Frisian or Flemish, sprinkling or pouring?

In Russia, there were two groups of Mennonite settlers—the Flemish and the Frisians. Land scout Jacob Höppner was Flemish, and his partner Johann Bartsch was Frisian—that flipped later.

If you looked closely, the Frisian men in the 1820s wore long beards and their clothing had buttons; the Flemish were more conservative and only used hooks (note 1).

In church the differences were more pronounced. When baptizing, the Frisians sprinkled, whereas the Flemish poured. The latter required two character witnesses before baptism (note 2).

Before the first settlers left for Russia in 1788, the Frisian and Flemish Mennonite elders still had not settled the issue of intermarriage—in some cases requiring rebaptism.

The Flemish received communion from the elders sitting; the Frisians standing, followed with footwashing (note 3). The Frisians received the communion bread from the elder on a clean handkerchief and ate with caution and respect; the Flemish did not have that practice (note 4).

In both the Frisian and Flemish congregations “all knelt down in mental [silent] prayer” at the start of worship (note 5). The Flemish ministers sat and read a sermon; the Frisian ministers stood and were more free when preaching (note 6).

We know that in Prussia the Flemish did not sing at the communion service but sat quietly until the sermon began and departed “unsung” as well. Frisian Mennonites however sang “psalms and other Lutheran hymns,” Abraham Hartwich described in the early 1700s (note 7).

Relationships were hardly friendly between the Mennonite groups. Hartwich—a generally unsympathetic observer—noted that the Flemish found the Frisians to be too loose and referred to them as dirt- or manure-carts (Dreckwagen). Why? Because they accepted any kind of Mennonite.

Not to be undone, the Frisians referred disparagingly to their more rigorous Flemish brethren as “Münsterites,” for their rigorous and frequent application of the ban (note 8).

In 1819, a significant group from the newly created (1808) Prussian “United Frisian and Flemish Mennonite Church” arrived in Russia and established the Rudnerweide congregation on the eastern edge of the Molotschna.

The others in Molotschna deemed the group as Frisian; their push for ecumenical renewal, mission networks was foreign. The Flemish viewed their materials as innovations which were ultimately destructive to the fabric of Mennonite faith and life.

The rift came to a head in 1826 when Frisian Rudnerweide Elder Görz was asked by the elder-elect of the large Molotschna Flemish Church, Bernhard Fast, to preside over his ordination—by-passing the Flemish elder in Chortitza, and signaling a more united Flemish-Frisian Mennonite vision. In reaction, four ministers and three-quarters of the Flemish congregation left the newly ordained elder and church in Ohrloff to form the “Pure Flemish Church” (Reinflämische Gemeinde) or “Large Church,” led by Jacob Warkentin (note 9).

In the Flemish tradition, only the elder—not the preachers—were ordained with the laying on of hands (note 10).

The divisions and misunderstandings between the Flemish and Frisian Mennonites in Russia were largely healed by 1853 with the republishing of the 1660 “United Flemish, Frisian, and High German Anabaptist-Mennonite Confession” (“Rudnerweide Confession”)—just in time for the new divide between the secessionist Mennonite Brethren and the now “old church.”

The differences between the Flemish and Frisians ceased to be geographical or ethnic descriptors already in the 1580s. Even then the terms described two different parties in the church with a mix of ethnic backgrounds (note 11).

---Arnold Neufeldt-Fast

---Notes---

Illustration: Dirk Philips (1504-1568), the first elder of the Danzig Mennonites. Philips’ strong views on church discipline and the ban for the creation of a pure church contributed to the growing differences between Flemish and Frisian factions. His efforts to mend differences proved to be unsuccessful. Picture source: https://hdl.handle.net/11245/3.19322.

