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...

If only it were so. It was not only a fringe group of Russian Mennonites who believed that they were living the Last Days. This view was widely shared--though rejected by the minority conservative Kleine Gemeinde. In 1820 upon the recommendation of Rudnerweide (Frisian) Elder Franz Görz, the progressive and influential Mennonite leader Johann Cornies asked the Mennonite Tobias Voth (b. 1791) of Graudenz, Prussia to come and lead his Agricultural Association’s private high school in Ohrloff, in the Russian Mennonite colony of Molotschna. Voth understood this as nothing less than a divine call upon his life ( note 1; pic 3 ). In Ohrloff Voth grew not only a secondary school, but also a community lending library, book clubs, as well as mission prayer meetings, and Bible study evenings. Voth was the son of a Mennonite minister and his wife was raised Lutheran ( note 2 ). For some years, Voth had been strongly influenced by the warm, Pietist devotional fiction writings of Johann Heinrich Ju...