-being the Magazine/Journal of the Hanover Steinbach Historical Society Inc. Preservings $20.00 No. 21, December, 2002

“A people who have not the pride to record their own history will not long have the virtues to make their history worth recording; and no people who are indifferent to their past need hope to make their future great.” — Jan Gleysteen The Ältesten - Faithful Servants of God

Since the time of the Reformation, the Lord,...Hence apply to them oil and wine, as We are proud to feature the biographies of Ältesten of the Flemish Mennonite faith have did the true Samaritan to the wounded two Ältester: Isaak G. Dyck (1847-1929), stood valiantly as guardians on the battlements man.....be faithful to Him that esteemed you Chortitza, Rosenthal, Russia, and his cousin’s of Zion defending their flocks from the on- faithful, and accepted you as His ministers, grandson, Peter S. Wiebe (1888-1970), slaughts of Satan. The courage and spiritual and stewards of His mysteries....Hence be dili- Eigengrund, East Reserve, Manitoba. They integrity of the Ältester was critical in a com- gent labourers of the Lord in His vineyard, served their Lord and Saviour on two conti- munity continually facing persecution, flight and faithful builders in His house,” Martyrs’ nents and over two centuries. Their valiant and resettlement in search of religious free- Mirror, page 689. labours in the vineyard of Jesus Christ speak dom. The vital role of the Ältester holds promi- In the words of Kleine Gemeinde theolo- of the outstanding dedication, courage and nent place in the cannon of Mennonite devo- gian Heinrich Balzer (1800-46), Tiege, Rus- steadfastness which has characterized the tional literature. sia, the Ältester “...strikes valiantly and cou- Flemish Mennonite “Ohms” over the centu- In 1565, Ältester Matthias Servaes, rageously against the hellish dragon with the ries.

Ältester Menno Simons (1496-1561), the great Friesian reformer who gathered the despised and persecuted Anabaptists into a discipled and Christo-centric church tradition, proudly bearing Isaak G. Dyck, Ältester of the Chortitza (Old Peter S. Wiebe, Ältester of the Chortitzer Gemeinde, his name. Engraving, ca. 1608, by C. van Sichem, Colony) Gemeinde, Russia, ca. 1890. Hebrews Hanover, Manitoba, 1966. A man of deep integ- the oldest likeness of Menno. Photo - I. B. Horst, 11:37-39 speaks for the courage of this great man rity and prophetic faith. His leadership was char- “De portretten van Menno Simons,” in of God who pastured his flock in the midst of the acterized by progressive orthodoxy. Photo cour- Doopsgezinde Bijdragen, 1986-7, page 172f. most severe persecution known to mankind. Photo tesy of granddaughter Mary Borkowsky, Steinbach, - Men. Martyrer: Band I, page 380. Manitoba.

Kottenem, a favourite writer of Kleine staff of the Godly word, and who calls out Inside This Issue Gemeinde founder Klaas Reimer, wrote to unceasingly to the poor lambs, and demon- family and co-workers from his prison cell strates how they are to guard themselves Feature Articles ...... 3-36 while awaiting execution, encouraging “all against the evil one in order that they will not President’s Report ...... 37 those that are appointed to watch over the be consumed, one who personally leads his souls of men, exercise your office with dili- flock in the face of rejection, who spares no Editorial ...... 38-42 gence, that you may not be found slothful, endeavour nor exertion and who rejects all Letters ...... 44-49 drowsy or negligent in it; but that you may be earthly gain, if only he might guard and pre- News ...... 50-78 faithful watchmen, who truly and honestly serve the poor embattled Gemeinde which is lead out and feed the flock of Christ, and this in danger of being overwhelmed and to tear Articles ...... 79-120 with all humility and meekness...give atten- them from the clutches of Satan’s revenge,” Material Culture ...... 121-131 dance to reading, to exhortation, to reproof, from “An Epistle to Heinrich Rempel, Altona, and this with all discretion, in the fear of the 1835,” The Golden Years, page 224. Book Reviews...... 132-140 Introduction - Feature story “The Ältesten: Servants of God” The feature story for this issue of Preservings is and placing it into a contemporary context, relevant the late 18th century the colloquial language of the the “Ältester”, the most important ecclesiastical of- to both conservative and assimilated Mennonites Russian Mennonites has been the Low German dia- fice among the Flemish Mennonites. The Ältester alike. We are delighted to present another article by lect originating in the Vistula Delta. Many readers was referred to as the “oudste” in the native Dutch Bluffton, Ohio, theologian J. Denny Weaver, “The may be surprised to learn that one of the significance or Nieder-Frankisch. The term “Ältester” in the Biblical Basis for Non-violence.” A look at the influences on “Mennonite” Plautdietsch was the German language is translated as “elder” and some- Anabaptist roots of Mennonites through the writ- Russian language. The topic is explored through a times also as “Bishop”. (The term “Ollsta” was ings of Professor Arnold Synder, Kitchener, Ontario, number of letters written by linguist Walter Quiring preserved and still in use among the Old Colony completes this section. and educator Peter Braun and published in Der Bote Mennonites in Mexico in the 1930s, see Pres, No. Evangelicals, and particulary American Funda- in 1927 to 1929. This is supplemented by a list of 20, page 102). mentalists, are in the midst of a major push for world Russian words in Low German compiled by Adina Before the 1560s the “oudsten” travelled around hegemony. Several Mennonite leaders and educa- Reger, Weißenthurm, Germany, and myself. serving several Gemeinden because the severe per- tors have suggested that the future for Mennonites is Another feature of our culture are the material secution made it unsafe to remain at one location. Evangelical. The editorial addresses this question, items and traditions which have been adopted from The Ältesten, in particular, were cruely hunted down taking the opposite view. The letters section again various lands and transplanted with Mennonites as with bounties on their heads. Only after persecu- reflects the diversity of thinking among Mennonites they migrated from country to country. Among these tion subsided did they become stationary and asso- and those of Mennonite background. The letters and are the wonderful “trakjcha klockche” (pendulum ciated with a particular Gemeinde: S. Zilstra, sometimes vigorous editorial responses are intended clocks) with roots going back to Royal Poland and Geschiedenis van de dopersen in de Nederlanden to stimulate readers in their faith pilgrimage by mov- Flanders. These clocks once graced the walls of 1531-1675 (Leeuwarden, 2000), page 250. ing beyond the stock rhetoric and superficial cliches most Russian Mennonite homes. Mennonites were The Ältester had a function and role unique of “pop” religious culture. innovative people and soon they were manufactur- among Christian confessions. They were leaders but This issue of Preservings features a “super- ing these clocks, a craft taken along to Russia in the not rulers, always subject to the democratic vote of sized” news section with stories of Russian Men- 18th century. Tony Funk, Hague, Saskatchewan, the brotherhood - the highest authority in the Flemish nonites in various parts of the globe. We are pleased has contributed an article on the Mennonite clock- Gemeinden. “An elder, however, was supposed to to feature the visit of Mexican President Vicente making tradition of Prussia and Russia. In our next be a constant example of unquestionable purity in Fox to the La Honda Colony in Zacatecus, an im- issue we will feature an article by Arthur Kroeker, spirit and behaviour and to show in the area of faith portant milestone for the Mennonite community in Winnipeg, on the family clock making enterprise in an infallible knowledge,”Verheyden, Anabaptism in Mexico which has hardly received any coverage in Rosenthal, Russia. Flanders (Scottdale, 1961), pages 23-24. the Canadian media. Brüdergemeinders have often distinguished The office of Ältester is an example of the evan- Since the time of the Reformation, the enemies themselves from Kirchliche Mennonites because gelical polity and organization of the communities of the Flemish Mennonites have disparaged them of their view that the only valid salvation was a or Gemeinden in Christo-centric faith. The admoni- by spreading falsehoods and untruths about their dramatic and instantly recountable coversion expe- tion of the Apostle Paul to Titus, “to ordain Ältesten beloved Ältesten, portraying them as the “evil rience. What impressed me when I opened my copy in every city” was the basis for their election and Ohms”. In modern times, Evangelical Fundamen- of missionary Jakob A. Loewen’s book Educating ordination for every Gemeinde. The duties, obliga- talists have similarly targeted conservative Menno- Tiger, was that he shar ed the more biblical view tions and functions of the office and the office holder nites in Mexico and Bolivia in an unholy war. The held by most traditionalist (Kirchliche) and conser- were defined in more than 200 passages in the Old article “The Lonely Ohm - Myth and Reality” ex- vative Mennonites, that the New Testament models as well as New Testament. The writings of seminal plores the historical roots of the myth of “the evil various ways of coming to faith. Ken Reddig, past leaders such as Menno Simons, Dirk Philips, Ohm”, the Biblical vision of Christo-centric faith, Director of MCC Canada and a former student of Thielmann Janz von Braght, and others, as well as the role of the Lehrdienst within that religious cul- Dr. Loewens’, reviews this prophetic book on mis- the protocol and traditions which developed from ture, and illuminates the work of the “lonely Ohm” sions and evangelism. almost five centuries of God’s leading and guid- with accounts and testimonies collected from across More and more primary sources such as diaries ance were respected and cherished. North and South America. Hopefully, this article and memoirs from the 19th century are being pub- Dr. James Urry, University of Wellington, will bring the heroic labours and remarkable ac- lished. One of the more significant is the publica- Wellington, New Zealand, has contributed the lead complishments of the Ohms in the Kingdom of tion of The Diaries of Rev. David Epp, translated article, writing about the function and responsibili- God into clearer focus for friend and foe alike. and edited by the prominent historian John B. Toews, ties of the Ältester in the Russian Mennonite expe- After five years, we are finally able to publish Vancouver, B.C. It is important that such sources rience and how the role changed under the influ- the speech of Dr. Al Reimer, retired Professor of be correctly understood and nuanced as Russian ence of Johann Cornies and again later in Canada. Literature, University of Winnipeg, “Growing up Mennonites seek to understand their spiritual heri- The story of the Ältester is portrayed through the and down in Steinbach.” His often humorous pre- tage in new and more meaningful ways. Henry biographies of two Ältester: Isaak Dyck, Chortitza, sentation was enthusiastically received by those at- Schapansky, New Westminster, B.C., has contrib- Imperial and Soviet Russia, and Peter S. Wiebe, tending our annual HSHS membership meeting on uted a book review essay examining some of the East Reserve, Manitoba, Canada. January 18, 1997. A collection of three letters by highlights of this r ecently published diary. An anecdote from the life of delegate Jakob patriarch Abraham “Fula” Reimer (1808-92), Enjoy. The Editor. Höppner (1748-1826) illuminates life during the first Blumenort, Manitoba, and the 1858 Bergthal cen- pioneer years on the Russian steppe. A reflection on sus annotated by historian Henry Schapansky com- Attention Readers: Readers responses, the Eichenfeld massacre of October 26, 1919, by plete the articles section. critical or otherwise, are welcome: see “Let- historian David G. Rempel fills in some important One of the enduring qualities of the Flemish gaps in understanding that horrible tragedy. Mennonites since the Reformation has been their ters” section for criteria regarding publication Preservings continues its series on orthodox linguistic abilities. Over the centuries they have main- of letters and e-mails. The editor can be con- Mennonite faith and practice with Part One of an tained a trilingual discourse consisting of a colloquial tacted at 1(204)326-6454 office, fax insightful article on conversion by Dr. John H. language, a formal church language and the national 1(204)326-6917, mail Box 1960, Steinbach, Neufeld, Winnipeg, Manitoba, “focusing on expe- language of their host society, chang ing and replac- Manitoba, Manitoba, Canada, R0A 2A0. rience.” Rev. Neufeld has done an outstanding job ing all three a number of times as they fled from Website - hshs.mb.ca - e-mail of explaining the biblical teaching of conversion country to country in search of religious liberty. Since [email protected]

2 - Preservings No. 21, December, 2002 Feature Articles The Ältesters: Role and Responsibilities “The Ältesters: The position of Elder in Mennonite congregational communities,” by James Urry, Department of Anthropology, Box 600. Victoria University of Wellington, Wellington, New Zealand.

Historical Origins. cons” (Diakonine) who were sometimes known gregation. In some cases the elders adopted In a detailed consideration of the office of as “servants of the poor” ( Armendiener) indi- the new practices and abandoned their congre- elder in Mennonite history, Cornelius Krahn cating a more functional role in the community gations. noted that in many Mennonite congregations which also extended beyond the provision of and conferences the position was the highest social welfare to the enforcement of congrega- Choosing Elders. and most responsible ministerial office (Note tional discipline. In spite of the obvious hier- Like the rest of the ministry, Elders were One). The Anabaptist ancestors of Mennonites archy of positions, the terms used indicated chosen from within their community. The studied the New Testament closely for details that members of the ministry not only served method of choosing was usually by a vote of on the early Christian churches attempting to their congregations, but were also seen as “ser- congregational members although it appears understand congregational life and practice be- vants” ( Dienaar) who ultimately were answer- that in some cases the lot was employed. Among fore the Emperor Constantine made Christian- able to the baptised members of the congrega- some Amish where use of the lot still prevails, ity an official religion. They discovered that tional community. a slip of paper is placed in a hymnbook and the early churches had positions of leadership Lutheran, Reformed and Catholic authori- candidates are asked to select a book. The per- such as presbyter and bishop; these are men- ties often claimed that Mennonite ministers and son who chooses the book with the slip is tioned for instance in Acts 14:23 and I Tim. elders did not have the right to perform their considered “chosen” by the Lord (Note Four). 5:17 (Note Two). religious duties, as they had not received their Voting on the other hand reflects the involve- In spite of an emphasis on the equality of authority through apostolic succession. Some ment of more earthly and mundane forces. believers and egalitarian forms of organiza- Anabaptists connected with Menno Simons Elders were usually chosen from among tion, the early Anabaptists also recognized cer- could claim that he was an ordained Catholic the ranks of the existing ministers. As there tain people as leaders of the community. As the priest and they were in a line of succession. was often more than one candidate, voting in- religious congregation and the social commu- But other Anabaptists rejected such arguments cluded people in a public act. As candidates nity was seen as coterminous, a fact illustrated just as they rejected the beliefs of other groups could be supported by different members of with the double-sense of the term Gemeinde and their claims to be the successors to the the community, often related to each other and/ which meant both community and congrega- early church which the Anabaptists claimed to or the candidate through ties of kinship, the tion - and the fact that community was seen as have rediscovered and to be putting into effect. failure of one group to secure its candidate for religious in form and purpose, then leadership However, succession within their own con- office might lead to a division of the congrega- was religious in nature. At first terms such as gregations was obviously important to tion either through schism or by peaceful agree- elder (Ältester in German and Oudste in Dutch) Anabaptists and later Mennonites and elders ment. Divisions could occur for other reasons and bishop were used interchangeably, but played a crucial role in ordaining ministers and including differences in doctrine and also ad- Oudste and Ältester became predominant in the crucial communal rituals of baptism and ministrative problems. It was inevitable that Europe and the term bishop disappeared ex- the Lord’s Supper. Together the elder and over time congregations grew in size and al- cept among Hutterites. In North America many preachers constituted a ministerial council to though there was no ideal size, at some point it Mennonite groups of South German and run the affairs of the congregation and admon- was convenient if a congregation divided, each Swiss background adopted the term bishop and ish wrongdoers. having a elder to serve it. continue to use it into the present (Note Three). In Polish-Prussia and in Russia this coun- If local politics and kinship connections cil was referred to as the Lehrdienst. Elders were often involved in the selection of elders, Servant Leaders. also often represented the community in deal- the members of certain families were noted for Krahn quotes from a number of 16th cen- ings with external “worldly” authorities un- supplying ministers and elders to their com- tury northwestern European sources, includ- less they delegated this to a group or particu- munities over several generations. In the Prus- ing from the Dutch Republic, which indicate larly skilled negotiator. Elders therefore po- sian-Russian tradition the most notable family that early Anabaptist Mennonites already had tentially could both reign over and rule their in this regard was the Epps. From 18th cen- elders elected by a vote of the congregation congregations. They were appointed for life tury Prussia through the 19th and 20th century from among their own members. Elders headed although the ministry or a majority of the con- members of this remarkable family served as an ordained ministry involving a hierarchy of gregation could demand that they stand down outstanding ministers and elders to the Flem- duties and obligations. Elders were authorized or if that failed, remove them from office. This ish congregations in Khortitsa and its daugh- to perform “all functions” (voller Dienst) in- occurred when it was considered that they had ter settlements (Note Five). Other examples cluding preaching, the ordination of ministers, failed in their duties, made statements or acted could also be cited. serving communion and performing baptisms in a way believed to be against the faith or that No doubt growing up in a family where the within their own local congregation and in other they or members of their family brought the head of the household was a minister or elder congregations that recognised their authority. community into disrespect. helped a person adapt to the responsibilities of A minister was ordained only to preach and If an elder refused to stand down, a schism the ministry. As ministers and elders were un- was referred to as a “servant of the Word” could occur with supporters of both the old paid and their duties onerous, the holding of (Diener am Wort) or as a Vermaner elder and of the new order claiming that they office placed a burden on the holder, their wife (“admonisher”); in the Prussian/Russian tra- alone maintained the correct doctrines and prac- and offspring. Wives had to contend with en- dition they were often referred to as a “teacher” tices. With the rise of evangelical ideas often tertaining visitors, often uninvited and like their of the Word (Lehrer) before that term became informed by pietism and accompanied by re- children the absence on congregational busi- associated with school instruction vivalism, especially in the 19th century, elders ness of the head of the household. The prepa- (Schullehrer). Finally there were also “dea- might be left isolated by sections of their con- ration of sermons, answering correspondence,