Note 1: Tobias Voth report copied in The New Evangelical Magazine, and Theological Review [London], 10 (March 1824) 91-92. https://books.google.ca/books?id=szoEAAAAQAAJ&pg=PA91#v=onepage&q&f=false. The earlier traditions around beards and clothing changed over time in Prussia; cf. Hermann G. Mannhardt, Die Danziger Mennonitengemeinde. Ihre Entstehung und ihre Geschichte von 1569–1919 (Danzig, 1919), 111, https://archive.org/details/diedanzigermenno00mannuoft/page/n129/mode/2up?q=1808.

Note 2: "Ein alter Brauch," Mennonitische Blätter 59, no. 1 (1912), 5, https://mla.bethelks.edu/gmsources/newspapers/Mennonitische%20Blaetter/1912/1912-01d.JPG.

Note 3: Ibid., and also Voth, The New Evangelical Magazine.

Note 4: Abraham Hartwich, Geographisch-Historische Landes-Beschribung [sic] derer dreyen im Pohlnischen Preußen liegenden Werdern (Königsberg, 1723), 291, http://reader.digitale-sammlungen.de/resolve/display/bsb10000874.html. See previous post, https://russianmennonites.blogspot.com/2023/01/communion-and-white-handkerchief.html.

Note 5: William Allen, Life of William Allen: With Selections from His Correspondence, vol. 1. (Philadelphia: Longstreth, 1847), 402, https://books.google.ca/books?id=bLUmXra1oWcC.

Note 6: "Ein alter Brauch," 5.

Note 7: Hartwich, Landes-Beschribung, 290.

Note 8: Cf. Hartwich, Landes-Beschribung, 279. See previous post: https://russianmennonites.blogspot.com/2023/01/munsterite-ultimate-mennonite-insult.html.

Note 9: Cf. letter from Molotschna elders and teacher Tobias Voth to Prussian church leaders, in Peter M. Friesen, Mennonite Brotherhood in Russia, 1789–1910 (Winnipeg, MB: Christian, 1978), 135-141; esp. 137, https://archive.org/details/TheMennoniteBrotherhoodInRussia17891910/.

Note 10: Friesen, Mennonite Brotherhood in Russia, 50f.

Note 11: For more on the early beginnings of both groups, see GAMEO https://gameo.org/index.php?title=Flemish_Mennonites, and https://gameo.org/index.php?title=Frisian_mennonites.

---

To cite this post: Arnold Neufeldt-Fast, "Frisian or Flemish, sprinkling or pouring?," History of the Russian Mennonites (blog), May 29, 2023, https://russianmennonites.blogspot.com/2023/05/frisian-or-flemish-sprinkling-or-pouring.html.

Comments

The Jewish Colony (Judenplan) and its Mennonite Agriculturalists

Both Jews and Mennonites in Russia were dependent on separation, distinct external appearance, unique dialect, inner group cohesion, international familial networks, self-governing institutions, a sojourner mentality, sense of divine mission, and a view of the other as unclean or dangerous. Each had its distinct legal privileges, restrictions, and duties under the Tsar, and each looked out for their own. For both, moderation, spiritual values, family, learning and success were important, and their related dialects made communication possible. But the traditional occupation of eastern European Jews was as “middlemen” between the “overwhelmingly agricultural Christian population and various urban markets,” as peddlers, shopkeepers and suppliers of goods ( note 1 ). Jews were forbidden to stay for longer periods in German colonies or to erect houses or shops there. “If they try to stay, they are to be reported immediately. If they are not, the German mayor will be held responsible” ( no...

Shaky Beginings as a Faith Community

With basic physical needs addressed, in 1805 Chortitza pioneers were ready to recover their religious roots and to pass on a faith identity. They requested a copy of Menno Simons’ writings from the Danzig mother-church especially for the young adults, “who know only what they hear,” and because “occasionally we are asked about the founder whose name our religion bears” ( note 1 ). The Anabaptist identity of this generation—despite the strong Mennonite publications in Prussia in the late eighteenth century—was uninformed and very thin. Settlers first arrived in Russia 1788-89 without ministers or elders. Settlers had to be content with sharing Bible reflections in Low German dialect or a “service that consisted of singing one song and a sermon that was read from a book of sermons” written by the recently deceased East Prussian Mennonite elder Isaac Kroeker ( note 2 ). In the first months of settlement, Chortitza Mennonites wrote church leaders in Prussia: “We cordially plead ...

