What were Molotschna Mennonites reading in the early 1840s?

Johann Cornies expanded his Agricultural Society School library in Ohrloff to become a lending library “for the instruction and better enlightenment of every adult resident.” The library was overseen by the Agricultural Society; in 1845, patrons across the colony paid 1 ruble annually to access its growing collection of 355 volumes (see note 1).

The great majority of the volumes were in German, but the library included Russian and some French volumes, with a large selection of handbooks and periodicals on agronomy and agriculture—even a medical handbook (note 2).

Philosophical texts included a German translation of George Combe’s The Constitution of Man (note 3) and its controversial theory of phrenology, and the political economist Johann H. G. Justi’s Ergetzungen der vernünftigen Seele—which give example of the high level of reading and reflection amongst some colonists.

The library’s teaching and reference resources included a history of science and technology with an accompanying volume for students by Carl P. Funke; natural science text for children (note 4); an elementary school Russian reader for German pupils; Russian-German, Turkish-German (note 5), and Latin-German dictionaries; encyclopedia; many songbooks; pedagogical journals; the St. Petersburgische Zeitung (conservative Baltic-Russian German newspaper); a Prussian newspaper (Preußische Staats-Zeitung; note 6) many travelogues (an English original; note 7); a biography of Peter the Great, and a church history for use in schools.

German Pietism had a strong impact on Molotschna Mennonite spirituality in the first half of the nineteenth century; Cornies’ 1843 lending library gives ample evidence of this. The library’s many tools for preachers and religion classes included biblical commentaries, biblical word-studies, a prayer books, a selection of Protestant catechisms, as well as religious-devotional texts especially for youth. Mennonite theology and history books are fewer in number but included selections of Menno Simons’ writings curated by the Mennonite Pietist Johann Deknatel (note 8), Menno’s larger Foundation of Christian Doctrine (note 9), Confession of Faith of Mennonites in Prussia, and Reiswitz and Wadzeck’s volume on Mennonites in Europe and America (note 10).

German Pietist writings however dominate the collection’s religious materials, with song books, sermon collections, biblical studies, historical letters from the Moravian “Herrnhut” community, children’s stories (from Hernnhut; note 11), and resources for family worship by Johannes von Albertini (sermons from Herrnhut; note 12), Johann Arndt, Samuel Elsner, Christian Gottlieb Frohberger (letters from Herrnhut; note 13), August Spangenberg, Gerhard Tersteegen, and Johann G. Uhle among others. The latter materials complemented the Pietist influences incorporated into important eighteenth-century Prussian Mennonite publications, and would be the dominant theological influence—together with the later sermons of Pietist preacher Ludwig Hofacker (note 14) on the Russian Mennonite tradition as a whole, with the exception of the Kleine Gemeinde.

Other traditions were also represented in the Cornies library, including the medieval classic Imitation of Christ by Thomas à Kempis, a history of the Friends/Quakers (English; note 15), a German-language Russian Orthodox theology (note 16), and works by J. F. W. Jerusalem, whose enlightenment, non-dogmatic theological writings echo those of German Mennonite Abraham Hunzinger (note 17), plus a few philosophical-apologetic texts, as well as a work on the religion of Mohammed and the Koran (note 18).

In 1836, eighteen percent of the Agricultural Society's budget over three years was used for the acquisition of books, agricultural journals, newspapers, and to prepare topographic sketches and maps (note 19). Cornies made many of the acquisition decisions and book orders personally, in all cases with the dual purpose of improving the colony "morally and economically" with reading materials in the areas of religion, history and economic/agricultural matters--as he reported to the President of the Guardianship Committee for Foreign Settlers. With focus and commitment to broad, life-long education accessible for all in the colony, Cornies opened Mennonites to the larger world of ideas and best practices to remain a "model community," a light on a hill. This was his interpretation of the Mennonite call and purpose in Southern Russia.

