History of the Russian Mennonites

One way of explaining well who a certain group of people is, is by looking at the unique set of questions they kept on asking, generation after generation. What peculiar issues did Russian Mennonites (or earlier in Prussia) keep struggling with in each new context? What were their experiments as community? Of course the answers differed in each place and time, and the arguments were divisive. Some experiments failed. Utterly. Below are two basic sets of questions that Mennonites asked over and again in each generation in Russia/Ukraine. The questions, I would suggest, were unique to their experience; that is, the other Christian communities in their context--Lutheran, Pietist, Catholic and Orthodox--were asking different sets questions First, and perhaps least surprising, Mennonites in Russia/Ukraine kept asking / being concerned about non-resistance, about being a people who took those New Testament admonitions of peace seriously, and did not return evil for evil, seek revenge o

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

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

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