Preservings No. 21, December, 2002 - 3 dealing with official requests as well as the control over the economic development of the result in the migration of groups to Mexico actual duties of office meant farm work was Molochna before his death in 1848 witnessed and Paraguay under the leadership of their el- often neglected. However an elder received the most serious conflicts between civil and ders. support from his fellow ministers and some- religious authority in the new colony environ- times a clerk. Members of his congregation ments of southern Russia. This resulted in the Changes could contribute gifts of produce and other removal from office by Russian officials of Following the emigration of some groups material. Occasionally a small stipend was two Flemish elders, Jakob Warkentin and of Mennonites to North America in the 1870s granted to cover costs but elders like ministers Heinrich Wiens during the 1840s (Note Six). a new generation of ministers and elders were unpaid until the modern era. These and other difficulties resulted in the emerged in the congregations of those who creation of an organization where the elders of stayed. The office of “teacher” ( Lehrer) gave The Ohms. different congregations could meet to discuss way to that of “preacher” (Prediger) but the Many elders did not reach old age and died matters of common concern and also resulted office of elder remained. The most significant young, exhausted by the work and responsi- in the development of a clearer understanding change though was the increasing number of bilities they had assumed. Some were permit- of the powers and spheres of influence of the educated individuals involved in the ministry ted to retire if in ill health. Those who survived different forms of authority in Mennonite af- many of whom combined the role of teaching often developed into respected and much-loved fairs. But by 1850 the religious leaders had in with preaching (the teacher-preachers). An in- patriarchs. The term elder suggests the impor- many ways surrendered some of their author- creasing number of these went on to become tance of seniority in human affairs and the ex- ity over areas of community organization and elders. Elders Heinrich Epp of Khortitsa and perience gained through longevity. As Krahn subordinated themselves to civil law and the Abram Görz in Molochna are examples of this noted, an elder “incorporated in his person” power of the state. new kind of elder who, with a knowledge of both “familial” and “ecclesiastical authority” In Russia, however, some congregations the Russian language, became important fig- and was addressed by the honorific Ohm. and individual elders viewed the position of ures in community negotiations with the state. This usage was often combined with the religious authority in regard to civil authority The Mennonite Brethren, which had its ori- elder’s forename as in the form “Ohm Isaak” differently. The problems some elders experi- gins in new religious movements in the 1860s, used to address the much-respected Khortitsa enced could be seen as not so much an attempt adopted a system similar to the other Menno- elder Isaak Dyck in the late 19th and early 20th to maintain total control over community af- nite congregations from the 1870s onwards. century. In this case the usage extended to chil- fairs but more as seeking powers to which Few of the pre-revolutionary Russian Menno- dren and indicated that he was in one sense the tradition gave them no right. The elders of the nite elders had received a theological training entire community’s friendly “uncle.” A great newly formed Kleine Gemeinde starting with although Elder Heinrich Dirks of Gnadenfeld deal, however, was dependent on the person- Klaas Reimer and continuing under the strong had been trained as a missionary and served in ality of the elder and history shows consider- leadership of Abraham Friesen, Johann Friesen the Dutch East Indies before returning to his able variation in this and the degree of honour and Peter Toews adopted a more traditional congregation in Russia. By 1914, however, a and respect shown by members of congrega- stance on the separation of religious from civil number of younger ministers attended semi- tions. The same could be said of their success authority (Note Seven). They recognized the naries in Switzerland and other western Euro- in religious and community leadership roles. rights of the state but avoided close involve- pean centres. Although there were increasing ment with its functioning. calls for the opening of a Mennonite seminary Community Authority. The crisis caused by the announced change in Russia, little was achieved before the out- In their prime, some elders became strong to military service in the 1870s, however, pro- break of the First World War (Note Ten). How- community leaders in more than just religious vided a clear indication of the limits of accom- ever, the change to employing trained minis- affairs, points of focus at times of crisis. It modation with the state. The more conserva- ters occurred much earlier in the Netherlands was a role to which many responded with con- tive Mennonite groups, led by their elders, emi- and in Germany. Changes also took place siderable skill and ability, but others failed. grated to North America. In North America, which altered the structure of the ministry and During the first fifty years of settlement in free of the Russian colonial system, the elders the role of elders. Russia the position of elders was challenged reasserted their authority. While the Menno- by the development of new forms of authority nite settlers often continued the Russian sys- Professional Ministry. in the Mennonite world. These included the tem of village and district mayors, it is clear Krahn points out that in the Netherlands position of District Mayor (Oberschulze) of a that these worked with the religious leaders during the 17th century conservative groups colony who was also voted into office by mem- and in crucial matters the authority of the el- in principle were opposed to a trained ministry bers of the community. ders was paramount. The relationship of Elder in part based on the views of the early However, the power, authority and admin- Gerhard Wiebe to the District Mayor Jakob Anabaptists. Richer and more progressive istrative rights and duties of mayors were de- Peters on the East Reserve in Manitoba is an Mennonites recognized the necessity of a fined not by custom or religious principles, interesting example of the re-creation of the trained leadership and could also find justifi- but by Russian law. Not surprisingly there Russian system with some subtle changes in cation in the writings of the early Anabaptists. were numerous cases of conflict between the the Canadian environment (Note Eight). The early Anabaptist leaders strongly de- leaders of the congregational communities and On the West Reserve the dispute between nounced the misuse of learning by theologi- those of the colony community backed by Rus- the elder of the Reinländer congregation cally trained ministers in the state churches but sian officialdom. In the early years of the Johann Wiebe and Mennonite civil leaders they said little against education and training Molochna settlement conflict between the backed by the Manitoba government resembled as such. Increasingly progressive urban Men- Flemish elder Jacob Enns and the first District earlier troubles in Russia (Note Nine). In time nonite congregations in the Netherlands felt Mayor Claas Wiens was a pointer to the diffi- in North America, local and national politics the need for an educated ministry and they culties in defining religious versus civil au- would again challenge Mennonite principles. elected physicians or other professionals as thority. The rise of Johann Cornies and his After World War One this would once more ministers and elders. Krahn states that in ur- Publication Statement. “Preservings” is the magazine/journal of the Hanover Steinbach Historical Society Inc., Box 1960, Steinbach, Manitoba, Canada, R0A 2A0, published in June and December, semi- annually, a project of Mennonite orthodoxy. Editor Delbert F. Plett, phone 1(204)-326-6454, b usiness, 1(204)326-6719f ax, e-mail “[email protected]”. Web sites: “www.hshs.mb.ca” and “www.mts.net/~delplett”. We ar e always looking for more individuals who may want to contribute artic les and/or photographs. Please send manuscripts, articles and/or photo graphs to HSHS c/o Box 1960, Steinbach, Manitoba, Canada, R0A 2A0. Annual subscription fee is $20.00, individual issues $10.00 each. The editorial viewpoint of Preservings is conservative and orthodox with respect to the founding peoples of Hanover Steinbach (“East Reserve”) and regarding the Russian Mennonite story. The views and opinions expressed in the editorials, commentaries, articles and letters published in Preservings are those of the editor and individual writers alone and do not reflect those of the HSHS, its board of directors and/or membership. Copyright remains with the writers and artists. Registration # 1524399.

4 - Preservings No. 21, December, 2002 ban Waterlander congregations from the end Soviet Union in the 1920s. At first the scat- lished with slight changes as “The office of el- of the 17th century the distinction between el- tered immigrant communities created congre- der in Anabaptist-Mennonite history.” in the ders (Dudste, Leeraar) and preachers (Dienaar, gations often affiliated with urban churches. Mennonite Quarterly Review, 30, 120-27. Krahn Vermaner) disappeared. A small group of elders usually ordained in (1902-1990) was born in Russia and completed In 1737 the progressive urban Mennonites Russia served scattered congregations using a doctorate on Menno Simons in Heidelberg in established a seminary in Amsterdam for the the methods of the Travelling Preacher 1936. For most of his working life he was the training of ministers. Here mostly young men (Reiseprediger) who had serviced scattered Director of The Mennonite Library and Archives were trained in theology and a range of other groups and the men of the Forestry service. at North Newton, Kansas where he also taught subjects and were appointed by members of The burden placed upon these elders was of- history at Bethel College. His description of the urban congregations who waned more intel- ten heavy and eventually congregations elected role of elders is detailed and comprehensive. I lectual leaders and preachers. The lay office of their own elders just to serve their own con- have based my account largely on his supple- elder and preacher gave way to that of a sala- gregational communities (Note Eleven). The mented with additional comments from other ried minister, who often came from outside the system of lay ministers and elders was pre- sources. Another useful account from a Men- local community and did not necessarily stay served among these immigrants not so much nonite Brethren perspective is Abe Dueck, for life. The congregation was now served by as a function of conservatism, but more as a “Church leadership: a historical perspective,” one minister ordained to fulfil the roles of both reaction to forced exile, a desire to control their Direction 19(2), 1990, 18-27. preacher and elder and thus performed all the own affairs and the preservation of the Ger- Note Two: Bruce L. Guenther and Doug religious roles in a congregation. By the end of man language. In a world where language, cul- Heidebrecht provide an interpretation of Bibli- the 18th century a majority of the Dutch urban ture and identity were confused with the prin- cal usage in the context of Mennonite history congregations had accepted this change to ciples of faith it is interesting that the elders (“The elusive Biblical model of leadership,” trained ministers. quickly adopted the English term “Bishop” Direction 28(2), 1999, 153-65). The new system spread from Holland to when dealing with members of the host soci- Note Three: The Mennonite Encyclopedia Mennonite congregations in neighbouring ur- ety. (1:347-49) has a separate entry under “Bishop” ban German states, such as Krefeld, Emden, After World War Two Mennonite Bible col- written by H. S. Bender and like Krahn’s piece Hamburg-Altona and later eastwards to Danzig leges were established largely under the aegis it also appeared as a separate article in the same and Königsberg. The first ministers appointed of the 1920s immigrants in association with edition of the Mennonite Quarterly Review were often trained in the Amsterdam Seminary progressive Mennonites of earlier migrations. (“The office of Bishop in Anabaptist-Menno- and later in German universities and their ap- They produced graduates who as trained min- nite history,” 30, 1956, 128-32). An updated pointment created differences of opinion in isters were increasingly employed in urban and entry under “Bishop” written by Leonard Gross congregations resulting in schism. Younger, later rural congregations. The use of German appears in Volume 5 (page 86) of the Menno- more educated members favoured the changes in services rapidly declined although lay preach- nite Encyclopedia. but older people resisted them. ers continued in office to preach the German Note Four: John A. Hostetler, Amish society However, by the middle of the 19th cen- sermon. As the older generation of elders died (Third Edition), Baltimore, 1980, 112-13. tury most German city congregations em- or retired they were not replaced by their con- Note Five: For a sketch of the Epps see Dyck’s ployed a trained minister. In 1826 the Danzig gregations, much to the regret of senior mem- comments in A Mennonite in Russia: the dia- Mennonite congregation elected Jacob van der bers of many congregations. The Mennonite ries of Jacob D. Epp 1851-1880, translated Smissen of Altona-Hamburg as its first theo- Brethren abandoned the old structures and titles and edited with an introduction and analysis logically trained preacher, but he did not be- as an impediment to evangelization and con- by Harvey L. Dyck. Toronto, 1991. come the elder of the congregation. In the 1840s trary to the egalitarian, democratic society in Note Six: I have discussed these and related the congregation in Elbing followed Danzig’s which they were situated. The Prediger and issues in my None but saints: the transforma- lead, as did the congregation in Königsberg. Aeltesten gave way to Pastors, Preachers, Min- tion of Mennonite life in Russia, 1789-1889, Rural Dutch and German congregations proved isters and even to “Reverends”. Winnipeg, 1989. more conservative than their urban cousins and Note Seven: The volumes on the Kleine in Germany some continued the system of Conclusion. Gemeinde edited by Delbert Plett contain nu- choosing lay leaders from their own commu- In 1956 Krahn stated that the old system merous references to the work of Kleine nity into the 20th century. where elders “still have charge of several con- Gemeinde elders especially Leaders of the For instance, most of the rural Prussian Men- gregations, assisted by a number of preachers, Mennonite Kleine Gemeinde in Russia, 1812 nonite congregations retained lay preachers and and are the only ones who administer baptism to 1874, Steinbach, 1993. For an overview see elders, albeit from educated families, until their and the Lord’s Supper and ordain ministers” Delbert F. Plett’s Saints and Sinners: The members were forced to flee ahead of the ad- still prevailed among conservative Canadian Kleine Gemeinde in Imperial Russia 1812 to vancing Red Army in 1945. Krahn points out groups such as the “Rosenort Mennonite 1875. Steinbach, 1999. that with these new developments in the Neth- Church, the Blumenort Mennonite Church, the Note Eight: Adolf Ens, “Aeltester Gerhard erlands and Germany the titles of ministers Bergthal Mennonite Church, the Schönwiese Wie be,” in John Dyck ed. Historical sketches changed. In the Netherlands the word for elder Mennonite Church, and others.” But he also of the East Reserve 1874-1910, Steinbach, (Dudste) was changed to Dominee, the term in commented “it is apparent that a change is com- 1994, 313-21; John Dyck, Oberschulze Jakob common use in the Dutch Reformed Church. ing.” His prediction has proved correct and Peters (1813-1884): Manitoba pioneer leader, North German and Prussian salaried ministers most now have seminary-trained ministers. Steinbach, 1990. were usually referred to as Pastor, but the term Krahn also noted that among “more con- Note Nine: Adolf Ens, Subjects or citizens? Aeltester survived in certain congregations. servative groups, such as the Old Colony Men- The Mennonite experience in Canada, 1870 - nonites (Canada, Mexico), Sommerfelder 1925, Ottawa, 1994, 66-74. North America. (Canada, Mexico, Paraguay), and the recent Note Ten: Abe Dueck, “The quest for a Men- In North America Mennonites, especially immigrants from Russia and Prussia to South nonite seminary in Russia, 1883-1926: signs those of Prussian and Russian backgrounds in America, the old system of eldership will likely of a changing Mennonite world,” MQR, 74, the United States established educational cen- prevail for some time to come.” 2000, 448-55. tres which included theological training by the Note Eleven: A good account of one such el- end of the 19th century. In rural Canada, how- Endnotes: der, Franz Enns who had been ordained as ever, this tendency would take much longer Note One: In 1956 Cornelius Krahn wrote the elder of the Terek congregation and after emi- and would eventually be assisted by the arrival entry on “Elder” for the Mennonite Encyclope- gration served a number of communities in of new Mennonites immigrants who left the dia, Volume 2, 171-181 and the text was repub- southern Manitoba can be read in F. F. Enns, Elder Enns: “Ohm Franz,” Winnipeg, 1979. Preservings No. 21, December, 2002 - 5 Delegate Jakob Höppner (1748-1826) “The Account of the Bandit Attack on the Home of Delegate Jakob Höppner (1748-1826), Insel Chortitz.” Supplement to the biography of Jakob Höppner published in Preservings, No. 20, pages 29-33.