Russia: A Refuge for all True Christians Living in the Last Days

If only it were so. It was not only a fringe group of Russian Mennonites who believed that they were living the Last Days. This view was widely shared--though rejected by the minority conservative Kleine Gemeinde. In 1820 upon the recommendation of Rudnerweide (Frisian) Elder Franz Görz, the progressive and influential Mennonite leader Johann Cornies asked the Mennonite Tobias Voth (b. 1791) of Graudenz, Prussia to come and lead his Agricultural Association’s private high school in Ohrloff, in the Russian Mennonite colony of Molotschna. Voth understood this as nothing less than a divine call upon his life ( note 1; pic 3 ). In Ohrloff Voth grew not only a secondary school, but also a community lending library, book clubs, as well as mission prayer meetings, and Bible study evenings. Voth was the son of a Mennonite minister and his wife was raised Lutheran ( note 2 ). For some years, Voth had been strongly influenced by the warm, Pietist devotional fiction writings of Johann Heinrich Ju...

Formidable Fräulein Marga Bräul (1919–2011)

Fräulein Bräul left an indelible mark on two generations of high school students in the Mennonite Colony of Fernheim, Paraguay. Former students and acquaintances recall that Marga Bräul demanded the highest effort and achievements of her students, colleagues and of herself—the kind of teacher you either love or hate but will never forget! In March 1947, Marga was offered a position at the Fernheim Secondary School ( Zentralschule ). A recent refugee to Paraguay from war-torn Europe, she taught mathematics, physics, and chemistry. In 1952, she was the only female faculty member ( note 1 ). Marga wedded a strong commitment to academics with a passion for quality arts and crafts. She provided extensive extra-curricular instruction to students in handiwork and was especially renowned for her artwork—which included painting and woodworking— end of year art exhibits with students, theatre sets, and festival decorations. Marga’s pedagogical philosophy was holistic; she told Mennonite ed...

What is the Church to Say? Letter 4 (of 4) to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accurate and carefully considered. ~ANF Preparing for your next AGM: Mennonite Congregations and Deportations Many U.S. Mennonite pastors voted for Donald Trump, whose signature promise was an immediate start to “the largest deportation operation in American history.” Confirmed this week, President Trump will declare a national emergency and deploy military assets to carry this out. The timing is ideal; in January many Mennonite congregations have their Annual General Meeting (AGM) with opportunity to review and update the bylaws of their constitution. Need help? We have related examples from our tradition, which I offer as a template, together with a few red flags. First, your congregational by-laws. It is unlikely you have undocumented immigrants in your congregation, but you should flag this. Model: Gustav Reimer, a deacon and notary public from the ...

"Between Monarchs" a lot can happen (like revolt). A Mennonite "Accession" Prayer for the Monarch

It is surprising for many to learn that Russian Mennonites sang the Russian national anthem "God save the Tsar" in special worship services ... frequently! We have a "Mennonite prayer" and sermon sample for the accession of the monarch ( Thronbesteigung ) or its anniversary, with closing prayer-- and another Mennonite sampler of a coronation ( Krönung ) prayer, sermon and closing prayer ( note 1 ). After 70 years with one monarch, the manual is made for a time like this--try sharing it with your Canadian Mennonite pastor ;) Technically there is no “between” monarchs: “The Queen is Dead. Long live the King!” But there is much that happens or can happen before the coronation of the new monarch. Including revolt. Mennonites in Molotschna had hosted Tsar Alexander I shortly before his death in 1825. Upon his death in December, Alexander's brother and heir Constantine declined succession, and prior to the coronation of the next brother Nicholas, some 3,000 rebel (mos...

