Skip to main content

Peter Bräul: Teenage Soldier in Budapest, 1945

My mother’s brother Peter Bräul was seventeen years-old on the 1,100-kilometre refugee trek out of Ukraine, 1943-44.

After two months in German-annexed Poland (Warthegau) and as a newly naturalized German citizen, Peter now eighteen eighteen-years-old, volunteered as a Black Sea ethnic German for the Waffen-SS.

Peter Dueck of Margenau, Molotschna was the same age as Peter Bräul and recalled this “remarkable incident” at boot camp in Warthegau.

“A German officer questioned the young recruits: ‘And who of you would not serve the Third Reich voluntarily?’ I think it was a shock for all of us. Out of 500 only 3 men lifted their hand. They were asked to come to the front. Officer: ‘And what reason do you have not to serve the Third Reich voluntarily? Their answer was: ‘We as Mennonites, we believe in nonresistance.’ Officer: ‘We have no use for such people. We all defend our Reich.’ They were led out to the back door and to this day I would still like to know what was their verdict.” (Note 1)

Their military preparations in the nearby city of Exin (Kcynia) included worldview training. The officer “tried to implant hatred of Jews in us. Most of would have preferred to sleep during the lecture. But doing 200 or 250 knee bends, holding the rifle in front at arm’s length, made us hate him more than the Jews,” as Peter Dueck recalled years later (note 2). After completion of military training mid-summer 1944 (note 3), the young men were deemed battle-ready and sent by train to join the 3rd Panzer Grenadier Regiment 19/ 9th Division. Shortly thereafter this tank division was given orders to put down the “Warsaw Uprising” in Fall 1944 and to push back the advancing Soviet Red Army. Within a few months the division was redeployed to assist German units in Hungary. Eduard Reimer recalled the arrival of some very young Molotschna boys to this division:

“Our casualties had been heavy and we were sent replacements. Among them were four boys from our Molotschna villages. They were not even eighteen years old and very unconcerned, certainly not realizing the mortal danger they were in. I was twenty-two years old but in comparison to them felt like a grandfather.” (Note 4)

When Budapest fell, Peter Bräul’s unit was pushed back to Hitler’s hometown of Linz, Austria. Here too the unit was soon boxed in and overpowered by combined Soviet and American forces. Three weeks later on May 9 German forces at Linz surrendered to the American 41st Tank Battalion, and survivors were handed over to the Soviets. Peter Dueck was wounded in the waning weeks days of the war.

Peter Bräul was missing in action. Over the next twelve years my grandmother, with the help of my mother, wrote many letters to the German Red Cross hoping to locate Peter.

They were not alone in their search; some 2 million German soldiers vanished without a trace, and families hoped against hope that the Red Cross would send information about their location and fate.

Thirteen years later (1958), the papers in Peter’s knapsack were identified and sent to my grandmother in Canada by the Austrian Red Cross. His identification papers have two bullet holes.

The Red Cross could confirm that on April 17 Peter was heavily wounded in battle and brought to a military hospital (Reserve Lazarett) in Linz where he died, age 19, after less than one year in uniform (note 5). The day before German troops in Berlin had surrendered unconditionally.

In Peter's backpack was an address book that included the addresses of other Mennonite Waffen-SS soldiers (Jakob Dorksen, Peter Friesen and Heinrich Peters, and his brothers Heinrich and Franz), a few cousins, and a number of girls whom he writing.

Barely given the time to grow up, and tragically with no experience of any period of life that could be called normalunder Stalin, his father was taken from the home and shot when Peter was eleven—Peter became entangled in a senseless offering to the gods of war and nationalism.

            ---Arnold Neufeldt-Fast 

---Notes---

Note 1: Robert Martens, “The Journeys of Peter Dueck,” Roots and Branches 26, no. 1 (February 2020), 14f., https://www.mhsbc.com/news/pdf/RB26-1_2020_Feb.pdf.

Note 2: Martens, “Journeys of Peter Dueck,” 15.

Note 3: The details of training are based on an account by Albert Enns, who was also conscripted in the same period of 1944; in Dorothy Siebert, Whatever it takes, 2nd ed. (Winnipeg, MB: Kindred, 2004), 4-6.

Note 4: Eduard Allert [pseud., Abram Reimer], “The Lost Generation,” in The Lost Generation and other Stories, edited by Gerhard Lohrenz (Steinbach, MB: Self-published, 1982), 75.