When the deputy Jakob Höppner, leader of the third German had escaped, and so they hurriedly the authorities had sent them here to protect the set- Chortitza Mennonites during the immigration from scraped together the most worthwhile goods and tlers and that he would hold him to that responsibility. Germany [Polish-Prussia] in 1789, settled on the were gone in a cloud of dust. In their immediate Enraged, the officer called his Cossacks, who Island of Chortitza, together with several other fami- perplexity, they even left behind the 14 ruble cash were already in the process of riding away (some lies, they had the intention to establish their farm which they had previously found. had already left). Upon his command, they then Wirtschaften at specific distances from each other; In shame, it must be said that the instigation for sprang to the scene, and threatened with blows. But indeed, following the method the way they had been this robber attack can be blamed on the contempo- Höppner’s former travel servant, Abraham Friesen, accustomed in Prussia, and to live on their farms in rary dissatisfaction of the settlers, that some of them who was also present during the first incident ___ the centre. Jakob Höppner also immediately built his had told the merchants in the city that deputy [text missing]. Since more settlers had arrived in the house in the so-called cheery garden in the Höppner had received money from the crown and meantime, the officer - for better or worse - had to “Butendick”. However, all of them were not even did not pay it to them. The settlers on the island had acknowledge that he had done wrong. He made finished with the houses when they recognized al- now gained the insight, that to settle in the Prussian everything right. Höppner returned his sword to ready the necessity of moving closer together, and of model, with the farm Wirtschaften in the middle him and they rode in peace to Razumowka. resettling into compact colonies in order that they threatened them with danger, and perhaps other Since I am here sharing several episodes of might thereby be more secured against attacks by circumstances as well, which made it necessary for delegate Höppner, I can not do otherwise but to thieves. Höppner had personally had to experience them to settle in closed colonies. Thus 12 families also make a small comment about the article “Ein this and, in fact, in the following manner: founded the Colony Island of Chortitza in 1790, the Sittenbild aus alter Zeit,” in No. 60, of the When he together with two companions returned way it still stands to the present [1914], only with “Botschafters”, 1913. There the author relates of from a business trip and arrived at his premises one the difference that another six Wirthen joined them. the son of deputy Höppner that he had carried the dark, cloudy and overcast evening, they found it odd Apparently in the search for protection, on the sceptre of the village Schultz (mayor), and that he that nothing was to be seen nor heard from any of his part of the settlers ___ [text missing] Prince Kiril possessed a fully trained hunting dog “Waldmann”. household companions. The rain was streaming Grigojewitsch Rasumowskij, was at that time the The “islander” Rempel also acquired such a dog. down, a crack of lightning torn the darkness for a Hetmann of the Ukrainian Cossacks [Kl. Rus./Uk.]. This one showed promise, that in time he might moment, and allowed the immediate circumstances But the Cossacks soon became more of a curse than surpass the older Waldmann. The drama which then to be determined. Here Höppner saw two murderers a protection. A small example follows: After the supposedly unfolded between Höppner and Rempel, before him with the intention of ____ [text missing]. robber assault of deputy Höppner at his farm regarding their hunting dogs, seems simply im- But the knife struck against the pants button, Wirtschaft on the Butendick, his courageous char- plausible for the good-hearted Höppner to his con- was deflected and only cut through his pants. The acter was put to the test for a second time. temporaries still alive today. One remains sceptical second robber had a musket aimed at him, and An officer came to the Island of Chortitza with regarding such a fable. Höppner would undoubtedly have become the sac- many Cossacks to visit deputy Höppner. While The author’s concern presumably was merely rifice of death, if the thoroughly soaked primer had Höppner was hospitably visiting in the Große Stube to paint a picture of a scene long since disappeared not failed. In that instant, while Höppner was en- [large or guest room] with the officer, the Cossacks (The anecdote originated from a long ago departed couraging his travel companions to resist, he re- were robbing the household goods of Höppner. settler of the Chortitza district, whose recollections ceived a massive blow with the rifle butt which Höppner related this to his guest, the officer, and went far back. Perhaps in his youth, he among rendered him incapable of further battle. Immedi- requested of him in a friendly way, that he might _____ [text ]. Please reread the article in No. 60 ately, he, together with one of his companions by wish to order the stolen articles returned. But the once more). the name of Abraham Friesen, were overpowered officer only laughed in response. Without wasting Gerhard G. Klassen, Insel Chortitza. and tied up by the might of the robber-murderers. anytime, Höppner grabbed the sword of the officer, From the Botschafter, March 13, 1914, page 2. The third companion, Peter Hildebrand, how- which lay on the table, laid it in his kjist, and closed Courtesy of Dr. James Urry, University of ever, was able to escape. Even through masked, the the door-bolt, with the authoritative statement, that Wellington, Wellington, New Zealand. six man robber gang were recognized. They were merchants from the nearby city of Alexandrovsk, From Yellowed Papers. who had already invaded Höppners’ residence dur- From among the left behind documents of the former Brandältester of the Chortitza Colony, Peter ing the day. They had tied up all the occupants of the Siemens. Copies from the Chortitza Volost Archive. house, packed together the most valuable posses- In 1789 226 families settled in Chortitza. In 1793 and ‘96 another 120 families arrived and Schönwiese sions and armed themselves with Höppners’ guns, and Kronsgarter were established. Josephsthal and Hamburg were settled at the same time - 147 in order to extort money, which in their view must families. Altogether to the year 1800 they received 20,000 desja tien land. The Mennonites had received be there, but which they could not find. While they cash advances of 380981 R. and the Colonists 73603 R..... were forcing themselves upon their bound prison- In 1846 the remaining debt was 19 R., 10.5 Kop. [per Wirth]. In 1820 the record of the Crown loans ers with vehemence, to give up the money, the above repaid to the Jekaterinoslaw district finance offices by the Chortitza Mennonites since the first repay- mentioned Peter Hildebrand rushed to the at that ments were due in 1805 was vigorously updated by the appropriate elected officials, such as Ältester time not too far distant watch post where an aged David Epp, Heinrich Penner, and the members of the Gemeinde, Isaak Töws and Heinrich Heese, with corporal and an elderly soldier lived as watchmen the help of the Oberschulzen Siemens and both Gebietsbeisitzer Abraham Koop and Peter Löwen, of the princes’ forest and from there to ______which showed that the Chortitza district had 313 families who had received crown advances and lands [text missing]. for the referenced year. There were 17 families in Schönwiese by Alexandrovsk who had received [?]...immediately, armed with musket and sword, crown advances and lands from the year 1809 to 1815. Altogether in crown advances and land interest, mounted on horses, and at a sharp trot, they pro- the amount of indebtedness to the above finance department and lawfully payable annually was 126056 ceeded towards the place of the assault. But - too R.....leaving a balance of 600 R. 50.1 kop. [per Wirth]. bad - the robber-murderers were already gone by In expenses for the maintenance of the courts, posts, etc. the Chortitza Gemeinde - together with the the time they got there. When they noted the arrival Schönwieser Gemeinde - had paid in total from 1805 to the end of 1815, 9254R. and 18.24 Kop..... of the two rescuers, Unger and Hildebrand, the two Issued in the Gebeitsamt in Chortitz, on the above date and year. Gebietsvorsteher: Siemens, Beisitzer: invalids, Höppner and Friesen, cried out with war- Koop and Löwen. like arousal, “Ej, naschi sjuda!” [Translated: Ej, Submitted by Is. Lehm, Kanzerowka. unsere hierher]. When the robbers became aware of From the Botschafter, Nov. 22, 1913, page 2. Courtesy of James Urry, Wellington, New Zealand. this call, they realized with sudden fright that the

6 - Preservings No. 21, December, 2002 Ältester Isaak Dyck 1847-1929, Servant of God Ältester Isaak Dyck (1847-1929), Rosenthal, Chortitza “Old” Colony, South Russia, “Servant of God,” compiled by Delbert F. Plett, Steinbach, Manitoba, Canada.

Introduction. Hamm. As a young couple they moved to hardly imagine how difficult this may have been for Ältester Isaak Dyck was the Ältester of the Flem- Grossfürstenland, a Chortitza daughter colony, him, to be away from the Gemeinde, during this-- ish Mennonite Gemeinde (Old Colony Church) in southwest of Nikopol. He was a teacher in for it--such a difficult time. When he returned after Chortitza, Russia, for 33 years. The Chortitza Michaelsburg for three years, 1873 to 1876. He a half-year absence and witnessed the devastation Gemeinde was the largest Mennonite congregation then became a farmer by purchasing one of the wrought by bandits and raging typhus epidemic, in Russia with 3570 members in 1910. many farms which were being sold cheaply by the his spirit was broken. Ältester Isaak Dyck is widely recognized as a owners emigrating to America. He was elected as The new circumstances and the expanding spirit chosen servant of God who led his Gemeinde minister on January 18, 1876, at age 28. of disorder and violence exhausted him. During the wisely under the most difficult conditions imagin- In 1882, he was called as a chaplain to the Anadol Revolution, and Civil War following World War I, able. His escape from the clutches of the Forestry Camp, where young Mennonite men pre- he felt that a younger person should shoulder the Makhnovsy and later the Communists are no less formed their alternative service. This was a com- task and responsibility. He was also advancing in than miraculous. His many long years of service age and his hearing was declining. As a result, in manifest the leading of the Holy Spirit and the 1922, he installed his successor, Peter Neufeld, as protection and guidance of God. Isaak Dyck stands co-Ältester. out as a hero of the Mennonite people and a martyr of the faith. His story is well worth recounting for posterity.

Family Background. Isaak was the son of Gerhard Dyck (1809-87), Rosenthal, who had served as Ältester of the same Gemeinde from 1855 to 1885. Gerhard was the son of Peter Dyck (1760-1827), who came to Rus- sia in 1817. Peter’s father was likely Philip Dyck (1733-1801), who came to Russia in 1788 and settled at Neuenburg (Wirtschaft 14, 1801). The family of Ältester Gerhard Dyck was promi- nent in the Old Colony. Son Isaak, as already men- tioned, served as Ältester of the Old Colony Gemeinde. Isaak’s brother Peter Dyck (1837-1907), served as Oberschulze of the Chortitza Colony from 1890 to 1893. Isaak Dyck (1847-1929), Rosenthal, Old Colony, Ältester Gerhard Dyck (1809-87), Rosenthal, Gerhard’s sister Agatha Dyck (b. 1804) mar- ca. 1896. A younger Isaak Dyck looks confidently Chortitza Colony. He served as Ältester of the ried Gerhard Wiebe (1800-58), and they were the and bravely into the future. He cannot know the Chortitza Gemeinde with 3200 baptised members parents of the well-known Ältester Gerhard Wiebe horrible events that are to befall him and his be- in 1888, the largest in Russia. His sister Agatha loved Flemish Gemeinde. Isaak Dyck was elected (1827-1900), the Moses of the Bergthal Colony, (b. 1804) married Gerhard Wiebe and they were leading them to North America in 1874-76. Ältester of the Flemish Mennoniten Gemeinde in the parents of Gerhard Wiebe (1827-1900), spiri- Chortitza in 1896. By 1910 the Flemish Gemeinde Gerhard’s br other Heinrich Wiebe (1839-97), later tual leader and Moses of the Bergthaler people of Edenburg, West Reserve, Manitoba (1881 cen- had grown to 3600 members and 8000 souls. who immigrated to Manitoba in 1874. Photo from Photo courtesy of Gerhard Lohrenz, Damit es nicht sus), served as minister and delegate to America for Quiring and Bartel, Als ihre Zeit erfüllt war (Saska- the Bergthal Colony in 1873. Later Heinrich Wiebe Vergessen Werde (Winnipeg, 1974), page 138/ toon 1962), page 33/Diese Steine, page 71. Diese Steine, page 79. was one of the founders of the Sommerfeld Gemeinde and was listed as Family No. 1 in the pletely new branch of Mennonite activity in Russia. It was a difficult choice as to whether or not he Sommerfelder Gemeindebuch. He remained at this responsible post for six years. should join the emigration to Canada. The ill health Another sister Helena Dyck (1807-59), mar- In 1888--after a 15-year absence--Isaak Dyck of his wife and the love for his Gemeinde per- ried Jakob Friesen (1801-86), whose son Heinrich returned to his home village of Rosenthal. After the suaded him to remain and end his life in the setting Friesen (1842-1921), Hochfeld, Manitoba, served death of Ältester Heinrich Epp, he was elected as where he had worked for so long. An overwhelm- as a minister of the Chortitzer Gemeinde in the East Ältester in 1896. He served as a minister for 53 ing homesickness filled his soul during his last Reserve. years and as Ältester for 26. years. He wished to join Him whom he had served Gerhard Dyck was married to Maria Dyck For three years, Isaak Dyck was president of faithfully for many years. His longing was fulfilled (1812-69), daughter of Johann Dyck (b. 1791), the Committee which maintained and supervised on August 24, 1929, and he was buried on August Nieder-Chortitza. the Forestry Camps. He was president of the board 27. Courtesy of Henry Schapansky, “The Bergthaler of the Chortitza Zentralschule and Mädchenschule. His lif e’s partner followed him into eternity, a Dycks/Duecks”, in Pres., page 84. He was repeatedly elected to the deputations sent to year and seven months later. Margaretha was over St. Petersburg to make representation to the Czarist 81 years old. She, too, had a great yearning for her Biography. Government on various matters. His intuitive sense heavenly home. Isaak Dyck was born December 9, 1847. He and his clear, sound judgement usually assured him Biography of Ältester Isaak Dyck compiled attended the village school and the Zentralschule good results. from Aron A. Toews, Mennonite Martyrs: People (secondary school) in Chortitza, where he took the During the War 1914-1918, the Revolution and Who Suffered for Their Faith 1920-1940 pedagogy program. He attended the Chortitza Civil War, those serving in public office and having (Winnipeg, 1990), pages 70-72; Isaak Reimer, Zentralschule under Heinrich Epp, later his prede- influence over decisions had to suffer especially. “Einlage - Kitschkas, Alt-Kolonie, Rußland,” (un- cessor as Ältester. After completing the State ex- Ältester Isaak Dyck was also perceived in this way. published manuscript, n.d.), pages 158-160; and ams, he became a teacher. During the worst confusion, he was forced to flee Cornelius Krahn, “Dyck, Isaak,” Men. Encyclope- June 28, 1870 Isaak Dyck married Margaretha and to remain hidden for some six months. We can dia, Vol. I., pages 114-115.

Preservings No. 21, December, 2002 - 7 Golden Anniversary, 1889. upon you. We hope and pray that God, who so out complaint. And you have always done it in On April 21, 1889, the Chortitza commu- graciously loves and gives, will continue to the conviction: not that I do it, but I do it gladly nity celebrated the 25th anniversary of its shower His blessing upon you and strengthen and without remuneration; in a word, I do it Ältester Heinrich Epp (1827-96). The event you for your future ministry. because of Christ. Therein lies the glory of was reported in the Mennonitische Blätter in “I do not deem it my duty to describe the Christ’s priestly ministry. We wish to thank 1889. The participants met at the Chortitza fac- past 25 years and all that they entail with re- you that you did not tire in your enthusiasm, to tory school, owned by “Lepp and Wallmann”, gard to your many-faceted activities, that is, go, to teach, to preach, to exhort, and to bap- from where they went to Heinrich Epp’s home. the great worth of the many services you have tize in the name of Christ. In a word, we thank The Grotte Schtoave (large room or parlour) rendered in Christ’s stead, in greater detail. you that, in a loving and faithful manner, you had been reserved for the singers. After 50 The evaluation of services rendered with re- always had the eternal welfare of your flock at men had sung the “Angel’s Chorus” by Joseph gard to this holy area is God’s domain. He will heart, over which the Heavenly Father placed Haydn, minister Isaak Dyck (later Ältester) reward a thousandfold what you have done for you as guardian, and made their care your first greeted Epp with a stirring and heart-warming us, be it for the poor, the suffering brethren, or concern. message. This address was reproduced by his- in the area of the Gospel of peace. To be in “Highly regarded Ältester, celebrant, friend, torian Peter M. Friesen, with the permission God’s hand is reward enough for our deeds of and brother in Christ! You shall be assured of of Ältester Isaak Dyck. love. Walking along life’s journey with one the most devoted `thank you’ from the congre- Without a doubt the leader of a large another in a saving, loving and forgiving way, gation – from us all – till that time fast ap- Gemeinde like Isaak Dyck had to be literate caring for one another in a brotherly manner, proaching, when no earthly profession or broth- and articulate in order to carry out his duties. will bear witness to the fact that we serve God. erly love will any longer be practised, up to the This document provides a sample of the writ- However, I do not wish to speak any further grave and beyond the grave, up to the blessed ing of Ohm Isaak: concerning these matters here. world, created by God, where we shall see and “Honourable Ältester! Highly regarded cel- “The matter that really touches our heart find one another again and be reunited – in the ebrant! Twenty-five years have passed since and burns upon our lips today, are the emo- land of the eternally living. by the will of God, you were called to the tions and expressions of gratitude toward God “When that time with its life will have be- ministry of the Gemeinde. That is grace, God’s and toward you. Today we wish to thank you gun (to which God in Christ help us all!) we immense grace. I stand before you as one com- for all your care and concern, your work and will sing with you, and you with us, the glori- missioned by this group, but also driven by faithfulness, which you, worthy celebrant, have ous and heavenly song of praise sung by thou- my own heart’s desire, to congratulate you upon taken upon yourself in the course of these 25 sands and millions of saved souls to God and so much grace and to pray for God’s blessing years and carried as the `Lord’s burden’ with- the Lamb.”

Ältester Isaak Dyck and family in happier times, 1908. According to grandson Paul Klassen, the photograph was taken under the “Krushtje Baum” (native pear tree) in the yard of the family home in Rosenthal. Standing from left - top row: Heinrich A. Dyck, Helena Dyck, Gerhard H. Dyck, Peter I. Dyck, Franz F. Epp, Peter H. Dyck, and Greta Dyck. Seat: Anna (Mrs. Johann Klassen) at about age 15, Maria Heinrichs (Gerhard’s wife), Margareta Hamm Dyck, Agatha Dyck Epp, Maria (wife of Peter Dyck), and Isaak Dyck. Identification courtesy of grandson Paul Klassen, Bluffton, Ohio. Photo courtesy of Quiring and Bartel, In the Fullness of Time (Kitchener, Ont., 1974), page 39.

