History of the Russian Mennonites

Johann Cornies recommended “penmanship as the pedagogical means for [developing] a sense of beauty” ( note 1 ). Schönschreiben --calligraphy or penmanship--appears in the handwritten school plans and manuals of Tobias Voth (Ohrloff, 1820), Jakob Bräul (Rudnerweide, 1830), and Heinrich Heese (Ohrloff, 1842). Heese had a list of related supplies required for each pupil, including “a Bible, slate, slate pencil, paper, straight edge, lead pencil, quill pen, quill knife, ink bottle, three candlesticks, three snuffers, and a container to keep supplies; the teacher will provide water color ( Tusche ) and ink” ( note 2 ). The standard school schedule at this time included ten subject areas: Bible; reading; writing; recitation and composition; arithmetic; geography; singing; recitation and memory work; and preparation of the scripture for the following Sunday worship—and penmanship ( note 3 ). Below are penmanship samples first from the Molotschna village school of Tiege, 1869. This student

In 1843 the Russian Mennonite colonies received a visitation from the London Bible Society. It was the same year that Charles Dickens published "A Christmas Carol" about the miser Ebenezer Scrooge and his conversion after the visitation of three Christmas ghosts! Dickens was not happy that the Church’s overseas mission budget was so large, while in his view they neglected the poor on their own doorsteps in London. Ebenezer was in fact a common British name of the era. A few years earlier the Molotschna was visited by a delegation from the British and Foreign Bible Society. The British agent, Reverend Ebeneezer Henderson, convinced Molotschna elders and Johann Cornies to establish their own Bible Society. "As they live on habits of friendship and intimacy with their Tatar neighbours, and one of their principal men [Cornies] speaks the Tatar with fluency, we furnished him with a good supply of New Testaments, and other portions of Scripture, in that language, that they m

Gerhard Wiebe was elder of the Elbing-Ellerwalde (Polish-Prussia) Mennonite Church from 1778-1796, which includes the years of early immigration to Russia. His ministerial diary lists many names, and each comes with a story ( note 1 ). Wiebe’s accounts of church discipline are particularly revealing for helping us understand the first immigrant generation to New Russia. After preaching the gospel, the elder's most important duty was discipline, and this elder kept note of everything. Wiebe’s cases included: • regular incidences of drunkenness; • bar-tending at “The Kruge” [pitcher / name of inn], with music and all manner of “wicked things”; • leading an “immoral” lifestyle; • dancing in “The Lame Hand” pub [?], • stealing pigs; • licentiousness and leading a worldly life; • jeering and fist-fighting on the street; • excessive agitation and anger (mixed with alcohol); • forgery of payment records, non-payment of debts; • engagement/ marriage to a Lutheran, o

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

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