Note 5: This is confirmed by a letter to the author from the Berlin office of the Deutsche Dienststelle für die Benachrichtigung der nächsten Angehörigen von Gefallenen der ehemaligen deutschen Wehrmacht, regarding an inquiry about Peter Bräul, dated December 21, 2007.

---

To cite this page: Arnold Neufeldt-Fast, “Peter Bräul: Teenage Soldier in Budapest,” History of the Russian Mennonites (blog), May 13, 2023, https://russianmennonites.blogspot.com/2023/05/peter-braul-teenage-soldier-in-budapest.html.

Comments

Popular posts from this blog

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...

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...

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 ...

"In the Case of Extreme Danger" - Menno Pass and Refugee crisis, 1945-46

"In the Case of Extreme Danger 1. We are Russian-Mennonite refugees who are returning to Holland, the place of origin. The language is Low German. 2. The Dutch Mennonites there, Doopsgezinde , will take in all fellow-believing Mennonites from Russia who are in danger of compulsory repatriation. 3. The first stage of the journey is to Gronau in Westphalia. 4. As a precaution, purchase a ticket to an intermediate stop first. The last connecting station is Rheine. 5. Opposite Gronau is the Dutch city of Enschede, where you will cross the border. 6. On the border ask for Peter Dyck (Piter Daik), Mennonite Central Committee, Amsterdam, Singel 452. Peter Dyck (or his people) will distribute the relevant papers—“Menno Passes”--and provide further information. 7. Any other border points may also be crossed, with the necessary explanations (who, where to, Mennonites from Russia, Peter Dyck, M.C.C., etc.). The Dutch border Patrol is informed. 8. Here the whole matter must be h...

Swiss and Palatinate Connections

Sometime after 1850 Andreas Plennert and his family immigrated to South Russia from the Culm Region of West Prussia. Though there was at least one Mennonite “Plehnert” who had already immigrated to Russia in 1793, it is not a very common Prussian-Russian Mennonite name. As such, however, it is easier to trace than many and offers a minority narrative and identity within the longer and broader Russian Mennonite story. The account below is adapted largely from information in Horst Penner, Die ost- und westpreußischen Mennoniten , vol. 1, though I have expanded upon his work to offer a slightly different narrative. In 1724 there was a group of Mennonites forced out of the Memel region in East Prussia for political and religious reasons and were given assistance to resettle back to West Prussia in areas populated by Mennonites. Among the 23 households that went to the Stuhm region there is one Plenert listed, namely Christian Plenert. We know that Mennonites entered the Memel region ...

"Motherhood of the People": Halbstadt Midwife Helene Berg and the SS

Recently Benjamin Goossen posted an important piece on the “well-known” Halbstadt midwife Helene Berg. Reichsführer SS Heinrich Himmler had taken a special interest in “old Mrs. Berg” and had publicly recognized her for helping birth some 8,000 Volksdeutsche (ethnic German) babies ( note 1 ). Goossen and I have shared archival materials in the past years. Below I would like to continue the exploration of Taunte Bojsche (or "Aunt Berg") and the surprisingly broad interest in her by Nazi officials as icon. I begin with a family story as a window onto the times. Some 35,000 Mennonites were evacuated out of German-occupied Ukraine in Fall 1943. After a grueling trek west the survivors landed in German-annexed Wartheland (previously Poland) where they were naturalized as German citizens. My grandmother Helene Bräul had eight children, and Helene Berg may very well have been her midwife for one or more of them. Like many Mennonite mothers in Wartheland, my grandmother was ...

Catherine the Great’s 1763 Manifesto

“We must swarm our vast wastelands with people. I do not think that in order to achieve this it would be useful to compel our non-Christians to accept our faith--polygamy for example, is even more useful for the multiplication of the population. … "Russia does not have enough inhabitants, …but still possesses a large expanse of land, which is neither inhabited nor cultivated. … The fields that could nourish the whole nation, barely feeds one family..." – Catherine II (Note 1 ) “We perceive, among other things, that a considerable number of regions are still uncultivated which could easily and advantageously be made available for productive use of population and settlement. Most of the lands hold hidden in their depth an inexhaustible wealth of all kinds of precious ores and metals, and because they are well provided with forests, rivers and lakes, and located close to the sea for purpose of trade, they are also most convenient for the development and growth of many kinds ...