8 - Preservings No. 21, December, 2002 “Thereupon the male choir sang the dedica- even if a minister was the chairman. deceased....It took a long time for the many tory song to the tune of: `How will it be, when Peter Dyck, son of the former Ältester and people, all of whom wanted to look once more finally,’ which was followed by congratula- brother to Ohm Isaak, through his influence as into the loving face of their Ältester, to file by tions extended by Minister Johann Epp. Tak- Oberschulze did much good for the secondary the coffin. Among the mourners were Rus- ing the group’s expression of joy and thanks- school and was a warm friend of the school. sians, Jews, and especially many non-Menno- giving as his point of departure, he drew atten- From P. M. Friesen, Brotherhood, pages 624- nite factory workers.” tion to the grace through which the celebrant 5. “After Isaak Dyck (the present Ältester) had as well as the congregation had been granted According to grandson George Dyck, given expression to all the emotions of the con- the good fortune to celebrate this day. He Newton, Kansas, the home of Oberschulze gregation in deeply sorrowful and moving thanked the Ältester for his sacrificial love and Peter Dyck located next to the Mädchen Schule words, Ältester Peter Klassen (of the closed with the verse of Scripture: “The Lord in Chortitza was still standing as of several Kronsweide Gemeinde) preached the funeral has done great things for us; of this we are years ago. Email to author, December 20, 2001. message.” glad.’ Whereupon the male choir intoned: `Je- From Peter M. Friesen, Brotherhood, page hovah, Your Name!’” Coronation, 1894. 808. From Peter M. Friesen, The Mennonite Isaak Dyck was sent to St. Petersburg to Isaak Dyck was elected as Ältester of the Brotherhood in Russia (1789-1910) (Fresno, represent the churches several times: to bring Flemish Gemeinde at Chortitza in 1896. He 1978), pages 932-933. greetings to the royal couple (Czar Nikolaj II), was ordained by the Frisian Ältester Peter already representing the sickly Ältester Klassen of the Kronsweide Gemeinde who had School Board, 1894. Heinrich Epp, under whom he functioned as been ordained by Isaak’s father, Ältester Isaak’s father, Ältester Gerhard Dyck served special “helper” for a number of years. From Gerhard Dyck. In 1907, Ältester Isaak Dyck as the first chair of the Chortitza school board Peter M. Friesen, Brotherhood, page 944. was the one chosen to ordain Johann Klassen, when it was formed in 1869. Ältester Isaak son of Peter, the new Ältester of the Dyck was the fourth chair of the school board, Ältester Elections, 1896. Kronsweide Gemeinde. from the beginning of the 1890s, serving for Ältester Heinrich Epp had already talked 12 years. In 1910 the members of the school about electing another Ältester: “However, on Early Ministry. board were Peter Abram Koop, Jakob Dahl, January 4, 1896, at a general brotherhood meet- Rev. Isaak Dyck enjoyed renown through- Johann Johann Thiessen, Ekaterinoslav, Peter ing, he named an approximate date for the elec- out Chortitza and Rosenthal as one of the most Johann Thiessen, teacher and minister David tion of a new Ältester....April 25.” robust citizens, working to a point beyond his Rempel and Ältester Isaak Dyck, representing Unfortunately, Ältester Heinrich Epp died 80th birthday. He was a tall sturdy individual the clergy. The church Ältester was always the on April 11. “Minister Johann Epp held a short who could frequently be observed walking representative of the clergy on the school board valedictory address in the home of the along the village streets and who often would

Ältester Isaak Dyck, front and centre at an important All-Mennonite leaders meeting. His placement in the group, symbolizes the respect and moral authority Ohm Isaak held within the Russian Mennonite community at large. This conference likely took place between 1908 and 1913, possibly in Gnadenfeld, Molotschna, regarding the Alternative Service issue. Front row, sixth from the left is Ältester Isaak Dyck (Chortitza), and to his left are Heinrich Dirks (Gnadenfeld), Heinrich Unruh (Halbstadt), Rev. Johann F. Kroeker, and at the far right, Ältester Johann Klassen (Kronsweide). In the second row, just to the right of Ältester Isaak Dyck, is Heinrich J. Braun. Then directly behind and a little to the right of Heinrich Unruh is Rev. Andreas Vogt, Schönwiese. According to Margaret Kroeker, the man standing a little to the left and behind the man in the front row who is third from the left, is Ältester Peter Neufeld, see Men. Historian, XXVII, No. 3, Sept. 2001, page 9 and No. 1, Mar./01, page 11. Photo courtesy of Alf Redekopp, Mennonite Heritage Centre. Does anyone know any more about this photo? Please call the editor or Alf Redekopp, Mennonite Heritage Centre, 600 Shaftesbury Blvd., Winnipeg, Manitoba, R3P 3P4 (204-888-6781).

Preservings No. 21, December, 2002 - 9 visit the homes of the parishioners. Many if Gemeinde, to which also the Osterwick church stimulant. The arms of God, the Almighty, were not most looked forward to his unannounced district belonged. Those Osterwickers who spread over the landscape laden with heavy calls. His much acclaimed strong constitution emigrated prior to the end of the 1920s and harvest treasure, manifested in the lush Dnieper led him to display rather unreasonable feats many of those coming after the Second World hills and deep valleys of roses. Blessings sur- even in winter. Cutting a hole in the ice of the War, will still clearly hold him in their memo- rounded us. Dnieper River, he would take a dip just to sat- ries.” The elderly folks had retired into their cool isfy a habit. “Ältester Isaak Dyck conducted all official rooms and were indulging in afternoon naps. He was an extraordinary active worker at- functions, especially baptisms and commun- The younger set had taken to the valleys sur- tending many meetings; frequently represent- ion services, in a very ceremonious manner. rounding the village or were rambling through ing the Chortitza church in Ekaternoslav and When he entered the worship house in the meadows on short excursions. even in Moscow during World War I. Osterwick, although already with greyed hair Only two lads were seen standing near the Before he became a minister in Chortitza he but still in upright manly deportment, it be- fence along the street that led to an affluent had been a school teacher in Michelsburg for came so quiet that one could have heard a needle farmer’s property. Jakob, the older boy, three years and a chaplain for young men at the drop. When he paused in the middle of the mounted the upper beam of the picket fence at “Anadoler Forstei Camp.” worship house and extended to the Gemeinde the spot where the pickets were missing. There Ältester Isaak Dyck conducted services in the greeting of peace, one clearly felt the pres- he swung upside-down like a living figure four; the Chortitza church regularly every Sunday. ence of God.” back and forth he went. The yearning eyes It was a solemn moment when he entered from From J. J. Neudorf, et. al., Osterwick 1822- focused repeatedly on the pear tree in the gar- the ministerial room (Ohm’s Stube) and 1943 (Clearbrook, B.C., n.d.), page 74. den and it wasn’t difficult to surmise that the stopped for a moment saying: “Friede sei mit boy’s behaviour was part of a careful plan. Euch” (Peace be with you). Taken From Life. Suspense built while they waited for the gust Although this was a routine, it nevertheless It was Sunday and the wide main street of of wind that would surely arrive to dislodge held special significance for many. Rosenthal lay deserted in the summer heat. A the fruit. The early noon hour presented the From N. J. Kroeker, First Mennonite Vil- festive mood had spread throughout the coun- optimal time for the realization of their plans. lages in Russia 1789-1943 Khortitza - Rosental tryside and tranquillity had descended on the “Fritz, kick enmoal auf wea kemt,” the sus- (Vancouver, 1981), page 55. homes and gardens. The warm air created a pended figure commanded. (See if someone is shimmering effect against the backdrop of the coming). Osterwick. distant woods; the “The baptismal services in Osterwick were warm fragrant smell of held on the third holiday of Pentecost. The the soil from the wide Ältester conducted and performed the bap- unending steppes tisms. From 1896 to 1922, Isaak Dyck, drifted down into the Rosenthal, was the Ältester of the Chortitza village like a vitalizing

Ca. 1910, l. -r.: Jakob A. Koop, industrialist, missionary J. Thiessen, and Partial map of Rosenthal, Chortitza Colony, circa 1929, as recalled by Ältester Isaak Dyck. Isaak Dyck’s son Heinrich was married for the first time Arthur Kroeger, Winnipeg, Manitoba. The plan shows Ältester Isaak Dyck’s to Koop’s daughter. Jakob Koop was the son of Abram Koop (1838-1920), home and surrounding area where many of the events in this article took founder of the mammoth “A. J. Koop” industrial works in Schönwiese (see place. The map is based on one drawn by Peter Kroeger and published in a Diese Steine, page 202). Photo courtesy of Quiring and Bartel, In the Full- number of books, including Dietrich Neufeld, A Russian Dance of Death: ness of Time, page 39. Revolution and Civil War in the Ukraine (Winnipeg, 1977), page 8.

10 - Preservings No. 21, December, 2002 Fritz scanned the neighbourhood including 629. “Ohm Isaak was a great lover of catfish soup. the curved street which partially obscured his The result of the consultation was a resolu- As soon as the Dnjepr was free of ice, he an- view. Seeing no one, he replied self-assuredly: tion passed by the Molotschna Gemeinden (not nounced his forthcoming visit at the home of my “Es kena to sen,” (Can’t see anyone). apparently by the Old Colony Gemeinde) “...that in-laws with a letter and casual visit, for my Both continued as before, one hanging and we abstain from any active propaganda among mother-in-law cooked the best catfish soup. Ohm the other leaning against the fence. members of other Christian denominations, Isaak was also a close friend of my father-in-law. “Ohm Isaak!” Jakob suddenly exclaimed as whether this is understood as imposing our dis- “The sandy Rosenthaler path, the long hill at he observed Rev. Isaak Dyck, the church Ältester, tinctive teachings on others (in order to lure such the Zarskaja Pristanj and the fresh summer air approaching around the bend. into our fellowship), or as agitating by extolling had contributed to Ohm Isaak’s good appetite. On a moment’s notice both boys dropped into our teaching at the expense of other Christian After the coffee, he again walked the old familiar the grass, pushing their back into the fence cor- teachings, coupled with a defamation of the lat- way, back to Rosenthal. ner with feet stretched toward the well-worn path. ter.” From P. M. Friesen, Brotherhood, page 629. “Although the discussion with Ohm Isaak Although they sat very still and attempted to strike “....David Epp [was] elected to represent the also had different topics, he always knew how to a nonchalant post an attentive observer could detect ailing Ältester Isaak Dyck by ...[the Mennonite direct it back to the religious theme.” the guilty look of a chastised tom-cat in their blue Bundesconferenz], and then after Dyck’s final Extract from a report by Johann D. Rempel in eyes. withdrawal, [David Epp was] appointed by the Der Bote, Nr. 17, May 1960/Diese Steine, page When the Ältester arrived abreast of their Conference in Schönsee, October 26-28, 1910, 79. position he calmly reached for their feet and pulled as deputy with Goerz and Braun....” first one and then the other off the path. With a mischievous look in his eye and no hint of dis- Emigration, 1909. trust he continued his descent in a majestic gait. The Russo-Japanese War (1904-5) and the Half seated, supported by the propped elbows, subsequent revolution which shook up the em- the ruffled-haired boys stared in dumbfounded pire, turned the thoughts of some Mennonite lead- silence in the direction of the departed minister. ers in favour of a mass emigration. Historian Finally the uncomfortable silence was broken. Frank H. Epp provides the following account of “Waut...waut...waut menst du, Jash, kemmt a conversation with Ältester Isaak Dyck: Ohm Isaak em Himmil?” (What do you think “In 1909 Elder Isaak Dyck, for instance, con- Jakob, will the reverend make it to heaven?) the fided in Gerhard Ens, a former Russian Menno- bewildered smaller boy asked. nite, then a Canadian citizen of Rosthern, “Ek...ylev yoa!” (Yes I think so) the other Saskatchewan, and back for a visit, that he was answered with his face still turned in the direc- in full agreement with the desirability of a gen- tion in which the Ältester had disappeared. eral Mennonite exodus. The strength of popular For a short time they lingered, then got up opinion, however, made it undesirable for him as and walked slowly across the street. “Ohm Isaak” a church elder to say so publicly,” Der Bote, X, had communicated a practical lesson in a harm- Nov. 8, 1933. less but effective way. From N. J. Kroeker, First From Frank H. Epp, Mennonite Exodus Mennonite Villages, pages 56-57. (Altona, 1976), page 3.

Forstei Affairs, 1903. Nature Lover. In 1903 Ältester Isaak Dyck and Johann “Isaak Dyck, minister and Ältester of the Czar Nikolaus II (1868-1918), was crowned as Thiessen were delegated by the Mennonite Chortitza Mennonitengemeinde, was an espe- Russian Emperor in 1894. Isaak Dyck attended Gemeinden to seek clarification as to the obliga- cially gifted and beloved man. He served for many the coronation as Vice-Ältester of the large tions of those who had withdrawn from one or years until his senior days all the Chortitza Gemeinde and representing the Menno- another Mennonite congregation but who accord- Mennonitengemeinden in the then existing nite community in the Empire. These were happier days of church growth and spiritual development. ing to their confession of faith still belonged to Chortitza Volost. Ohm Isaak was known as a Through the leading of the Holy Spirit and the the Mennonite fellowship and entitled to the privi- good swimmer; he was the first one to bathe [in wise leadership of leaders such as Isaak Dyck and leges thereof, to pay their tax contribution for the the Dnjepr] in spring and the last one in fall. In his father Gerhard Dyck, Separatist-Pietist preda- operation of the Forstei. addition, he also served Gemeinden which lay tors gained little foothold in the Old Colony, which The answer from the Minister of Agriculture far distant from Chortitza: Orenburg, Arkadak continued as the heart of Gospel-centric faith and and Crown Lands No. 18178, dated October 30, and others. culture in Imperial Russia. Photo courtesy of Diese 1903, was that such individuals were legally ob- “Ohm Isaak always came on foot from Steine, page 39. ligated to pay these levies. From P. M. Friesen, Rosenthal: along the deep Rosenthal sandwalk Brotherhood, page 624-5. up to Zarskaja Pristanj (harbour), then along the stony banks of the Dnjepr. From these banks one Bundesconferenz, 1907-1910. could view the interesting sights along the course In 1907, Ältester Isaak Dyck, together with of the Dnjepr: the Island of Chortitza and the Abram Goertz, was elected to represent the Men- quiet village of the same name; the Schwineskopf; nonites of Russia in matters of faith. From P. M. Rosenthal; Alexanderbad; part of Alexandrowsk, Friesen, Brotherhood, page 944. the Wolfsrachen; and the magnificent stone cliffs “A legislative project of the Minister of the of both river banks. A nature lover had no choice Interior concerning those of another faith was but to halt here for a moment from one’s walk brought to the attention of the authorized breth- and to feast one’s eyes upon these delights. ren, Ältester Isaak Dyck and Ältester Abram “Perhaps Ohm Isaak purposely chose this Goertz, by the member of the third Imperial Duma, route in order to avoid the tumult and everyday Mr. Bergmann. This resulted in a trip of these distractions. For in our life, we certainly need men to St. Petersburg, and later to a consultation such times when we are alone with our God. of all church-administrative councils of the Here along the green banks of the Dnjepr River, Molotschna...in Alexanderwohl on February 7, he may have sometimes stood at the roadside 1908.” From P. M. Friesen, Brotherhood, pa ge allowing the ship-clouds to sail over him.

Preservings No. 21, December, 2002 - 11 Storm Clouds, 1914. Extract from John P. Nickel, editor, Hope only 1,300,000 rubles had been raised. Seven “1914. The First World War had broken out. Springs Eternal: A Legacy of Service and Love hundred thousand more rubles is required, I had come back from Siberia for the summer in Russia During Difficult Times (Box 1674, or...... ? holidays. On August 10 a brotherhood meeting Battleford, Sask., S0M 0E0), pages 179-180. “This fearful question was on everybody’s was held in the venerable and aged Chortitza mind. However (all money questions aside), worship house. Brethren from the entire Old Ransom, 1918. through the grace of God we were eventually Colony were in attendance. The building was Another entry by Rev. Johann J. Nickel for able to get our Ältester released....” filled to the last place. An opening song was February 22, reports of the imprisonment of “The villages of Chortitza, Rosenthal and sung. Ältester Isaak Dyck as an act of terrorism against Einlage had been especially terrorized. People “Ohm Isaak called the meeting to order. He the Mennonite people, presumably to show that were simply robbed blind of everything: gro- spoke of the love for our neighbour. Then he even their esteemed and beloved Ältester was ceries, clothing and even the beds they slept on. prayed, slowly and earnestly; it came from the not above and beyond their tyranny.” The widow of the wealthy Franz Dyck had been depth of his troubled heart. “We were greatly alarmed to hear about the left with only a bed and the clothes she was “We listeners were also deeply moved. For ransom of two million rubles for the release of wearing. (The recently released) Ältester Isaak we certainly knew what was taking place. With our honoured and beloved Ältester, the Rev. Dyck was robbed of all his clothes.” his short meditation, Ohm Isaak wanted to in- Isaak Dyck, who had been arrested and detained. Extract from John P. Nickel, ed., Hope spire us, to find a quiet answer to the scripture Of him the ruffians had said, `Since he is the Springs Eternal, pages 191. which had been read. In his demeanour all of us God of the Chortitza people, we will take him. On August 21, Rev. Johann P. Nickel vis- saw what was coming--the world uproar. Our ited the Chortitza Colony and recorded that thoughts gained substance and bearing....After “....he took supper with Elder Isaak Dyck.” this brotherhood meeting, I never saw Ohm Extract from John P. Nickel, ed., Hope Isaak again.” Springs Eternal, pages 237. Extract from a report by Johann D. Rempel March 1: “The Chortitza residents still had in Der Bote, Nr. 17, May 1960/Diese Steine, not come up with the two million ruble contri- page 79. bution. The Alexandrovsk government de- manded cash, not chegues. However, it refused War, 1914. to return the cheques now in its possession. “With the onset of World War One, oppres- This really created a hardship for us all as the sion of the German speaking Mennonites in- Chortitza folks had given 190,000 rubles the creased. Many difficult situations and serious day before yesterday. This money they tossed problems were encountered and had to be dealt back to us with the arrogant demand that we by the leadership. Teacher and later Volost Sec- pay the whole amount at once, and not bother retary, Gerhard P. Schroeder, recalled one such them with petty payments. The six hostages, situation: including 60 year-old Kornelius Hildebrand are “A most glaring example of outrageous offi- languishing in prison. The Schönwieser folks cial arbitrariness, because it reached into the have been bringing food to them twice daily, highest offices of the Ekaterinoslav guberniia, but from now on, only bread and water will be was the case of three important Mennonite lead- allowed. They are treated as common criminals.” ers, namely, the head of the Old Colony church, Extract from John P. Nickel, ed., Hope Ältester Isaak Dyck, the president of the Volost Springs Eternal, pages 195-6. (district) council, Franz Paetkau, and the secre- tary of this council, Jakob Klassen. The accusa- Escape, 1919. tion against them was that at a large congrega- Isaak Dyck’s daughter, Mrs. Peter Klassen tional meeting in the Chortitza church they al- of Hanley, Saskatchewan related the following legedly had voiced pro-German sentiments, Wood cut by Dietrich Neufeld. From 1917 and incident from the life of her dear father during when in actuality the meeting was called for the onwards, black death was the fearsome reality of those troubled times. purpose of raising money for the Russian Red the Mennonites in the Ukraine; the grim reaper This episode occurred in 1919, when the Cross. overshadowed all facets of life, whether by war Makhnov bandits occupied our villages. “Only by the intervention of other promi- (the shifting front passed through Chortitza- A derelict German lad went to Makhnov and nent Mennonite leaders, who had influence in Rosenthal numerous times), anarchists or typhus. said to him: “Do you know why the White Army various high places, were the three men released From the cover of A Russian Dance of Death: Revo- is so powerful against you? The Ältester Isaak from prison, and then only after the Chortitza lution and Civil War in the Ukraine (Winnipeg, Dyck is praying for them.” Volost had paid a fine of 3,000 rubles. 1977), 142 pages. This was oil poured on the fire. Armed men From Gerhard P. Schroeder, Miracles of were immediately sent out to find this man Grace and Judgement (Lodi, Ca., 1974), page If you really like him, then you must put up the Ältester Is. Dyck and to bring him to the bandit 19. money to release him.’ leader in the camp. However, they did not per- “One farmer said, `I do not wish to have the sonally know Ältester Is. Dyck and the people 1918. death of our Ältester on my conscience, so I who were questioned did not give father away. An example of the multi-faceted duties of will hand over everything I own.’ Many were of Warned by good friends, he went to his brother- Ältester Isaak Dyck is found in the diaries of the same mind, so they gave all they had. Be- in-law in a neighbouring village. Rev. Johann J. Nickel (1859-1920), Rosenhof, sides that, a lot of childrens’ money boxes were It was not long before the Makhnov riders Schönfeld-Brazol. emptied, women gave money saved to buy eggs, were also frantically looking around in this vil- In his journal entry for January 22 he refers butter, and other foods, etc., and the money was lage, searching for Ält. Is. Dyck. It so hap- to the funeral of a Mrs. Abraham Dyck in the turned over to the Committee. Large and small pened that he was standing on the yard observ- village of Skelevataia, where Ältester “...Isaak sums were donated; the poor gave a few rubles ing all this turmoil exactly at the moment when Dyck gave a touching message of comfort to at a time, sometimes even kopeks (pennies). a wagon filled with bandits came racing into the the family, for whom he held great affection, Even Jews, as well as Russian factory workers yard. having boarded at the Dyck home for many came forth with cash, cheques, valuable docu- “That must be him, yes that’s him,” they years.” ments, and the like. Yet on Thursday morning shouted.