---Arnold Neufeldt-Fast

---Notes/ Sources---

Note 1: Johann Cornies, “Catalogue of Books—1841 [actually 1845; German; handwritten] .” In Peter J. Braun Russian Mennonite Archive, file 797, reel 34. From Robarts Library, University of Toronto, Toronto, ON. Also see: Johann Cornies, “Ueber die landwirtschaftlichen Fortschritte im Molotschner Mennoniten Bezirke in dem Jahre 1845 (Fortsetzung),” Unterhaltungsblatt 1, no. 2 (May 1846) 10, https://www.hfdr.de/sub/pdf/unterhaltungsblatt/1846_Teil-1.pdf .

Note 2: https://books.google.ca/books?id=nNY_AAAAcAAJ&dq=medizinisches%20handbuch&pg=PR1#v=onepage&q&f=false.

Note 3: https://books.google.ca/books?id=D3sMAAAAYAAJ&dq=Combe%2C%20The%20Constitution%20of%20Man&pg=PR3#v=onepage&q&f=false.

Note 4: https://archive.org/details/naturgeschichte00raff/page/n3.

Note 5: https://books.google.ca/books?id=FAAtNtfUk7cC&dq=Theoretisch-Praktische%20T%C3%BCrkishe%20Sprachlehre%20f%C3%BCr%20deutsche&pg=PP7#v=onepage&q&f=false.

Note 6: ht,tps://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN657064149&PHYSID=PHYS_0005.

Note 7: https://books.google.ca/books?id=yhZUAAAAYAAJ&dq=michael%20symes&pg=PR1#v=onepage&q&f=false.

Note 8: https://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN657064149&PHYSID=PHYS_0005.

Note 9: In Menno Simons, The Complete Writings of Menno Simons, edited by J. C. Wenger (Scottdale, PA: Herald, 1984), https://archive.org/details/completewritings0000menn_b6u1/.

Note 10: Georg von Reiswitz and Friedrich Wadzeck, Beiträge zur Kenntniß der Mennoniten-Gemeinden in Europa und Amerika, Parts I and II (Berlin, 1821/1829), https://catalog.hathitrust.org/Record/009717700.

Note 11: https://books.google.ca/books?id=Sd4g3bnimbgC&dq=Einige%20Reden%20an%20die%20Kinder%2C%20gehalten%20in%20Herrnhut&pg=PA1#v=onepage&q&f=false.

Note 12: https://books.google.ca/books?id=1bU_AAAAcAAJ&dq=Albertini%2C%20Dreissig%20Predigten&pg=PP5#v=onepage&q&f=false.

Note 13: http://mdz-nbn-resolving.de/urn:nbn:de:bvb:12-bsb10449078-1.

Note 14: https://reader.digitale-sammlungen.de/de/fs1/object/display/bsb10463596_00007.html.

Note 15: https://books.google.ca/books?id=aAxNAAAAcAAJ&pg=PP7#v=onepage&q&f=false.

Note 16: https://books.google.ca/books?id=My9fAAAAcAAJ&pg=PP5#v=onepage&q&f=false.

Note 17: See previous post, https://russianmennonites.blogspot.com/2023/01/ideas-for-educational-reform-1832.html.

Note 18: See previous post on Cornies and Molotschna's Islamic Nogai neighbours, https://russianmennonites.blogspot.com/2023/01/islamic-nogai-neighbours.html.

Note 19: Johann Cornies to Andrei M. Fadeev, January 28, 1837, in Transformation on the Southern Ukrainian Steppe: Letters and Papers of Johann Cornies, 1836-1842, vol. 2, translated by Ingrid I. Epp, edited by John R. Staples, Harvey L. Dyck and Ingrid I. Epp (Toronto: University of Toronto Press, 2020), no. 40, pp, 37f. See also pp. 156, 434, 598, https://tspace.library.utoronto.ca/bitstream/1807/100164/1/Southern_Ukrainian_Steppe_UTP_9781487538743.pdf.

---

To cite this post: Arnold Neufeldt-Fast, “What were Mennonites reading in the early 1840s?,” History of the Russian Mennonites (blog), June 15, 2023, https://russianmennonites.blogspot.com/2023/06/what-were-molotschna-mennonites-reading.html.

