History of the Russian Mennonites

In the 16th century, the term “Mennonite” was adopted by several Anabaptist groups after the tolerant Countess of East Friesland, Anna von Oldenburg, insisted on distinguishing between the “fanatical” Münsterite Anabaptists, on the one hand, and Menno’s peaceful adherents—the Menniten—on the other ( note 1 ). In 1534, Anabaptists who found refuge in Münster had attempted to establish an “Anabaptist kingdom,” the “New Jerusalem,” in part with he forceful uprooting of the ungodly ( note 2 ). This new holy city was marked by a variety of excesses including polygamy and the community of goods as they awaited the end-time apocalyptic battle between good and evil. This ended disastrously: the armies of the bishop besieged the city and, once inside, killed almost all the men. The three leaders were caged, severely tortured, displayed throughout the country, and put to death six months later. The next year another 300 Münsterites, and possibly Menno’s brother, occupied a monastery in Fries

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

At a Mennonite wedding in Deutsch Kazun in 1833 (pic), neither groom nor bride nor the witnesses could sign the wedding register. A Görtz, a Janzen, a Schröder—born a Görtzen – illiterate. “This act was read to the married couple and witnesses, but not signed because they were unable to write.” Similarly, with the certification of a Mennonite death in Culm (Chelmo), West Prussia, 1813-14: “This document was read and it was signed by us because the witnesses were illiterate.” Spouse and children were unable to read or write. Names like Gerz, Plenert, Kliewer, Kasper, Buller and others. 14 families of the 25 Mennonite deaths registered --or 56%--could not sign the paperwork ( note 1 ; pic ). This appears to be an anomaly. We know some pioneers to Russia were well educated. The letters of the land-scout to Russia, Johann Bartsch to his wife back home (1786-87) are eloquent, beautifully written and indicate a high level of literacy ( note 2 ). Even Klaas Reimer (b. 1770), the founder t

The Russian Mennonite beginnings stretch back to the Reformation in the sixteenth century in the Low Countries, including Flanders and the beautiful and historic city of Bruges. Many regularly appearing Russian Mennonites names are represented in the Anabaptist group in Bruges, for example, and can also be used as a window onto the larger story. In a 1576 report on Bruges, Monk Alfonso of St. Emilian wrote to Philip II--the "most Catholic" of Emperors--that the “city is completely infected by said heretical pest more than any other city of the region. … it is a refuge and a storehouse of all heretics and miscreants. Of a thousand homes in that city, not one is pure" ( note 1 ). Most famously, a "Group of 12" Anabaptists were martyred in Bruges in 1561 ( note 2; pic ). A hymn was written to remember these “twelve friends killed in Bruges”; the entire story is sung in twelve verses and each martyr is individually named ( note 3; pic 3 ). The hymn entitled “Grace

Political leaders have long used the term "witch hunt"--and there is an historical connection to Mennonites. Anabaptists and so-called “witches” were arrested and tried for related reasons in the Low Countries in the 1500s: namely, as a means to divert God’s wrath. The late-Medievals feared that heresy—in this case ana-baptism and the challenge to other sacraments—invited the wrath of God, and was an instrument for the devil’s own hellish apocalyptic assault. The assumption: the devil's tactics to destroy Christendom included the use of both heretics and sorcerers. Gary Waite writes convincingly that both were seen as “polluting” the community and thus both had to be "excised." "This fear of pollution, or scandalizing God or the saints, also explains why small numbers of peaceable Mennonites were so harshly treated during the second half of the sixteenth century. Plagues, fires, and economic and social crises were often blamed on the presence of even a smal