12 - Preservings No. 21, December, 2002 Father quickly went behind the barn when a repeatedly been in danger, and at this time he ence at an earlier place in this story. I played if ruffian came running up to him from the other and the wife and daughter were hiding in the for them several times, much to their delight side. home of the local high school’s art teacher, Henry and pleasure. Perhaps the Lord used even this “Where are you man, where have you gone?” J. Dyck. The latter’s residence was located over to quiet them down and make them forget about he screamed. a rather steep hill behind the Ältester’s orchard. the elder across the street Ältester Isaak Dyck was completely as- A low fence with a gate separated the two resi- Next morning I went to see an uncle of mine. tounded and was about to ask, “Are you look- dences. Mr. John Klassen, where lived a cousin of mine ing for me?” The Makhnovtsy who insisted upon my who was married to Elder Dyck’s daughter, He distinctly heard a voice call out to him, accompanying them to the minister’s home Helen. I appraised her of my experiences the “Say nothing. I have blinded his eyes.” claimed that they knew the preacher had joined preceding day of the great danger her father and Father observed him very closely and later the counter-revolutionary armies in order to bless family faced, and that she had better tell them of related that the eyes of the bandit were rolling and to pray for their victory over the partisans. the urgency to find a safer hiding place. May I about crazily, like those of a wild animal, but That, however, would be in vain, for they were interject here that Reverend Dyck, during these that he had truly not seen him. This made father bound to find him and kill him. terrible months and earlier in the year, had many so confidant that he turned around and walked There was nothing for me to do but to accom- narrow and, what seemed to me, miraculous into the home, in spite of the bandits in the house. pany them. When we got to the front door and escapes from the hands of the marauders. found it locked, I was told to call to the people From Gerhard P. Schroeder, Miracles of inside, telling them to open the door at once. Grace and Judgement (Lodi, Ca., 1974), pages I called several times, though I knew that the 102-103. house was deserted. Thereupon the bandits in- sisted that we try the back door. This too was On the Run, 1919. locked. However, one of the bandits noticed Heinrich Neufeld (1886-1958), a teacher at that the window to one of the rooms was open. the Teachers’ Seminary in Chortitza, was stay- I was ordered to approach it and to call inside. ing at the home of his colleague Henry J. Dyck, When this produced no results I was told to who lived up the hill, behind the housebarn resi- crawl through the window into the house and to dence of Ältester Isaak Dyck in Rosenthal. In open the back door from the inside. This I did, 1921 Heinrich Neufeld recorded the following whereupon they came in and commenced sys- journal account of the elder’s escape from the tematically to search the place, to no avail. There cultches of the Makhnovsy: was nobody inside. “October 7, 1919. Last night the men bil- They followed me outside, and just as we leted with us departed for the front. The battle line has been established along the Dnieper. Even this otherwise disorderly crowd shows a cer- tain ability to organize for battle. We hear the Isaak Dyck (1847-1929), Rosenthal, Old Colony, wild crackling of gunfire. Our sector in being ca. 1920. Older and showing the years of carry- shelled from the city of Alexandrovsk on the ing the relentless burden of leadership during the other side of the river. But that dosn’t frighten most difficult times imaginable. His beloved Chortitza Flemish Gemeinde had 3570 members us even though a shell did explode close to our in 1910. He died in 1929, an unsung hero of the house with a deafening crash. The splinters are faith. Photo courtesy of N. J. Kroeker, First Men- lying in front of our house door. We breath easier nonite Villages, page 59. because we believe the battle line may be shift- ing away from us. The brother-in-law and his sons stood at his “The Ältester of the Gemeinde has been side to help him. In such a miraculous manner forced to leave his home. He was unable to save Ältester Isaak Dyck was saved from the hands anything and was forced to hide. For a couple of the bandits. of nights I hid him in my room. He is hard of “Escape, 1919,” Isaak Reimer, “Einlage - hearing and asked me to wake him should he Kitschkas,” page 159(i)/Aron A. Toews, Aron fall asleep. This old man, who in his time has A. Toews, Mennonitische Märtyrer der jüngsten been a true spiritual servant, is now forced to Vergangenheit und der Gegenwart, Band 1, Der Margaretha, Mrs. Isaak Dyck, nee Hamm. She sleep in my bed like a fugitive, bereft of home Große Leidensweg (Clearbrook, 1954), pages was the daughter of Gerhard Hamm and Agatha and comfort. He dosn’t even realize how in- 380-382/Aron A. Toews, Mennonite Martyrs: Braun. Photo courtesy of N. J. Kroeker, First Men- tense the search for him is. We try to spare him. nonite Villages, page 59. People Who Suffered for Their Faith 1920-1940 But tonight he has to go; we have to persuade (Winnipeg, 1990), pages 70-72. It appears that emerged from the house several men took note him to leave. Outside it is dark, cold and filthy. the account given in the latter two sources may of a path and a series of steps leading up the hill He is being forced to abandon his congrega- be based on the Isaak Reimer account. into the orchard and thence through a gate to the tion, and, like a thief in the night, steal away ______residence of the art teacher. They demanded, over hill and dale, but he can’t do us or himself “Where does this path lead?” My instant re- any good by staying because his life will cer- The same incident was also recalled by sponse, and I am sure the Lord gave it to me, tainly not be spared. I just hope he can get away teacher and Volost Secretary Gerhard P. was, “It leads only into the orchard, without being seen.” Schroeder who lived in the home across the The bandits seemed to be satisfied with my October 8: The Ältester left last night. He had to street from Ältester Isaak Dyck in Rosenthal: answer and followed me back to my home. They escape through the window as our house was Thus one night I was ordered to accompany entered the house, and then they noticed the filling up with looters again. The old man went a group of these men to the neighbour of ours piano they demanded to know if I could play out into the dark night, wallowing through the across the street. There lived the Ältester of our the instrument. When I answered in the affir- thick, almost knee-deep mud that has resulted Gemeinde, Isaak G. Dyck, the best known and mative, I was asked to play something for them. from the autumn rains.” most influential clergyman in the Old Colony. This I did, and somewhat later they wanted to From Dietrich Neufeld, A Russian Dance of He, his wife, and one unmarried daughter lived know whether I knew their favourite song Death: Revolution and Civil War in the Ukraine in this house at the time. The Ältester’s life had Yablochko, a song to which I have made refer- (Winnipeg, 1977), pages 29-30.

Preservings No. 21, December, 2002 - 13 Home Invasion. Under the heading, “S. Pravda in Rosenthal” Gerhard P. Schroeder relates another incident where the Isaak Dyck home was in the process of being requisitioned for use by the Makhnovtsy anarchists. “One morning during these bleak and de- spairing autumn days, I happened to be stand- ing in front of a window of our home facing the main street of Rosenthal. Preoccupied with thoughts about problems at the office and the incessant danger facing all of our people throughout the Chortitza Volost, I was sort of aimlessly staring at what was going on across the street from us in the yard of the Mennonite Ältester Isaak Dyck. “I knew that he and his wife and the one daughter living with them had left their home to seek safety elsewhere, and that to the best of my knowledge the place was empty. And yet as I was standing there deeply troubled about our present helpless situation, I suddenly realized that a group of Makhnovtsy were obviously in the process of moving into the residence across the street. “As I followed their activity more closely I began to see a number of familiar faces, those Daughters of Ältester Isaak Dyck and Margaretha Hamm Dyck. In front, Anna, Mrs. Johann P. Klassen of friends, or should I rather say, acquaintan- (left) and Agatha Dyck Epp. Rear: l.-r.: Lena, Maria and Greta Dyck Klassen. Lena (Helena) was ces, from my Schönfeld days during the pre- married to a Peter Dyck but died after four months of marriage. Greta was married to Peter Klassen, ceding winter and spring months. Among them brother to Johann P. Klassen, later of Bluffton, Ohio. Photo identification by grandchildren Marga were Bat’ko Pravda, Naumenko, and a num- Sturzenegger, North Vancouver, B. C., and Paul Klassen, Bluffton, Ohio. Photo courtesy of N. J. ber of others from the village of Liubimovka. I Kroeker, First Mennonite Villages, page 59. decided to go over and meet them and in some their room. a celebration in the Mennonite worship house-- sort of way to welcome them by pointing out A. K. then stood at the door and asked, the birthday of Prediger Isaak Dyck.” where my family and I lived. The reader may “Uncle Dyck, will you give me a piece of bread?” “Friday, December 22nd there was a big cel- recall that I had had an extensive acquaintance- “Is that you, Abram?” ebration in the Chortitza Mennonite worship ship with this particular ba’ko and some of his “Yes,”” he answered. house, this being the birthday of their dearly henchmen, a relationship which on some cru- “And you are coming to me for a piece of beloved Ältester, Isaak G. Dyck, who was our cial occasions had rebounded to the advantage bread?” neighbour across the street and a dearly beloved of my family, friends, and other acquaintan- “Yes, who else would give it to me?” he man. This may seem to be a matter of little sig- ces. replied. nificance, but those who have gone through per- “And so I went to the Dyck home to meet Ohm Is. Dyck winked at his daughter and secution in religious matters know what this this motley assortment of comrades. The up- said, “Give him what he wants.” means, just to gather in the church in honour of shot of the meeting was that Pravda and his But the daughter said, how even to this day, a dear servant of God...” staff decided to make their headquarters on my she saw his very sad countenance in the face of From Gerhard P. Schroeder, Miracles of father’s homestead, namely in the building in such shamelessness and heartlessness. Hun- Grace and Judgement, pages 169 and 235. which my parents and my sister Lena lived. The ger hurts and the great deprivation had driven These words are particularly significant com- move meant that they had to give up two rooms the lad to Is. Dyck. And Is. Dyck had not al- ing from Gerhard P. Schroeder who had con- to the self-invited guests. It can scarcely be said lowed himself to become embittered on account verted himself into Separatist-Pietist religious that neither I , or any other member of our ex- of his meanness. He probably thought of the culture whose adherents typically tried every tended family living in the several buildings of words of Jesus, “If your enemy hungers, give means possible to work against those such as the parental homestead, were particularly happy him to eat....” Ältester Isaak Dyck who had remained faithful with this decision of my `friends’.” “Many of our men and women dealt with to the Lord Jesus Christ and endeavoured in From Gerhard P. Schroeder, Miracles of their torturers in this manner during these days their weakness to follow Him. The Editor. Grace and Judgement, pages 118. disarming the beast, so that they could not carry out their evil intentions. And the Lord will cer- Retirement, 1922. Compassion, 1921. tainly not allow such deeds to go unrewarded.” In April, 1922, Ohm Isaak ordained Peter Meanwhile two years had passed. In the As told by daughter Mrs. Peter Klassen, Neufeld to replace him. “This was when Ältester meantime, the daughter, Mrs. Peter Klassen, Hanley, Saskatchewan, 1919, recorded by Isaak Isaak Dyck retired because of age and Neufeld with her husband, had moved in with the par- Reimer, “Einlage - Kitschkas,” page 159(ii)/ was elected to that post.” From N. J. Kroeker, ents Is. Dyck, so that they should not be so Aron A. Toews, Mennonite Martyrs, pages 71- First Mennonite Villages, page 57. alone. It was a winter evening when she and her 72. sister Anna with the children were sitting in the MCC, 1923. “little room” (Kleine Stube) patching. The door Birthday Party, 1922. It is clear that Ohm Isaak retired only from opened quietly and in stepped the unkempt boy Ältester Isaak Dyck was highly revered by the grinding responsibility of lead Ältester and who had caused the wedded couple, Is. Dyck, his parishioners. Gerhard P. Schroeder recorded that he continued to serve his flock. so much grief at that time two years ago. in his diary for December 22, 1922, “Prediger Christian Emmanuel Krehbiel, North New- “Can I speak with Uncle Dyck?” he asked. Peter Johann Penner died a 8 o’clock in the ton, Kansas, was one of the workers sent to He was then brought to the elderly pair in morning. In the afternoon of this day there was Russia to aid the Mennonites during the 1922

