History of the Russian Mennonites

Both Jews and Mennonites in Russia were dependent on separation, distinct external appearance, unique dialect, inner group cohesion, international familial networks, self-governing institutions, a sojourner mentality, sense of divine mission, and a view of the other as unclean or dangerous. Each had its distinct legal privileges, restrictions, and duties under the Tsar, and each looked out for their own. For both, moderation, spiritual values, family, learning and success were important, and their related dialects made communication possible. But the traditional occupation of eastern European Jews was as “middlemen” between the “overwhelmingly agricultural Christian population and various urban markets,” as peddlers, shopkeepers and suppliers of goods ( note 1 ). Jews were forbidden to stay for longer periods in German colonies or to erect houses or shops there. “If they try to stay, they are to be reported immediately. If they are not, the German mayor will be held responsible” ( no...

Johann Cornies was a young lad when he immigrated to Russia with his parents. They first wintered in Chortitza where, under the supervision of his aging father, the teen managed Jacob Höppner’s brandy distillery. There he observed the moral impact of poverty on good people (Chortitza pioneers came with little capital; note 1 ). In the years after his death in 1848, a landless crisis dominated the Mennonite Molotschna Colony--the district the had so carefully and energetically nurtured to achieve excellent economic and social outcomes. The crisis was marked by corruption, inequities, and economic disparities. As David G. Rempel summarizes, it shook most of the Mennonite villages “to their very foundation” ( note 2 ). In 1856 the Molotschna Society for Advancement of Schools tasked teachers to submit reflections on the moral condition of colony inhabitants and to offer their advice. Thirty-seven of these essays are buried in the massive 140,000-page archive by Peter J. Braun, lost ...

In the past few years, two volumes of the extensive John Cornies' correspondence discovered 1990 have been transcribed and published in English ( note 1 ). A third and final volume is forthcoming. No single Russian Mennonite has been as revered historically—or also despised or feared by his own!—as Johann Cornies (1789-1848). He was a larger-than-life figure who ruled over the Molotschna like a benevolent Mennonite Tsar and father of all, as some remember him, and for others as a despot with the demands and ideas of a devil! With some historical distance, David G. Rempel aptly refers to him as an “enlightened despot” ( note 2 ). Cornies was never elected to a Mennonite civic or religious post. But he would acquire a real power over all of those offices—de facto more than de jure—and over the manner in which all landholders in the Molotschna would farm, plant, build and develop. How did this happen? The Russian state required Mennonites and other foreign colonies to adopt a lo...

The landless crisis in the mid-1800s in the Molotschna Colony is the context for most other matters of importance to its Mennonites, 1840s to 1860s. When discussing landlessness, historian David G. Rempel has claimed that the “seemingly endemic wranglings and splits” of the Mennonite church in South Russia were only seldom or superficially related to doctrine, and “almost invariably and intimately bound up with some of the most serious social and economic issues” that afflicted one or more of the congregations in the settlement ( note 1 ). It is important from the start to recognize that these Mennonites were not citizens,  but foreign colonists with obligations and privileges that governed their sojourn in New Russia. For Mennonites the privileges, e.g. of land and freedom from military conscription, were connected to the obligation of model farming. Mennonites were given one, and then later two districts of land for this purpose. Within their districts or colonies , villages w...

In November 2021 many Mennonites in the Fraser Valley of British Columbia were impacted by disastrous flooding. The mayor of Abbotsford—the worst-hit city—as well as the local Member of Parliament were Mennonites. Many Mennonites across Canada had family members who are directly impacted.  Flood stories have been an important thread in the Prussian-Russian Mennonite story. How have Mennonites responded? Mutual aid stands out. For Menno Simons, it was “the only sign whereby a true Christian may be known” ( note 1 ).  In 1562, “Dutch people of the Mennonite religion” were specifically invited by the Polish banking house Loysen to settle on the “Tiegenhoff part of the Vistula Delta” to rebuild dikes partially destroyed by huge floods (1540 and 1543) and wars, and to drain low-lying lagoons and swamps over large blocks of land ( note 2 ). The Tiege River—a branch of the Vistula—was at or below sea level.  Dams and ditches along the Nogat and Vistula rivers had been construct...