Comments

Russian and Prussian Mennonite Participants in “Racial-Science,” 1930

I n December 1929, some 3,885 Soviet Mennonites plus 1,260 Lutherans, 468 Catholics, 51 Baptists and seven Adventists were assisted by Germany to flee the Soviet Union. They entered German transit camps before resettlement in Canada, Brazil and Paraguay ( note 1 ) In the camps Russian Mennonites participated in a racial-biological study to measure their hereditary characteristics and “racial” composition and “blood purity” in comparison to Danzig-West Prussian, genetic cousins. In Germany in the last century, anthropological and medical research was horribly misused for the pseudo-scientific work referred to as “racial studies” (Rassenkunde). The discipline pre-dated Nazi Germany to describe apparent human differences and ultimately “to justify political, social and cultural inequality” ( note 2 ). But by 1935 a program of “racial hygiene” and eugenics was implemented with an “understanding that purity of the German Blood is the essential condition for the continued existence of the

“Operation Chortitza” – Resettler Camps in Danzig-West Prussia, 1943-44 (Part I)

In October 1943, some 3,900 Mennonite resettlers from “Operation Chortitza” entered the Gau of Danzig-West Prussia. They were transported by train via Litzmannstadt and brought to temporary camps in Neustadt (Danzig), Preußisch Stargard (Konradstein), Konitz, Kulm on the Vistula, Thorn and some smaller localities ( note 1 ). The Gau received over 11,000 resettlers from the German-occupied east zones in 1943. Before October some 3,000 were transferred from these temporary camps for permanent resettlement in order to make room for "Operation Chortitza" ( note 2 ). By January 1, 1944 there were 5,473 resettlers in the Danzig-West Prussian camps (majority Mennonite); one month later that number had almost doubled ( note 3 ). "Operation Chortitza" as it was dubbed was part of a much larger movement “welcoming” hundreds of thousands of ethnic Germans “back home” after generations in the east. Hitler’s larger plan was to reorganize peoples in Europe by race, to separate

Sesquicentennial: Proclamation of Universal Military Service Manifesto, January 1, 1874

One-hundred-and-fifty years ago Tsar Alexander II proclaimed a new universal military service requirement into law, which—despite the promises of his predecesors—included Russia’s Mennonites. This act fundamentally changed the course of the Russian Mennonite story, and resulted in the emigration of some 17,000 Mennonites. The Russian government’s intentions in this regard were first reported in newspapers in November 1870 ( note 1 ) and later confirmed by Senator Evgenii von Hahn, former President of the Guardianship Committee ( note 2 ). Some Russian Mennonite leaders were soon corresponding with American counterparts on the possibility of mass migration ( note 3 ). Despite painful internal differences in the Mennonite community, between 1871 and Fall 1873 they put up a united front with five joint delegations to St. Petersburg and Yalta to petition for a Mennonite exemption. While the delegations were well received and some options could be discussed with ministers of the Crown,

"Anti-Menno" Communist: David J. Penner (1904-1993)

The most outspoken early “Mennonite communist”—or better, “Anti-Menno” communist—was David Johann Penner, b. 1904. Penner was the son of a Chortitza teacher and had grown up Mennonite Brethren in Millerovo, with five religious services per week ( note 1 )! In 1930 with Stalin firmly in power, Penner pseudonymously penned the booklet entitled Anti-Menno ( note 2 ). While his attack was bitter, his criticisms offer a well-informed, plausible window on Mennonite life—albeit biased and with no intention for reform. He is a ethnic Mennonite writing to other Mennonites. Penner offers multiple examples of how the Mennonite clergy in particular—but also deacons, choir conductors, Sunday School teachers, leaders of youth or women’s circles—aligned themselves with the exploitative interests of industry and wealth. Extreme prosperity for Mennonite industrialists and large landowners was achieved with low wages and the poverty of their Russian /Ukrainian workers, according to Penner. Though t

High Crimes and Misdemeanors: Mennonite Murders, Infanticide, Rapes and more

To outsiders, the Mennonite reality in South Russia appeared almost utopian—with their “mild and peaceful ethos.” While it is easy to find examples of all the "holy virtues" of the Mennonite community, only when we are honest about both good deeds and misdemeanors does the Russian Mennonite tradition have something authentic to offer—or not. Rudnerweide was one of a few Molotschna villages with a Mennonite brewery and tavern , which in turn brought with it life-style lapses that would burden the local elder. For example, on January 21, 1835, the Rudnerweide Village Office reported that Johann Cornies’s sheep farm manager Heinrich Reimer, as well as Peter Friesen and an employed Russian shepherd, came into the village “under the influence of brandy,” and: "…at the tavern kept by Aron Wiens, they ordered half a quart of brandy and shouted loudly as they drank, banged their glasses on the table. The tavern keeper objected asking them to settle down, but they refused and