14 - Preservings No. 21, December, 2002 famine. He was sent by a newly formed society From Henry H. Winter, A shepherd of the which was to become Mennonite Central Com- oppressed (Wheatley, Ont., 1990), pages 12- Der Bote, March 11, 1925. mittee. His journal entry for Sunday, August 6. 13. Extract from a letter of Ältester Isaak Dyck, 1922, included the following: On February 20, 1924, Ältester Isaak Dyck, Chortitza, to his children: “I had arranged with Jacob Suderman, our Ältester P. Neufeld, Ältester H. Epp, and 31 My last letter may not even have reached clerk, that I go with him to Chortitza to hear the ministers and deacons published a letter in Der you yet, and now I am already writing again. choir sing there and spend the day with Mennonitische Immigranten-Bote, addressed And when I ask myself, why such a rush, it is Sudermans.....I took the Ford truck as we did “to the ministerial brethren in America” on be- nothing more than that I am following the testi- not have far to go. G. G. Hiebert who was sick half of the Chortitzer, Nikolaipoler and mony of my heart--yes, the witness of this poor after vaccination and injection decided to go with Kronsweider Gemeinden, resulting from a bible and sick heart. Before this it beat so wildly, me instead of Slagel. I also had Miss Heinrichs, course, pleading with them not to forsake and stormy and unregulated, and now--for some P. Cornies and others along. forget them, and thanking the “beloved Ältester time--I do not feel its pounding anymore. It is “At the Chortitza church is Rev. I. Dueck, and brother in Christ D. Töws” for all his ef- possible that it will soon stand still for ever. emeritus elder, and Johann Klassen, That would mean, going home! Lehrer, one of the ministers, long To my home! For neither America coat, well dressed. They took me to nor Russia has any meaning for the Predigers Stuebchen [ministers’ those who have gone home. Was it room] where we met the ministers. not Hiller who coined the words, Klassen at once said I must do the “Blessed are those, who are home- preaching today. I wanted him to sick, for they shall come home.” share in the introduction, but he said But now you ask, “From where he had two weddings, one right af- do these sad thoughts originate?” ter the services and at one p.m.” To this I can only answer, “I Courtesy of George Dyck, suffer from shortness of breath. I North Newton, Kansas, grandson have sores in various body parts and of Oberschulze Peter Dyck. self-denying experiences.” Historian Frank H. Epp refers But the sick often assess their to a letter written by Ältester Isaak situation completely falsely. Evi- Dyck in 1923 which “revealed that dently I also belong among those. even there the Board’s reputation Therefore, I will break off here. had sunk to a discouraging low.” Mama is engaged in her From Frank H. Epp, Mennonite thoughts with dying and departing. Exodus (Altona, 1976), page 134. Yes, she always has a desire to de- part and to be with Christ. But her Continuing Service. physical strength and mental capa- Ohm Isaak continued to serve bility are very much declining. Some- his flock as the senior clergyman times she can not find her way about of the Chortitza Gemeinde. His pa- even in simple matters, but for the rishioners looked up to him in awe most part she does quite well. God and inspiration. be thanked! A stirring example is found in Sons and/or sons-in-law of Ältester Isaak Dyck and Margaretha Hamm Recently, she commented: “In the biography of Ältester Heinrich Dyck. Front: i.-r., Peter Dyck and Gerhard Dyck. Rear: Peter Klassen (left) the spring, we both want to die, and Winter, one of his successors: “In and Heinrich Dyck. Photo identification by granddaughter Marga then that “America” [lament] will 1889 the Chortitza Colony erected Sturzenegger, North Vancouver, B. C. Photo courtesy of N. J. Kroeker, First cease.” a memorial monument in honour of Mennonite Villages, page 59. To give up on the [to] “America” the centennial of the settlement. has occasioned her much contem- Now the Communists wanted to place a bust of forts on behalf of immigrants, reports of which plating and devising of plans. Still, we will see Lenin on top of it. This atheist was to crown the were coming back to Russia via the letters of how and if, we survive the winter...I would monument built to the glory of God! The pro- individual families. dearly appreciate if my youth - and bosom posal was tabled and therefore a congregational friends, W. Rempels and my sister S. Loewen, meeting was called.” Letters to Children, 1925. might also hear something out of our writings. Everyone knew it was dangerous to say any- As already mentioned an Ältester of Ohm Until further notice I will feel relieved of con- thing. There was painful silence. Then the old Isaak’s stature with a Gemeinde number ing 4000 science and friendship obligations....I am still and respected figure of Ältester Isaak Dyck members and several branch congregations awaiting a return letter from Ältester D. Töws. stood up; he was retired but his mind was still would have maintained an enormous amount of Only one letter--over time that seems to be too sharp. For many years he had served as a paper work and correspondence. Because of little; but in any case, it is still much more, then preacher and Ältester, and now he took the po- the exigencies of the Revolution and Sovietiza- when my former Gemeinde members do not dium and said: ‘I have travelled from village to tion it is to be expected that most of this literary keep their word, given upon emigrating. But village to collect the money for this monument. corpus has gone lost. brotherly love will overlook this also....” Then, out of our thankfulness to God for His However, a few snippets of Ohm Isaak’s gracious leading, we erected this monument. It writings were published in Der Bote, as letters Der Bote, June 10, 1925. is a monument of faith; therefore I feel strongly to his children who had immigrated to America A letter of Ältester Is. Dyck, Rosental, dated that we should not place the head of an unbe- in 1923. These letters to his children provide a April 26, 1925. liever on the top.’” glimpse of Ohm Isaak’s mindset under the most Beloved Children and all of yours! “The gathered brothers of the congregation difficult circumstances imaginable. The letter We have received your letter, Gerhard and were relieved that their proven leader had spo- dated March 11, 1925, is of a very personal Mariechen, with joy together with the poem for ken so openly, and so then they too had the nature and may well have been received by one mother. We also received a loving letter from strength to say `no’. Nothing resulted from this of the Dyck children in Saskatchewan, who then Neta, and likewise also from Jasch and Marga- proposal of the Communists.” submitted extracts to Der Bote for publication. ret Epp. Mica has written several times, only

Preservings No. 21, December, 2002 - 15 Franz Heese has not. During recent times many editor of Der Bote, friend Epp, might wish to following testimonials: writings rich in content have been directed to- accept my report regarding the received letters “Of all the ministers in the Chortitza church wards us: from Is. Zacharias, from Rev. Joh. into his pages, I would be most grateful to him, he served it for the longest period of time. His Rempel, from Hans and Anna, from Ms. Marg. for a weight would thereby be lifted from my total service was 53 years and 7 months which Wieler, from Peter and Justina Warkentin, from heart and my conscience stilled. was longer than his father’s total of 39 years Is. Lehm, and Ms. Kath. Lehm. Besides this, I bid you and the “Boten” to and Ältester Jakob Dyck’s 48 years. He had All of them contain the evidence that the pass on a friendly greeting to all my former also served longest as an Ältester. Ohm Isaak glorious Christian bonds of love keep us united; Gemeinde members. May God preserve and help had baptized 1730 persons in Chortitza and else- this resonates with us joyfully and thankfully. everyone. Simply said, my greeting is for ev- where.” That not all of those have previously written eryone--old and young, [those] whom we have “His funeral took place on August 28, 1929. from whom I expected such, and even those seen and known. To be able to say this, was my His wife Margareta (nee Hamm) survived him with whom I had shared everything here in joy, heart’s most earnest desire. I hope that the circle by two years. They had been married 59 years sorrow and labour, I will try not to attribute to of old friends--male and female--will not for- and had three sons and seven daughters, a num- them as debt, for I fully realize that everyone get, now and again, to remember an old fellow ber of whom immigrated to Canada. She died has worries and exertions in abundance. pilgrim, and to lay a warm intercession down on June 2, 1931.” At times the corresponding is getting diffi- before the throne of God and the Lamb, without From N. J. Kroeker, First Mennonite Vil- cult for me, the spirit becomes slothful. I also being reminded to do so. lages in Russia, page 55. still have children and friends here, to whom I May God preserve us all in His grace, and “If Ältester Isaak Dyck had baptised 1730 must minister; in fact, only recently, an acquain- spread the shelter and blessing of His almighty souls, there were certainly thousands whom tance from Fürstenland, requested that I imple- hand over us. he had married. It was considered a great ment a solution to drive the hunger from his In continuing true love: parents, siblings and honour to have been marrried by Ältester Is. door. And I had to provide him with a negative friends, Isaak and Margaretha Dyck and the Dyck.” answer, that neither we, nor anyone else here, children. “The Ältester of the Chortitza Gemeinde has even the smallest surplus. This hollow-eyed served not only the 18 villages of the Chortitza guest, “hunger” again threatens many a house 50th Anniversary, 1926. Volost, but also through many long years, the and home. It must be truly serious in On January 31, 1926, the Chortitza Gemeinde daughter colonies of Jasykovo, Orenburg, Sergejewka, where already instances of death celebrated the 50th anniversary of ministerial Arkadak. No wonder then that in the obituaries by starvation have occurred. May God in grace service of its Ältester Isaak Dyck. The event is in the newpapers in Canada--Der Bote, Die spare us. recalled by Olga Rempel. Rundschau, even now, one reads, “Baptised by What shall I say now! Only recently, Peter “I can still see him before me, how with his Ältester Isaak Dyck, baptised by Ältester Isaak said that his children also feel some desire to upright posture he would stride to the Dnjepr, Dyck.” emigrate. Franz Epps are already on fire with this in order to be the first in spring and the last in From Isaak Reimer, “Einlage - Kitschkas,” for a long time. Marie and children want to as fall to swim in the Dnjepr. Since we lived al- page 158(ii) and 160(i). well, but not he. Ours [children] in the summer most as neighbours during the first years, we “Death in 1929 undoubtedly saved him room, deport themselves completely apathetic to children learned to love and cherish him. He [Ohm Isaak] from an equally terrible fate, either the question, and are deathly silent about it. was always prepared to visit with us, and in exile to the Arctic region of Russia this side of For myself I know the least to be said in that summer he often sent us up into his tall pear the Urals or to Siberia during the collectiviza- regard with any certainty. As old as we are, we trees, in order to shake off the pears. tion later that year.” yield ourselves to the dilemma, the way it has “He was also a good speaker and no one From Gerhard P. Schroeder, Miracles of been established from above, praying and sing- slept during his sermons. He was a reasoned Grace and Judgement, page 103. ing, “Befiehl du deine Wege” and Ihn, ihn laß and righteous man, who did not refrain from “This year (1929) has demanded many sac- tun und walten,” etc. Yet, I must add, that for defending his views. He still made his house rifices; many people died, especially children. mother, the desire to see you there is running in visitations, yet, his health was not the best.” What hit our Gemeinde hard, was the departure overflow, and I myself am not free [of it] during From Olga Rempel, Einer von Vielen Die of the beloved aged Ältester Isaak Dyck. He every hour. Lebensgeschichte von Aaron P. Toews had suffered a number of strokes, but always Here, as well as there, it is by far not the way (Winnipeg, 1979), page 68. recovered. For considerable time already, he had we might like it and the way we are accustomed. not taken part in serving the Gemeinde, other And the aged are not elastic and bendable, rather Ältester Heinrich Neufeld. than in visiting the sick. This left father (Aaron fragile and breakable. Speed and adaptability When Ältester Peter Neufeld died on Janu- P. Toews) and Ältester D. Epp alone to minister are the possessions of youth and the young ary 21, 1927, Ältester Isaak Dyck was one of to the large Gemeinde.” people; they become accustomed to the new and the speakers chosen to eulogize him. From Olga Rempel, Einer von Vielen, page forget about what as been. From N. J. Kroeker, First Mennonite Vil- 74. Tired pilgrims, however, look up unto the lages, page 57. hills, where they wish to rest, and where in the In 1927 the senior (Old Colony) Gemeinde Conclusion. course of 136 years, so many have found their again installed a new Ältester since Ältester Isaak Too often in Russian Mennonite historiog- sleeping quarters and resting place after the short Dyck had become quite elderly. February 20, raphy, petty agitators, predators and trouble mak- proving time of this life. 1927, minister D. Epp was elected as Ältester. ers have been idolized while major community Yesterday, an R. Abrams was buried on the From Olga Rempel, Einer von Vielen, page builders such as Ohm Isaak have been quietly Chortitzer graveyard, and five days ago, the aged 69. forgotten. and well-known army surgeon, Jampolsky. His It is important that leaders such as Ohm Isaak death, apparently, drew upon him, while he was Tributes: Dyck and the Ältesten Heinrich Wiens (1800- playing cards with his son, the doctor. Alas, the Ältester Isaak Dyck was probably the most 72), Gerhard Wiebe (1827-1900), Johann Wiebe [plight] of the Jewish people in our times. What influential Mennonite leader in Russia, as that (1837-1905), Abraham Doerksen (1852-1929), mocking and scoffing there is, and the Russian land slipped into revolution, anarchy, civil war Isaak M. Dyck (1889-1969), and Heinrich Voth people follow them in everything. Then the and sovietization. He was one of those (1887-1973), be restored to their rightful place mouth whispers, the way Isaiah opens his 64th couragious and gifted servants of God whose in the historiography, in order that their spiritual Chapter. life and ministry touched and blessed all whom heirs and descendants may seize hold of and Beloved children, I will now close. for the he encountered. Everyone who met him remem- reap the harvest of faithful discipleship and good- oscillations of the spirit are declining. If the bered him in some way, as is evident from the ness which they have sown.

16 - Preservings No. 21, December, 2002 In Memorium - Ältester Isaak Dyck 1847-1929 Obituary - Der Bote Sept. 4, 1929. he had to oversee the religious and cultural influ- had empowered him, Whose honour and glory The telegraphed notice of the departure of the ences of the young Mennonite men, serving in he had sought, and the furtherance of Whose honourable Ältester Isaak Dyck of the Chortitza the various Forstei camps. kingdom had been his striving. Gemeinde has also brought alive the loving This trust in him continued. Wherever some- Now his homesickness is quieted. He has memory of this beloved man to many--many, thing later arose, where something needed do- gone home to the rest of the children of God. He also on this side of the ocean. As the long-stand- ing, which concerned the entire Mennonite com- now sees what he has believed. And we are joy- ing leader of the large Chortitza Gemeinde, very munity in Russia, they also sought to engage ful and thankful that we are able to remember many were indebted to him in some manner of him. Repeatedly he was elected to various del- him with such certainty. spiritual nurture. He also led many of those that egations which were to present themselves to the Ältester Isaak Dyck will always have a sig- are here in baptismal instruction, and many have supreme government in Petersburg, regarding nificant place in the history of the Chortitza received the baptism through him, and were re- any of a number of Mennonite concerns. His Gemeinde. But not, he said, that he had done ceived into the Gemeinde by him, he has blessed good vision and his sound judgement, for the something out of himself. During his 50th anni- the marriage of one or another among us, and for most part, guaranteed him good results. versary [as minister] which was celebrated in the many he has also been a friendly comforter and His strength and his love, however, belonged worship house in 1922, his devotional rang forth helper, when his house was severely afflicted by to the large Chortitza Gemeinde. At first he served with the thought--I do not remember if he used sickness or death or some other misfortune. as minister, after 1896 as Ältester. Over the course exactly these words--”Not us, Lord, not us, but How often did we not see him walking along of years, he led the Gemeinde with firm hand, to your name the honour and glory!” the streets of Rosenthal or Chortitza, this strong, whereby he always sought to nurture wholesome He said, “That if during his life he had been elastic stature. and practical Christian living. He was hardly able to accomplish anything for the glory of God, Where was he going now? available for renewals which turned away from if he had been able to mean something to souls, Somewhere someone was sick, or lonely or the faith of the fathers. this had only been through grace from the Lord, grieving, somewhere someone needed to be ad- After always more daughter congregations grace that he wanted to glorify as long as he monished and directed aright. He performed his were formed and serving them became always lived.” duties not only out of obligation, but from his more difficult, he instituted their independence And now he has stepped down. The circum- heart. This explains why he so often brought and that each had their own organization and stances in Russia made the evening of his life sunshine into so many homes, which manifested their own Ältester. But the bond of unity was difficult for him. But because of his faith in God only sorrow and grief. On Sundays and holidays always preserved. and the Saviour and a holy life, they have not he preached the Gospel with joy, always directed During the War (WWI), the Revolution and been able to steal them from him. “Henceforth towards the practical life, and he came to be a the Civil War, those who served in public office there is laid up for me a crown of righteousness, blessing to many of his listeners. Steadfast and and who had influence upon the circumstances, which the Lord, the righteous judge, shall give sure of his goal, he lead the Gemeinde for many especially had to suffer. He was likewise tar- me at that day, and not to me only, but unto all years. geted, and during the great disorder, he was forced them also that love his appearing,” 2 Tim. 4:8. Now he is no longer among the living. And to be away for approximately half-a-year, and to Ältester Isaak Dyck was born December 9, when we now ask ourselves, who was he? we all remain in hiding. How hard this must have be- 1847. Since 1872 he was a minister and since seem to be agreed. He was a servant of Christ come for him, to remain away from the Gemeinde 1896, Ältester. The day of his death is not famil- and a householder of the Church of God, 1 Cor. during this extremely difficult time for her, we iar to me, he was buried on the 27th of August. 4. His entire long life belonged to the service of can hardly even imagine. He achieved the age of almost 82 years. It will be Christ through the Gemeinde. Suffice it to say, that when he finally returned hard for his spouse, who was already ill long His public service began when he became a home after a half year’s absence, and saw the before he, to carry this lose. But her life also teacher in the village school. In those olden days, desolation, occasioned by the bandits and the stands in the hands of the Lord. “J. J. Klassen” the teacher was also often a real worker in the raging epidemics, his strength was broken. Dundurn [Sask.] church. The religious indoctrination at that time He then felt, as a 74-year-old, that a younger was by far the most important assignment of the person needed to be installed. His difficulty in In Memorium - Der Bote, Sept. 11, 1929. schools, and for this reason the calling of a teacher hearing, which had set in over the last years, also “Blessed are the dead,” Rev. 14:13. And so, was a good preparation for the calling of a minis- hindered him, from full activities. He was no the widely beloved Isaak Dyck, Ältester of the ter. Thus it came to pass that a good many were longer able to find his way right in the new cir- Chortitza Gemeinde, known far and wide, now also called as ministers from the teaching profes- cumstances, and thus, it came to the election of rests from his labours. Once, centuries ago, when sion. Many proficient workers in the church have an Ältester. In the spring of 1922, minister Peter a prince dearly beloved throughout Russia died, arisen from amongst them. Neufeld was elected as his successor. the Metropolitan announced the news to the At the age of 25, teacher Isaak Dyck was then He had to experience it, that this younger en- Gemeinde, with the words, “The sun of Russia also called for a special service in the Gemeinde. ergy was called away after four years. The has set.” For a number of years, he now served simulta- Gemeinde then received its Ältester in minister No wonder that the people have been trans- neously as minister and teacher, until a call as David Epp. posed into the deepest grief by this news. Can it chaplin led him to the Forstei (Mennonite alter- The new circumstances in Russia, the new possibly be any other way, but that the hearts of nate service). Here he served as a confident and spirit which now spread itself, the disorder and all, who knew him personally or were members spiritual advisor to large numbers of youths, the acts of violence, tired him to the heart. It cost of his Gemeinde, will be filled by the deepest around 100, who were conscripted into the him no small contention, whether he also should sadness by the news of his death? Has the sun of Forstei, while at the same time serving as man- not join himself to the emigration to Canada. The Russia, or at least a star of first rank, in the heav- ager of the farm operations attached to the Forstei. frailty of his wife and his love for the Gemeinde, ens of the Chortitza Gemeinde, not disappeared In how far he had won the trust of the detach- persuaded him to remain behind, and to close his over the horizon? ments and the board, is manifested by the fact life there where he had laboured for so long. A life full of labour and blessing has now that he was later elected as the representative of Strong homesickness filled his soul during found its conclusion. He has been an exceptional all Mennonites in Russia in matters relating to the last years, he so dearly longed to go to the one vehicle for the Lord, and he gladly allowed him- the Forstei. As delegate he was not only respon- Whom he had loved without seeing Him, whom self to be used as an instrument for his Lord and sible to lead in the economic side of the Forstei he had served and to Whom he had committed Master, who had equipped him with exceptional and to deal with large sums of money, above all his life, Who had stood by him in grace, Who gifts. Now he rests from his labours, and his

