History of the Russian Mennonites

Rudnerweide (Molotschna) Elder Franz Görz’s wife Maria gave birth to fifteen children in Prussia over twenty-two years, including two sets of twins. Only six children survived infancy, and two of these six died on the journey to Russia ( note 1 ). Maria Görz’s personal history of grief and loss is connected to the cycle of pregnancy, birth, nursing, childcare and death that continued throughout a Mennonite woman’s entire childbearing years—with an average of nine live births, and the premature death of four to five children each ( note 2 ). Each family   arrived to New Russia with its own personal history of loss. Diaries point to the vulnerability and danger of death for women in childbirth, but also to a strong network of community care amongst the women ( note 3 ). Since their childhood, the Confession of Faith and catechism defined the place and roles they would occupy as women in a pre-modern, unchanging time before “the end of time.” It is a time for testing and improvement (

After four decades in Russia, the president of the Guardianship Committee for Foreign Colonists, Andrei Fadeev, considered only eight of 116 Mennonite teachers in the two larger regions of Katerynoslav and Tauria—which included the Molotschna—fit to teach ( note 1 ). Jakob Bräul’s Rudnerweide schoolhouse was given the same status as Heinrich Heese’s Ohrloff Agricultural Society School with regard to policies and “especially for the teaching of Russian” ( note 2 ). Fadeev triggered great angst when by “imperial decree” he distributed a book to church elders written by German Mennonite Abraham Hunzinger on the modernization of Mennonite schools and church. It was a friendly gesture and poke. The Molotschna was already a tinderbox, and this spark introduced by a state official to strengthen the community ignited a fire in the colony. Fadeev wrote to Johann Cornies on January 12, 1832: “Most valued Cornies ... I advise you to acquire and read a booklet sent to your church leaders from