Flight from Flanders to Friesland

In the latter half of the sixteenth century Protestantism gradually spread throughout the northern Netherlands in the form of Calvinism—which had a direct impact on Anabaptists. When the Northern Provinces of the Netherlands led by the exiled Protestant Prince William of Orange went to war against Spain in 1568, persecution of Anabaptists in Catholic Flanders increased again. Long before the Protestant Northern Provinces would declare independence in 1581, the inquisition against Anabaptists in Bruges, for example, had achieved its goal. With the last two Anabaptist executions in the city in 1573, the once large and thriving Mennonite congregation was extinguished. Subsequently Mennonites lived in Bruges only on rare occasions, and when present, for only a short time, as for example the well-known art historian Karel van Mander in 1582 ( note 1 ). In the Northern Provinces Calvinism had become attractive theologically and politically. Not only was Christian resistance to tyrannical gov...

"They are useful to the state." An almost forgotten Prussian view of Mennonites, ca. 1780s-90s

In 1787 Mennonite interest for emigration was extremely strong outside the quasi independent City of Danzig in the Prussian annexed Marienwerder and Elbing regions. Even before the land scouts Johann Bartsch and Jacob Höppner had returned from Russia later that year, so many Mennonite exit applications had flooded offices that officials wrote Berlin in August 1787 for direction ( note 1a ). Initially officials did not see a problem: because Mennonites do not provide soldiers, the cantons lose nothing by their departure, and in fact benefit from the ten-percent tax imposed on financial assets leaving the state. Ludwig von Baczko (1756-1823), Professor of History at the Artillery Academy in Königsberg, East Prussia, was the general editor of a series that included a travelogue through Prussia written by a certain Karl Ephraim Nanke. Nanke had no special love for Mennonites, but was generally balanced in his judgements and based his now almost forgotten account of Mennonites on perso...

Fraktur (or Gothic) font and Kurrent- (or Sütterlin) handwriting: Nazi ban, 1941

In the middle of the war on January 1, 1942, the Winnipeg-based Mennonitische Rundschau published a new issue without the familiar Fraktur script masthead ( note 1 ). One might speculate on the reasons, but a year earlier Hitler banned the use of the font in the Reich . The Rundschau did not exactly follow all orders from Berlin—the rest of the paper was in Fraktur (sometimes referred to as "Gothic"); when the war ended in 1945, the Rundschau reintroduced the Fraktur font for its masthead. It wasn’t until the 1960s that an issue might have a page or title here or there with the “normal” or Latin font, even though post-war Germany was no longer using Fraktur . By 1973 only the Rundschau masthead is left in Fraktur , and that is only removed in December 1992. Attached is a copy of Nazi Party Secretary Martin Bormann's official letter dated January 3, 1941, which prohibited the use of Fraktur fonts "by order of the Führer. " Why? It was a Jewish invention, apparent...

Why study and write about Russian Mennonite history?

David G. Rempel’s credentials as an historian of the Russian Mennonite story are impeccable—he was a mentor to James Urry in the 1980s, for example, which says it all. In 1974 Rempel wrote an article on Mennonite historical work for an issue of the Mennonite Quarterly Review commemorating the arrival of Russian Mennonites to North America 100 years earlier ( note 1). In one section of the essay Rempel reflected on Mennonites’ general “lack of interest in their history,” and why they were so “exceedingly slow” in reflecting on their historic development in Russia with so little scholarly rigour. Rempel noted that he was not alone in this observation; some prominent Mennonites of his generation who had noted the same pointed an “extreme spirit of individualism” among Mennonites in Russia; the absence of Mennonite “authoritative voices,” both in and outside the church; the “relative indifference” of Mennonites to the past; “intellectual laziness” among many who do not wish to be distu...

History of the Russian Mennonites

Search This Blog