Preservings No. 21, December, 2002 - 17 works do follow him. their marriage for 59 years, one months and 15 To see our beloved parents again here on earth How animated the beloved deceased stood days. is no longer possible. They are both resting on before our souls, and with his powerful voice Fifteen children were born in their marriage, the once so pleasantly groomed Rosenthaler cem- called forth his punishing admonishment or 8 sons and 7 daughters. Of the 15, 3 sons and 4 etery, together with four of our deceased chil- also his comforting word in the assembly! daughters are presently still alive who with the dren, awaiting the resurrection. No Stalin or his How have his lively talks inspired his listen- exception of the oldest daughter and two sons cohorts can do anything evil to them, or scare ers? With what holy fervour, he admonished are all here in America. Only the youngest son them further, they are fully sheltered and re- us, his fellow brothers, towards faithful ser- Heinrich with his family was able to be present at deemed. And thank God, there will later be a vice? Certainly his words struck into hearts, mother’s funeral which was held in the Chortitza reunion with our Lord and Saviour for those for they came from the heart, when time and worship house. Sister Marie and her husband P. who live and die for Him in righteous faith and in again, he begged his listeners, “to walk in the Dyck are separated--banished, and brother Peter His fulfilled work of salvation. For such, dying shoes of the poor, to bring comfort, to suffer is supposedly sitting in jail, so that they were is gain. misfortune, and to dry the tears.” unable to be present. When someone once told an impoverished With the support of God, he carried forward A beloved and also loving mother has been child of God, “How poorly your room is fur- the leadership of the Gemeinde--the left behind buried. Since the office of Ältester of the Chortitza nished, why you need most everything,” the same work of the deceased Ältester H. Epp--with a Gemeinde took all father’s resources and he of- answered, “May be, but what I have is sufficient sure hand until various infirmities and particu- ten had to be away from home, all the difficult for me, until I come home. And I may allow the larly his deafness, made it necessary, to place an household work fell on the shoulders of our be- promise to comfort me, that not only will I never assistant Ältester by his side. loved mother. Indeed, her life has only been work want for bread and water here below, but indeed He has faithfully followed the eulogy he spoke and striving, and she did it gladly, out of love for my crown of jewels awaits in the heavens.” at the coffin of his predecessor, “To serve the father and us. After father had finally been able to Do we have such faith? For then we here Lord our God in the Gemeinde, to enlarge His die from his severe illness, consuming him al- below are already partakers of the glory which honour, faithfully to build the kingdom of Christ most beyond knowing, mother’s first words were: awaits to be manifested. I wish such a faith for all in accordance with God’s holy will, and in the “Gott sei dank!” of us, “in order to be able to gaze upon Him in conception of the deceased.” When mother died, where also our uncle His majesty,” and together with our beloved par- In closing , I commend to all of us, his own Ältester David Epp was present, his first words ents and children and united companions in all words from his funeral oration held for the de- were: “Gott sei dank!” And us children, there as eternity, to be able to glorify and praise our Lord ceased Ältesten H. Epp: “May his work and well as here, cannot say anything else but: “Gott and Saviour,” in that they shall call forth, “Wor- wishes live onward among us for a long time, sei dank!” thy is the Lamb...to receive power and riches, and become strength in us, to righteously fight Our beloved and already infirm mother has and wisdom and strength, and honour, and glory, the battle against sin and to zealously persevere been released from all the misery and sorrow; and blessing...” Oh Lamb of God that was slain, unto all good! For the Lord will also maintain us her innermost wish, to be with Christ, has been for you have purchased God for us with Your further in His great Christian Gemeinde of all fulfilled. blood and have made God our King and Priest!” peoples and will have heartfelt good will unto us Oh, how lovingly my beloved and faithful May the Lord in grace help us children unto all.” [By] “D. H. Rempel” mother stands before me in my spirit, with her this end; indeed, all peoples if possible. ______faithful and loving eyes, when I still see her sit- May this be carried in their memory and also ting by the window looking out on the street, in the remembrance of our beloved scattered sib- Ält. Isaak Gerhard Dyck, from Der Bote, Oct. with her knitting or darning socks, which never lings here, and in the hope of a blessed reunion to 2, 1929. wanted to last for long, or while reading the Bible, appear in the light of Jesus. Isaak Gerhard Dyck, Ältester of the Chortitza or in the garden with the flowers, which I must With a heartfelt greeting of love, “Gerhard Gemeinde, died at 11 o’clock in the evening of say--in honour of my mother, only bloomed so and Maria Dyck” August 24, at the age of 81 years, eight months fully and magnificently in our garden. and 15 days. The funeral service in the Chortitza Yes, a mother’s heart full of love has been Acknowledgement: worship house had called many participants to- buried. She did not manifest her love to us chil- Extracts from Der Bote are courtesy of gether. dren with many and magnificent words, but her Conrad Stoesz, Mennonite Heritage Centre, 600 Brother Johann Giesbrecht, Neuendorf, tes- beautiful eyes full of love betrayed it to us. How Shaftesbury Blvd., Winnipeg, Manitoba, R3P tified to the character and the importance of the gladly and how often have we together with our 0M4. departed one. Psalm 143:5, 90:1-2. Brother H. children not been able to visit our beloved par- Epp, Nikolaipol, spoke on the theme, “Ohm Isaak ents and younger siblings who were still at home! Ältester Isaak Dyck was a giant in the reli- behind the council.” Joh. 11-25-26. Brother It was always a great joy. It consisted of genuine gious life of the Old Colony. His determined Johann Martens, Kronsweide, directed us into parental and childrens’ love. and steadfast teaching of basic Mennonite val- the battles and struggles of the deceased. At the How lovingly I still see my beloved mother ues, beliefs and principles in his sermons was conclusion of the funeral service, brother David in spirit before me, just before our departure here clear and down-to-earth. Epp, delivered a speech on Ohm Isaak’s death [America], since she had already taken her leave His private life was exemplary, and yes, to a and his accomplishments.” [By] “E-N” from us before we left Chortitza because of fa- point of being austere and also somewhat odd: tigue, how when she was still sitting backwards he admired and adhered to the Kreipp regi- Obituary - Der Bote, Aug. 5, 1931. on a straw sack in the box wagon, she called out men (Sebastian Kreipp 1821-99 - “The days of our years are three score and her last words after me? “Oba, Geat, daut sag eck Wasserheilverfahrer). Achieving fitness by ten; and if by reason of strength they be four- die, vezoeg nicht!” (“But Gerhard, I say to you, means of physical exercise and the Kreipp score years, yet it is their strength of labour and do not yield in the faith”). water cure - using only cold water for clean- sorrow; for it is soon cut off and we fly away,” How often have I here not been reminded of ing, bathing and swimming in the Dnieper Psalms 90:10. these the last words of my beloved mother. The River (only 20 minutes away). Walking bare- These words of the Psalmist have been con- beloved parents also wanted to emigrate together foot in the due covered grass in the morning firmed by the lives of our parents Isaak and with us children, but in the last days before the was one of the water cure exercises. A strong Margaretha Dyck. Father died on August 24, departure, the beloved father was unable to sepa- body housed a healthy soul. Ältester Dyck’s 1929, at the age of 81 years, eight months and 15 rate himself from the Gemeinde at Chortitza which imposing stature inspired esteem; his mild days, and mother, nee Hamm, on June 2 of this he had led and represented as Ältester for 33 manner earned him admiration. By Arthur year 1931, at the age of 80 years and eight months. years and ca. seven months, serving his fellow- Kroeger. They were allowed to share joys and sorrows in man. Truly, grace before God.

18 - Preservings No. 21, December, 2002 The Story of Anna Dyck Klassen Memories of my Father Ältester Isaak Dyck (1847-1929) and Mother nee Margaretha Hamm (1850-1931): the Story of Anna Dyck Klassen, Rosenthal, Chortitza Volost, Russia, later Bluffton, Ohio.

Family Background. the big Dutchman. He was six feet, two inches ily. By this time, all of us children were born. I Both my father and mother’s grandparents tall, and was a very strong, athletic man who had been born two years before on May 6, 1893, were among the first group of settlers that founded especially enjoyed swimming and horseback and Gerhard, the oldest child that lived, was al- Chortitza, the first Mennonite village in Russia. riding. He was (3) three years older than my ready almost 20. Upon the invitation of Catherine the Great, they mother, having been born in 1847. Despite the fact that she had only had five had left their homes in the Danzig area and had Of their 15 children, eight of us lived to adult- years of formal education, my mother did a won- gone to this place along the Dnieper River in the hood: three boys and five girls. I was the young- derful job in all that she had to do. She was a very Ukraine. When they got there they found only est, the 15th. Until 1887, my Dad was a school- efficient organizer and worker, We weren’t poor tall grass and greyhound dogs (Chortitza means teacher in a new colony. (He had a high school though, so she was able to hire same servants greyhounds). There the group ate their first meal education, which in that day was outstanding.) and other help. Dad was an (5) elder from then under the large oak tree by which my grandpar- He had also been preaching since he was 28 until Easter Sunday, April 16, 1922, the day after ents later built their home (When we left Russia years old, his first congregation having been the my first son, Herbert, was born. He resigned at in 1923, the house and tree were still standing). boys in the forestry service. He was a preacher that time because of his increasing deafness. On my father’s side of the family the names from then on until he was an old man, but he were almost all Dutch, but on my mother’s side never got paid for it. He was always respected Rosenthal. they were mostly German. The story of my and liked very much, so, even though he didn’t We lived in the town of Rosenthal, which mother’s grandmother, Margaretha Suckau receive a salary, people were always bringing us was really Chortitza-Rosenthal. The population Braun, is rather interesting. She was one of the loads of fire wood and food from their gardens, of these two adjoining towns was about 6,000, I people in the group that founded Chortitza. etc. (Other congregations did this for their preach- guess. The towns could boast of two hospitals, Margaretha Suckau, the daughter of a very ers too.) Often, when we had enough and they three doctors, four grade schools (one for the well-to-do man, lived in the Danzig area. She still kept bringing more, he asked them to take Russians, one for the Jewish children, one for and her family were Catholics, but nevertheless, the things to one of the poor families. This they the Mennonites in Rosenthal, and one for the she married Gerhard Braun, a Mennonite man. always did, but not until they had first tried to Mennonites in Chortitza), and two Mennonite This brought strong objections from her family, give it to Dad. high schools (one for boys and one for girls). and, upon her marriage, she was disinherited by We really were pretty well off, and the people The Mennonites had also built three large facto- her wealthy father. He must have at least partially wouldn’t have had to bring us things. Dad owned ries and seven flour mills there. From Chortitza- forgiven her, however, because he gave her quite a farm, but, since he always disliked farming, his Rosenthal, they shipped their products down the a large sum of money when she and her husband older brother, by far the best farmer around, farmed Dnieper River to the Black Sea, and from there it decided to go to Russia. it for him. Even after Dad rented the farm out, was shipped through the Mediterranean Sea to Margaretha gave and loaned much of this this brother supervised the farming of it. Another all parts of Europe. There were also three money to some of the (2) poor Mennonites that good source of income was this same brother’s churches in our towns: one Mennonite, one Rus- went on this trip. They were too poor to pay it brick factory, in which Dad had invested some sian, and the third, a Jewish synagogue. back, however, so later, when her husband died, money. For protection, the farm homes of the Men- Margaretha and her children were also quite poor. Dad preached until 1895, when he was made nonites were always built in villages or towns, Quite a bit later, she married again to a man by an elder. (Both his father and grandfather had except for a few that had extremely large farms. the name of Epp. been elders in the Russian Mennonite church, Our house was likewise in town. We had a large Margaretha had been a rather proud woman too.) Our church services in Russia were much house, which was connected to the barn, as they and had taken great pride in some fine dresses, simpler than they are here in the States. First we all were in those days. Our yard was large too, gloves, tablecloths, etc., that she had brought (4) sang two hymns and then the preacher and and in it we had many fruit trees (the same kinds along to Russia. These she left to her daughter, the deacons all filed into the church. The preacher, we have here in Ohio, except for peach trees Agatha Braun Hamm, the wife of Gerhard Hamm. my father, then said, “Peace be with you”, and which didn’t seem to thrive very well there). In She too had taken great pride in these things and went to the pulpit to preach the sermon, which our barn we had two horses, three cows, and she left them to my mother, Margaretha Hamm was usually an hour long. Usually there was a chickens, ducks, and geese. We also had a sum- Dyck. My mother, although she didn’t seem to prayer both before and after the sermon and we mer house which had been built into a hill. This be proud of these things, did have fine taste and always knelt for one of these, if not for both. was full of beds, in which (6) the families of my used some of these things. This, of course, made Then we sang some more hymns, always ending married brothers and sisters slept when they came her quite a bit different from the other Mennonite the service with the same hymn. (The whole ser- to visit us. In the summer we also ate and sewed women, who thought it a sin if everything were vice was always in German, the language the there because it stayed so nice and cool. It was a not plain and simple. I remember the fun we girls Russian Mennonites commonly spoke.) Every- very pleasant place. used to have playing grown-up in those fine old one came to church, including all the little chil- I went to grade school in the Mennonite grade clothes. dren that had shown that they could behave in school in Rosenthal. Our grade schools were set My mother’s father, Gerhard Hamm, is also church. (The children always thought it a great up on a seven-year plan, but I got through in six significant in our family history because he was honour to be able to start going to church.) years. We studied the same subjects that you study Russia’s first clock-maker. I believe the clock we In that time, preachers could only preach. here, except that we had Russian and German brought home from Canada last summer was They could not perform the baptism or commun- instead of English. either made by him or by one of his apprentices. ion ceremonies. Only the elders [Ältesters] had Also, since we didn’t have Sunday Schools, His clocks were among the finest and were very the authority to do that. (The preachers could we studied the Bible for one hour every other well-known. perform the wedding ceremonies.) Therefore, day. At the time I was there, approximately 300 after 1896, Dad had not only the preaching to children were attending the school. My Parents. keep him busy, but he had to do a lot of travelling The Mennonite girls’ school that I attended in Getting back to my mother, she was born in to keep up with all the demands for an elder’s Chortitza was set up on a four-year plan. Al- 1850. At the age of 19, in 1870, she married my services. This left my mother with the bulk of the though it was supported by the Mennonites, there father, Isaak Dyck, whom some people called job of running the house and raising a large fam- were quite a few Lutheran and a few Russian

