History of the Russian Mennonites

When my friends and I were baptized in the late 1970s in a bilingual, immigrant Canadian Mennonite General Conference church, most of our mothers presented us with a white handkerchief for our first experience (and observance) of communion. Where did this tradition come from? A veneration of the bread? I chose not to use one. In his 1723 book on the Vistula Delta, its peoples and customs, Abraham Hartwich--a generally unsympathetic observer of the Mennonites--quotes a 1701 letter he received from an official in Tiegenhoff. He describes the unique Frisian Mennonite practice ( bey den groben Mannisten) of placing the communion bread in their clean handkerchief ( in ihr reines Schnupfftuch ) and eating with caution and respect ( note 1 ; pic). 280 years later, this was still the practice in my home congregation. In the period just prior immigration to Russia, the Danzig Mennonite (Flemish) church practiced communion twice a year—shortly after baptism in the spring, and then again o

Just before Mennonite immigration to Russia, Prussian leaders were feverishly translating the tradition from Dutch to German. In addition to the translations, a few other key pieces were also written and together these texts shaped the Russian Mennonite tradition. 1. In 1765 certain core writings of Menno Simons were selected, edited for brevity and focus, and translated into a first German edition by Johannes Deknatel ( note 1 ). 2. Hymnals: In 1780, Danzig Flemish Elder Hans van Steen with supporting ministers published (translated): A Spiritual Hymnal for General Edification, in which, besides David’s Psalms, a collection of specially selected old and new songs can be found . The Flemish had “always” worshiped in Dutch and as late as 1752 they had ordered 3,000 Dutch hymnals from Amsterdam. Two-thirds of the hymns in the Danzig hymnal were adopted from the Lutheran and Reformed tradition This was the second unique Mennonite hymnal in “the language of the land”; in 1767 Elbing an

Russian Mennonites have traditionally had a dim or mixed view of dancing. Below is a brief history. When it comes to moral infractions, the diaries or chronicles of Mennonite ministers are our best sources. In 1797 in Tiegenhagen, West Prussia—around the time that hundreds of Mennonite families left Prussia for Russia—the respected Frisian Elder Heinrich Donner noted that he would not baptize two young people because the one played a violin at a wedding, and the sister to the bride danced to this music together with Lutherans ( note 1 ). New disciplinary rules were confirmed by the congregation in 1805: “No Mennonite innkeeper shall allow music in his guesthouse.” And regarding dancing: “With a first offence, the person must come before the ministerial and apologize. The second time, they will be brought before the congregation. The third time, if there is no intention to amend behaviour, he will be excluded from the congregation” ( note 2 ). His Flemish colleague Gerhard Wiebe w

B elow is one of the most important original Mennonite artifacts I have seen. It concerns January 19. The two land scouts Jacob Höppner and Johann Bartsch had returned to Danzig from Russia on November 10, 1787 with the Russian Immigration Agent, Georg von Trappe. Soon thereafter, Trappe had copies of the royal decree and agreement (Gnadenbrief) printed for distribution in the Flemish and Frisian Mennonite congregations in Danzig and other locations, dated December 29, 1787 ( see pic ; note 1 ). After the flyer was handed out to congregants in Danzig after worship on January 13, 1788, city councilors made the most bitter accusations against church elders for allowing Trappe and the Russian Consulate to do this; something similar had happened before ( note 2 ). In the flyer Trappe boasted that land scouts Höppner and Bartsch met not only with Gregory Potemkin, Catherine the Great’s vice-regent and administrator of New Russia, but also with “the Most Gracious Russian Monarch” herse