Mennonite Heritage Week in Canada and the Russländer Centenary (2023)

In 2019, the Canadian Parliament declared the second week in September as “Mennonite Heritage Week.” The bill and statements of support recognized the contributions of Mennonites to Canadian society ( note 1 ). 2019 also marked the centenary of a Canadian Order in Council which, at their time of greatest need, classified Mennonites as an “undesirable” immigrant group: “… because, owing to their peculiar customs, habits, modes of living and methods of holding property, they are not likely to become readily assimilated or to assume the duties and responsibilities of Canadian citizenship within a reasonable time.” ( Pic ) With a change of government, this order was rescinded in 1922 and the doors opened for some 23,000 Mennonites to immigrate from the Soviet Union to Canada. The attached archival image of the Order in Council hangs on the office wall of Canadian Senator Peter Harder—a Russländer descendant. 2023 marks the centennial of the arrival of the first Russländer immigrant groups

Turning Weapons into Waffle Irons!

Turning Weapons into Waffle Irons: Heart-Shaped Waffles and a smooth talking General In 1874 with Mennonite immigration to North America in full swing, the Tsar sent General Eduard von Totleben to the colonies to talk the remaining Mennonites out of leaving ( note 1 ). He came with the now legendary offer of alternative service. Totleben made presentations in Mennonite churches and had many conversations in Mennonite homes. Decades later the women still recalled how fond Totleben was of Mennonite heart-shaped waffles. He complemented the women saying, “How beautiful are the hearts of Mennonites!,” and he joked about how “much Mennonites love waffles ( Waffeln ), but not weapons ( Waffen )” ( note 2 )! His visit resulted in an extensive reversal of opinion and the offer was welcomed officially by the Molotschna and Chortitza Colony ministerials. And upon leaving, the general was gifted with a poem by Bernhard Harder ( note 3 ) and a waffle iron ( note 4 ). Harder was an influen

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

Village Reports Commando Dr. Stumpp, 1942: List and Links

Each of the "Commando Dr. Stumpp" village reports written during German occupation of Ukraine 1942 contains a mountain of demographic data, names, dates, occupations, numbers of untimely deaths (revolution, famines, abductions), narratives of life in the 1930s, of repression and liberation, maps, and much more. The reports are critical for telling the story of Mennonites in the Soviet Union before 1942, albeit written with the dynamics of Nazi German rule at play. Reports for some 56 (predominantly) Mennonite villages from the historic Mennonite settlement areas of Chortitza, Sagradovka, Baratow, Schlachtin, Milorodovka, and Borosenko have survived. Unfortunately no village reports from the Molotschna area (known under occupation as “Halbstadt”) have been found. Dr. Karl Stumpp, a prolific chronicler of “Germans abroad,” became well-known to German Mennonites (Prof. Benjamin Unruh/ Dr. Walter Quiring) before the war as the director of the Research Center for Russian Germans

Blessed are the Shoe-Makers: Brief History of Lost Soles

A collection of simple artefacts like shoes can open windows onto the life and story of a people. Below are a few observations about shoes and boots, or the lack thereof, and their connection to the social and cultural history of Russian Mennonites. Curiously Mennonites arrived in New Russia shoe poor in 1789, and were evacuated as shoe poor in 1943 as when their ancestors arrived--and there are many stories in between. The poverty of the first Flemish elder in Chortitza Bernhard Penner was so great that he had only his home-made Bastelschuhe in which to serve the Lord’s Supper. “[Consequently] four of the participating brethren banded together to buy him a pair of boots which one of the [Land] delegates, Bartsch, made for him. The poor community desired with all its heart to partake of the holy sacrament, but when they remembered the solemnity of these occasions in their former homeland, where they dressed in their Sunday best, there was loud sobbing.” ( Note 1 ) In the 1802 C

History of the Russian Mennonites

Search This Blog