History of the Russian Mennonites

Stable political arrangements are rarely permanent and can unravel rapidly—and they did for tens of thousands of Mennonites a century ago in the Russian Empire. Not a few asked: “Why is this happening to us?” Russia was a multicultural colonial empire with sense of a manifest destiny, a long history of serfdom and displacement of non-settler populations, and a yawning disparity of wealth. A few hundred Mennonite owners of sprawling estates with extensive landholdings suffered most severely in the first period of lawlessness, chaos and revolution in Ukraine. During a period of civil war in 1919 when the villages in the Mennonite Molotschna colony were largely under White Army protection, Kornelius Bergmann, a teacher and Mennonite Brethren minister, addressed the question everyone was asking, “Why is this happening to us?” Bergmann wrote using the pseudonym "C. Orosander"—in order to speak freely ( note 1 ). He began by admonishing his fellow clergy for general failu

In the Mennonite tradition, there is no communion without first making peace with your brother or sister. The diary of Jacob P. Janzen of Rudnerweide, Molotschna—a single adult, brother to a lay minister—gives regular examples: “Easter Sunday, April 10, 1911: We were also admonished to take part in communion; not many had attended [it] on Good Friday. With some it is because of small quarrels within the family or with neighbours, but others have felt deep hate for a long time and have stayed away for more than 20 years!” ( Note 1 ) Frequently Janzen also wrote down brief evaluations of the worship service, like on Good Friday 1911: “Today we had communion in the morning and also church services in the afternoon. Rev. [S.] preached the sermon. He had written everything down and looked now and then at his papers, but in between he often got stuck and then he would keep coughing until he found his place in his papers. It was very disturbing and I became quite annoyed.” These Good

The semi-autonomous Ukrainian People's Republic was established shortly after Russia's February Revolution in 1917. Much was still fluid, however. After the October Bolshevik Revolution the Central Rada of Ukraine in Kyiv declared full state independence from the Russian Republic on January 22, 1918. The Ukrainian People's Republic negotiated an end to its participation in Great War, and on February 9, 1918 signed a protectorate treaty in Brest-Litovsk. On February 17, Ukraine appealed to Germany and Austria-Hungary for assistance to repel Russian Bolshevik “invaders,” to detach Ukraine from Russia, and to establish conditions of stability. The World War had not yet ended. Imperialist Germany was desperate for grain and natural resources from Ukraine, eager to end the war in the east while containing Russia, and determined to establish post-war markets for German goods, technologies and influence ( note 1 ). For its part the Russian Bolshevik regime was eager to save

Photographs of German troops in southern Ukraine, 1918, have recently come to light. These offer a new window on Mennonite life during the short period of "friendly" German occupation. A number of these photographs are attached to this post and complement previous posts on this period ( note 1 ). On February 17, 1918, Ukraine appealed to Germany and Austria-Hungary for assistance to repel “Bolshevik invaders,” to detach Ukraine from Russia, and to establish conditions of stability ( note 2 ). Anticipating the imminent arrival of German troops early in 1918, some Mennonites had already taken up arms in self-defense against the anarchist leader Nestor Makhnov; the “thunder” of the cannons in the vicinity gave strong indication that the German army was near ( note 3 ). Some 450,000 occupying German and Austrian troops changed the equation for the Bolsheviks and anarchists in Ukraine. Some German Mennonites were among those soldiers, including the brother-in-law to teacher

Abram Kröker, editor of the Molotschna (South Russia/ Ukraine) -based Mennonite Friedensstimme , wrote that Mennonites are “predestined to foreshadow … even in an imperfect way, the great peace among nations in the Thousand-Year-Reign [of Christ].” And among all denominations, “it has pleased God,” according to Kröker, to “present and manifest” through the Mennonites this “pearl of evangelical truth gained at great cost by our fathers” ( note 1 ). And it is because of this theological hope and inheritance that “our youth are raised differently,” Kröker reminded his readers; “not military bravery or fighting are presented as the highest civic virtues, but rather sacrifice, suffering and renunciation for the sake of others. In all our schools, non-resistance is explicitly taught and impressed [upon students] according to the Mennonite catechism” ( note 2 ). But taking up arms in self-defence was nuanced differently by his colleague and influential 37-year-old teacher and theologian Benja