History of the Russian Mennonites

After four decades in Russia, the president of the Guardianship Committee for Foreign Colonists, Andrei Fadeev, considered only eight of 116 Mennonite teachers in the two larger regions of Katerynoslav and Tauria—which included the Molotschna—fit to teach ( note 1 ). Jakob Bräul’s Rudnerweide schoolhouse was given the same status as Heinrich Heese’s Ohrloff Agricultural Society School with regard to policies and “especially for the teaching of Russian” ( note 2 ). Fadeev triggered great angst when by “imperial decree” he distributed a book to church elders written by German Mennonite Abraham Hunzinger on the modernization of Mennonite schools and church. It was a friendly gesture and poke. The Molotschna was already a tinderbox, and this spark introduced by a state official to strengthen the community ignited a fire in the colony. Fadeev wrote to Johann Cornies on January 12, 1832: “Most valued Cornies ... I advise you to acquire and read a booklet sent to your church leaders from

Chortitza was the first Mennonite settlement in "New Russia" (later Ukraine), est. 1789. The last Mennonites left in 1943 ( note 1 ). During the Stalin years in Ukraine (after 1928), marriage with Jewish neighbours—especially among better educated Mennonites in cities—had become somewhat more common. When the Germans arrived mid-August 1941, however, it meant certain death for the Jewish partner and usually for the children of those marriages. A family friend, Peter Harder, died in 2022 at age 96. Peter was born in Osterwick to a teacher and grew up in Chortitza. As a 16-year-old in 1942, Peter was compelled by occupying German forces to participate in the war effort. Ukrainians and Russians (prisoners of war?) were used by the Germans to rebuild the massive dam at Einlage near Zaporizhzhia, and Peter was engaged as a translator. In the next year he changed focus and started teachers college, which included significant Nazi indoctrination. In 2017 I interviewed Peter Ha

The following is a Holocaust-related story of the South German Mennonites and Kristallnacht , the Night of Broken Glass, November 9/10, 1938. The well-known leader Prof. Benjamin H. Unruh, the representative of Russian Mennonites in Germany, is a key figure in the German churches at this time and also in this story ( note 1 ). The Night of Broken Glass occurred a week before the German national and religious holiday for “Prayer and Repentance” ( Buß- und Bettag ). The Conference of South German Mennonites met annually on this holiday at their Bible and retreat centre Thomashof in Baden. They come closest to what we might call “evangelical” Mennonites today, with an emphasis on personal piety, small groups and Bible study. On the night of November 9, 91 Jews were murdered across Germany. Jewish homes, stores and offices were vandalized, and 170 synagogues set aflame, including the synagogue in nearby Karlsruhe—Benjamin Unruh’s place of residence ( note 2 ). Three days later a decr

In 1787 Mennonite interest for emigration was extremely strong outside the quasi independent City of Danzig in the Prussian annexed Marienwerder and Elbing regions. Even before the land scouts Johann Bartsch and Jacob Höppner had returned from Russia later that year, so many Mennonite exit applications had flooded offices that officials wrote Berlin in August 1787 for direction ( note 1a ). Initially officials did not see a problem: because Mennonites do not provide soldiers, the cantons lose nothing by their departure, and in fact benefit from the ten-percent tax imposed on financial assets leaving the state.  Ludwig von Baczko (1756-1823), Professor of History at the Artillery Academy in Königsberg, East Prussia, was the general editor of a series that included a travelogue through Prussia written by a certain Karl Ephraim Nanke. Nanke had no special love for Mennonites, but was generally balanced in his judgements and based his now almost forgotten account of Mennonites on personal

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

Russian and Prussian Mennonites trace at least 200 years of their story through Danzig and Royal Prussia, where episodes of plague and pestilence were not unfamiliar ( note 1 ). Mennonites arrived primarily from the Low Countries and in large numbers in the middle of the 16th century—approximately 750 families or 3,000 refugees and settlers between 1527 and 1578 to Danzig and Royal Prussia ( note 2 ). At this time Danzig was undergoing tremendous demographic, cultural and economic transformation, almost tripling in population in less than 100 years. With 80% of Poland’s foreign trade handled through this port city ( note 3 ), Danzig saw the arrival of new people from across Europe, many looking to find work in the crammed and bustling city ( note 4 ). Maria Bogucka’s research on Danzig in this era brings the streets of the maritime city to life: “Sanitation facilities were inadequate … The level of personal hygiene was low. Most people lived close together: five or six to a room, sle

In the late 16th century, Poland became a haven for a variety of non-conformists which included Jews, Anti-Trinitarians from Italy and Bohemia, Quakers and Calvinists from Great Britain, south German Schwenkfelders, Eastern Orthodox, Armenian, and Greek Catholic Christians, some Muslim Tatars, as well as other peaceful sectarians like the Dutch and Flemish Anabaptists. Unlike the Low Countries and most of western Europe, the Polish-Lithuanian Commonwealth was a “state without stakes,” and as such fittingly described as “God’s playground” ( note 1 ). In the view of 17th-century Dutch dramatist Joost van den Vondel, it was “the ‘Promised Land,’ where the refugee could forget all his sorrow and enjoy the richness of the land” ( note 2 ). Over the next two centuries an important strand of Mennonite life and spirituality evolved into a mature tradition in this relatively hospitable context ( note 3 ). Anabaptists from the Low Countries began to arrive in Danzig and region as early as 15