Preservings No. 21, December, 2002 - 19 girls enroled there. I always wished that my home him pretty angry, but that’s all he got. While they years old, into a room and locked the door. In the were farther away so I could live in the boarding were eating I was standing by the buffet, not room they tortured him and lashed his back until home with the out-of-town girls, some of whom really very frightened. When one of the bandits it was all bloody, trying to make him tell them came from as far away as Bessarabia. There were started getting overly friendly with me though I where his father and grandfather were. The poor about 120 girls in the school then and we all had did get scared, so scared that I shook all over. boy couldn’t have told them even if he had wanted to wear the same kind of plaid dresses. After four After they had finished eating, one of the ban- to because he didn’t know where they were. Sev- years you can imagine how tired I was of that dits told Dad that he should “contribute” 150 eral times the bandits stopped beating him for plaid! We studied all the regular high school sub- rubles, always threatening to blow us up with awhile and let Margaret Epp go into the room to jects, plus Russian and German. The only thing their hand grenades if we didn’t do what they wash and dress his back, but as soon as she left, they didn’t teach was chemistry, which they didn’t told us to do. Dad had only 70 rubles, so they they started beating him again (11). think girls would need. took that and left without any more trouble (9). After they finished beating him, they took I never did too much travelling when I was a The bandits were so cruel, so inhumanly him out into a field, where they shot him. His girl, but once, when I was 10 years old, some of cruel. The father-in-law of one of Gerhard’s body wasn’t found for about a half year, when my family and I went down the Dnieper River daughters, a Mr. Heese, was cruelly tortured by he was found lying, unburied, in the field. This until we were almost to the Black Sea (7). We them. They even went so far as to cut his tongue cruel loss was too much for Gerhard mentally; it were on the boat a couple days and nights each out and then leave him to crawl home, where he took him quite some time to recover. You can way, I think, so by the time we got home, I really died. My brother Henry’s father-in-law, a fac- read about this and many other things in the book felt like a world traveller. The occasion for the tory owner, was hung and left for dead several Russian Dance of Death, by Dietrich Neufeld trip was the silver anniversary of my mother’s times. Each time when he was cut down, there (Endnote). This book is based upon the diary brother. was still a breath of life in him. It seems impos- that Mr. Neufeld took while he was staying in a After I finished school, at the age of 17, I sible the things some people will do. When anar- house not far from ours. He has written of many spent my time helping my Dad with the church chists were going to shoot a man by the name of of the horrible things the Mennonites in Chortitza- work and running errands, etc., for him. My sis- Thiessen his daughter threw herself in front of Rosenthal suffered during the Revolution. ters also stayed at home until they married. My him. Instead of him, she died. oldest brother, Gerhard, worked as a clerk until The same thing happened at my brother Danger. he married. Peter went to Petersburg to study In Gerhard’s house. The anarchists were ready to Henry, his first wife, and their daughter Marga the Czar’s school for teacher-training, a tuition shoot him when his daughter stepped in front of also came to live with us. At this time, the Reds free school for preachers’ sons. Once, at Christ- him, standing on her tiptoes in order to shield his and the Whites were fighting at the bridge, and mas time, the Czar himself visited the school and head. Fortunately, in this case, the bullet went we were feeding and housing 30 Reds. Twenty- gave each boy an engraved watch. Peter was over their heads. Neither was killed, but my brother eight of them slept in the summer house and two always proud of that watch and kept it until it decided that it was time to leave that place. He slept in our house. Helena and I each went to was stolen during the Revolution. Both Gerhard packed up his large family and as much furni- other houses to sleep and early each morning we and Peter later became landowners. Henry stud- ture, etc., as he could and came to Chortitza- would slip back home, sneaking through the ied bookkeeping and worked as a bookkeeper Rosenthal, where they stayed with us until he hedges. One morning as I was coming through until he was exiled. rented a house there. our hedges, I was startled to find my mother The bandits heard that he had stored a lot of waiting for me. She was so glad that I had finally Revolution, 1917. furniture in our barn, so of course they came to come. Our family was not affected much by World see what they could steal. They didn’t tell us that That night, while I was gone, bandits had War I. Only Gerhard was drafted. He worked in when they came though. They said that they had come and demanded the girl with the black hair the Teachers’ Seminary in Chortitza, which had heard that we had machine guns hidden under and dark eyes. They had searched the whole been converted into a hospital. our floors and they had come to get them. Dad house for me, and the soldiers, hearing the noise, When the Russian Revolution came, how- and Gerhard were gone, but I told the bandits had come to see what was the matter. When they ever, no one was left untouched. that was the silliest thing I had ever heard of. found out, one of the soldiers told them to get out When the Revolution broke out in 1917 I was Now Gerhard had brought a young (10) German and leave me alone (12). still at home with my parents. Anarchists (ban- boy and girl with him, and, while this bunch of “She’s only 14,” he said, “and, anyw ay, if dits) came to our house many times to rob us, bandits was talking to me, another bunch was anyone is going to get her, it’ll be us.” (Since I and sometimes they came looking for my father, out by the barn talking to the German boy. They was so thin and small, I did look more like a girl hoping to kill him. At other times, when he was were trying to get into the barn, so they asked of fourteen than a woman in her mid—20s.) there, they would leave him unharmed. him if he slept in the barn. He told them he didn’t, Some of the Mennonite girls had been at- Whenever they came, I usually had to be the then all at once, he and one of the bandits came tacked, but not many. Usually, the soldiers who one to talk (8) to them. My father was too deaf by walking through the house. He went straight to were staying in the houses left the girls alone that time to understand them well, and this al- the dining room, where we had set up a lot of because they knew they wouldn’t get fed if they ways made them angry. My mother could not beds, sat down on one of the beds and said, didn’t. This soldier’s talk scared my brother Henry speak Russian very well, and my sister Helena “This is where I sleep.” This wasn’t true at all, though and after that, everywhere I went he was was always frightened and usually ran to hide. but it worked. my shadow. Fear was our constant companion in It got so that we could almost tell when trouble The whole bunch started getting pretty nasty those days; we were always afraid - if not for was coming. One night when we were at the though; I got tired of it and sassed them back. ourselves, for someone else. table I felt too uneasy to eat. Finally, I got up and One of them grabbed me then and pushed me In 1919, when my parents had been married went into the living room, looked out the win- into my room, where he shoved me against the for almost 50 years, we were driven from our dow, and there they came. I counted them as they wall, put his gun against my forehead, and told home. The anarchists had come again while my rode toward our house in single file. Eight! They me that he was going to kill me. The bandit leader, Dad was away on a trip. I was also away, staying came into the house with their guns and hand however, told him that he wouldn’t dare kill me. with my sister and brother-in-law, Greta grenades, threatening us with every breath. When Then my Dad came back and they left. You can (Margaretha) and Peter Klassen. Knowing that they demanded something to eat, Helena and I imagine that I must have been relieved, but you my Dad’s safe probably contained church money, went to the kitchen to fix something. One of the can’t imagine how relieved! the anarchists tried to make my mother open it bandits came into the kitchen and told us exactly Another time when the bandits came they were for them. She couldn’t, however, since only one what he wanted. We told him that we had been looking for Dad and Gerhard. Nobody would deacon, Dad, and I knew the combination. (I still robbed so many times that all we could give them tell them where they had gone, so they took one remember it. There were four knobs on the safe was potatoes and coffee. Of course that made of Gerhard’s sons, a tall young boy, only 20 and they had to be set at G-L-.A-S.) Mama knew

20 - Preservings No. 21, December, 2002 that she would have to escape somehow, so she them to go too, but they felt they would be safe dead. When the soldiers asked him who he was told them she would go out and open the shut- and made me go without them. I finally left, and and he said his name was Dyck, they thought he ters, so they could see better. Of course, as soon was just in the middle of the street when a shot was the Dyck that owned a factory (16), and as she got out of the house, she ran to the from across the river hit a loaded cannon near were going to kill him. (This Dyck was hiding at neighbour’s to hide. me. It exploded and I was knocked (15) flat in my cousin’s house.) Somehow, the misunder- Meanwhile, my Dad, on his way home, had the dust. I wasn’t injured, but, hysterical with standing was straightened out though and they also been (13) robbed. After the robbery, he was fear, I ran as fast as I could to the basement. went away. continuing on his way home when a friend There one of the young students came to me and Altogether, we stayed with my brother for stopped him and warned him not to go any far- talked to me in such a confident way, telling me six months. Then, in the spring of 1920, Mrs. ther. Friends took my parents to the home of my that we were safe, that I was soon able to get hold Pete Klassen, my sister, went with me to my mother’s brother. They had only the clothes that of myself. Why I let that calm me I don’t know. parents’ home, to get it ready for her husband they were wearing, and, in my father’s case, those Anyway, we stayed there until it was safe to go and two children and us to move back into. Filthy clothes were now a handicap. He was wearing back to Peter’s house. people had been living in it, so it took a lot of the clothes of an elder, and, since he was such a One week, I walked to my cousin’s house work to clean it up, even though almost every- big man, no one could give him other clothes to each day to see if everyone there was safe and to thing that had been in it had been stolen. Some wear. This left him very easy to recognize. find out what news there was, Each day when I friends brought us what little furniture and paint- The anarchists continued to look for Dad and walked there I had to pass the body of a soldier. ings they had been able to save, but it was still once came to the place where they were staying. There he was, lying face up, arms outstretched, almost bare. The two paintings that were saved Dad saw them coming and ran to hide in a small in the middle of the street, and nobody dared had been given to us by Mr. Bergmann. He had building near the barn. They saw him too, and bury him. That would be called treason by the bought many paintings from an artist, both be- had their guns up to shoot him, but they were so army that had killed him and anyone that buried cause the artist and his family were desperately drunk they couldn’t keep track of where he ran. him would surely die for it. poor and because they really were wonderful They looked all over for him, but just couldn’t For a time, my brother, niece, and I were paintings. find him. And all this time he was standing right staying in a double house near my brother’s house. After we got back, home was never the same in plain sight because the door of the building he A general who had lived in one part of the house for us. Money wasn’t worth much, so we had run into was stuck and he couldn’t shut it. had fled, Now, every day that the Red army was couldn’t restore it to its former state. Of course, I After that, my parents were secretly taken to searching the town, the general’s custodian stood got married soon after we moved back, so I didn’t the house in Dnepropetrovsk (called at the gate, and when soldiers came to search the have much time to get the feeling of home again. Ekatarinoslav before the Revolution) where my house, he would say, “Why do you want to look The shock of coming back to a dirty, empty brother Peter and his daughter had moved from in there? Only a schoolteacher lives there.” (My house was not nearly as bad as the shock of their farm home. When Peter Klassens had to brother had been a schoolteacher for a short time.) seeing what had happened to the town. In the six flee, I also went to my brother Peter’s big house. Each time the soldiers would then go on, without months that we were gone, control of the town Peter himself had been a widower since he was searching the house where we were, Each time had changed hands seven times. Dirty soldiers 26 years old and had only one daughter. (His except one, that is, and that time my niece and I had spread lice and diseases among the Menno- wife had died when giving birth to their second thought for sure that my brother would soon be nites. They had invaded the Mennonite homes, child and he never married again.) At one time, there were 30 people staying in Peter’s house, most of them widows and chil- dren. Included, however, (14) were Mr. & Mrs. Bergmann, Peter’s parents-in-law. Mr. Bergmann was a very rich man, one of the men that the church always sent to represent the Mennonites at the Duma. During the Revolution, three armies were fighting to get control of the government. The White army was the old Czarist army, and we were usually a little safer when they were in con- trol of the city. The Red army was the Commu- nist army, and the bandits, or anarchists, were called the Blacks. My brother’s house was near the Dnieper River, right in between the Red and White armies. One army was behind us and the other was across the river. Whenever the shooting was very bad, we went to the cellar. Once, when a lot of the people in the house were eating in the dining room, the terrific pressure from the shooting blasted the large dining room window to bits and knocked the people at the table all over the room. I was working in the hallway at the time, and when I looked in, they were lying on the floor Residence of Ältester Isaak Dyck in Rosenthal, Chortitza Colony, Russia, ca. 1929, drawn by amidst all that broken glass. None of them was neighbour Arthur Kroeger, Winnipeg, Manitoba. From the street, view to the north. Mr. Kroeger seriously injured though and soon they all got up writes: “As a young lad I spent some wonderful afternoons, celebrating his granddaughter Marga’s and scrambled for safety. birthdays. The beautiful grounds had trees everywhere: fruit trees behind the house on the terraced At this time, there were some young students slope, ornamental trees and shrubs around the house and cedars and junipers in front - creating not hiding in a basement across the street. Part of this only pleasantness, but for us children, an ideal surrounding to play hide-and-go-seek. The house basement was out of the direct line of fire, so was one of the original houses of the Old Colony, built with adobe brick (unburned sun-dried they asked us to come there. Everyone went ex- bricks). The straw roof had been replaced with red kilned tiles. The barn was constructed of timber. cept my mother and father. I stayed and begged The feed storage barn had been removed in the 1930s.”

Preservings No. 21, December, 2002 - 21 eating all the food, stealing (17) everything they Peter Klassens, my husband’s sister, and his other could, and taking all their clothes. The Menno- two brothers and their families. Another of my nites, therefore, weren’t able to change clothes or sisters, Mrs. Franz Epp (Agatha), and her hus- keep their houses clean. An epidemic of typhus band and family came a couple years later. broke out, and when we got back, one-third of the people in Chortitza-Rosenthal had died from Descendants. it. In our own family, we had lost seven. Gerhard’s The rest of my family stayed in Russia. They boy had been shot. Helena and Henry’s first wife thought things would surely get better and might died of typhus. So did the wife and three sons of even return to normal, My parents were both my cousin, Isaac Dyck, who had been brought over 70 years old by then. Dad died in 1929 and up by my parents since the age of six, when his my mother died in 1931. Marie and her husband parents died. (For a long time, I had thought he were both sent to Siberia, as were Henry and was my oldest brother.) Peter, We never heard from them after that. We know that Peter died there and are quite sure that Famine, 1923. Marie, her husband, and Henry died there also, The years of 1921 and 1922 were years of Peter’s daughter, Helene, married a mining engi- severe famine. Not so many Mennonites starved neer, who was later sent to Siberia, His name Anna Dyck, Mrs. John P. Klassen, Bluffton, Ohio. to death, but many other people did. We Menno- was Eugene Meier, and, as far as we know, they Photo courtesy of N. J. Kroeker, First Mennonite nites, too, had very little to eat, since a crop fail- had just one daughter, Irene. We have heard that Villages, page 59. ure followed the period when everything we had Helene later married a German officer and is liv- way over, and they and their small daughter are was stolen. By that time, I was married and we ing in Germany, but we don’t know if that’s true. living in Ontario now. were living with eight children whose parents Henry’s family continued to live in Russia. Now, in 1958, a little hope has been raised had died. We had so little to eat that we had to His daughter (19) Marga, his second wife, and that we might find out the whereabouts of my turn down the starving people that begged at our two sons by his second wife, were left behind sister Marie’s son. Marie had married Peter Dyck, doors. But afterward, we found that everyone, when he was exiled to Siberia. During the Sec- an uncle of my husband, and they had two sons. like us, seemed to have picked out one person ond World War, his older son, also Henry Dyck, One son, a doctor, never returned from the war. that they would share their food with until there was taken by the German army, as an interpreter. The other son married the widow of his brother. was none left to share. In our case, we shared our When he got back from the war, his family was Now, in a round about way, we have heard that food with a little Russian girl who came to ask gone. He didn’t know that they had fled to Ger- someone in Paraguay knows something about food for her little sister, We never could refuse to many with Hitler’s army. Before this, though, he this couple. We are waiting for more news of give her something. I have often wondered what too had gone through horrible experiences. them. has happened to that girl. When the German army retreated and the Those of us in our family that got out of Rus- Russians overtook them, Henry was captured sia were indeed much more fortunate than those Escape, 1923. and sent to Russian mines in Siberia, He was who stayed behind. During the 35 years that have I had married John Klassen, a brother of my sent, with other prisoners, in a sealed train and passed since we left Russia, we have raised our sister’s husband, on Feb. 27, 1921. He had been was given only a hard piece of bread and a cup of families. All of us stayed in Canada, except my released from Red Cross service by this time and water every other day. (The whole trip took over husband, son, and myself. In 1924, we moved to was teaching art in the (18) Chortitza Teachers’ three weeks). Bluffton, Ohio, where my husband has been Seminary. Herbert, our first son, was born, as I Although they knew, or were quite sure, that teaching (21) art in the Mennonite college. Here have already mentioned, on April 15, 1922. The he was a Russian citizen, the Russians could four more sons and one daughter were born to next year, we left Russia and went to Canada, as never get him to admit it. He could speak Ger- us. All are now grown up and married, except immigrants. My husband had made arrangements man like a native and always said that he was a one son, who died in infancy. for 6,000 of us to leave. German citizen because he knew that if he ever It has been a long time since the Russian Revo- We were not supposed to take anything with admitted to being a Russian citizen, he would lution, but I never have been able to talk much us, except the clothes we were wearing, but we never get out of Russia, The Russian officers about the things that happened there. Our chil- hid things like family pictures in our clothes and questioned him for hours at a time, over and dren used to ask us many times to tell them about also took some pillows and a basket of food. over, but he never changed any of his answers, Russia, but this is the first time I’ve done it, and About 1,000 people were packed on each train, Finally, one Christmas, he was set free; he doesn’t it hasn’t been easy. A lot of old wounds have and that is how we lived for two weeks, With us, know why. Conditions in the mines had been so been opened again. There is much more to tell, of on the same train, were Gerhard and his family, terrible that he had lost a lot of strength and now course, but this is enough for now. he had to walk in the cold Russian winter, Some- how, he managed to get to Germany--post-war Endnote: Dietrich Neufeld, Russian Dance of Germany, and there he wandered around for half Death (Claremont, Calif: The Key Books Pub- a year before finding a job. lishers, 1930). The book was originally published The job he got was in a weaving mill, and in 1921, under the title Ein Tagebuch aus dem there, for the (20) first time, he heard of the MCC. Reiche des Totendanzes (Emden, 1921), 79 pages. He wrote to them immediately, and within a week, An English translation by the prominent writer he had Marga’s address, After nine years, he was and Professor of English, Al Reimer, Winnipeg, beginning to find out where his family was. He was published in 1977, A Russian Dance of went to see Marga and she told him that his mother Death: Revolution and Civil War in the Ukraine had gone to Canada in the late l940s. His brother (Winnipeg, 1977), 142 pages. Peter had disappeared and has never been heard of since. Later, Marga also went to Canada. Still Acknowledgement. later, a Canadian farmer paid Henry’s passage to The readers are indebted to Paul Klassen, 426 Canada. In return, Henry worked on this man’s S. Main St., Bluffton, Ohio, U.S.A., 45817, who farm until he had him paid back. Henry had ar- forwarded his mother’s memoirs to Preservings. rived in Canada sometime in the early 1950s, the We also acknowledge his sister Anita who re- John Peter Klassen, art teacher, Bluffton College, same day that his mother died. Later, Henry mar- corded this account as related by their mother Bluffton, Ohio.Photo courtesy of N. J. Kroeker, ried the daughter of the farmer who had paid his Anna Dyck Klassen. First Mennonite Villages, page 59.

22 - Preservings No. 21, December, 2002 A Granddaughter Remembers A Granddaughter Remembers, by Marga Sturzenegger, nee Dyck, North Vancouver, B. C.

I am writing about my grandfather, Bishop afternoon, the family was gathered around the street. She had a smile for everyone and Isaak Dyck. I was three or four years of age grandpa’s bed. I was allowed to give him a loved to laugh. Oma adored grandpa, loved when my father, Heinrich Dyck, moved from kiss and was sent to bed. Much later I heard her family and was always happy to have visi- Chortitza, to my grandparents’ home in the family talking and knew that grandpa had tors. I was told that her flower garden had Rosenthal. I remember grandfather preaching gone to the Lord. been the most beautiful in Rosenthal and that in church and while I was little, I would al- Ältester Isaak Dyck’s wife, my grand- people had stopped in their carriages in the ways sit on the steps to the pulpit. I was so mother, Margaretha Hamm (maiden name), street to gaze at it. At my time, there were only proud of grandpa and loved him very much. was not well for as long as I can remember. perennials left and a patch of “Morgen rot He was to me greater then life. abends tot”, which was a creeping plant with Grandfather was the one who took me to little red and pink flowers. the Dnjepr and taught me how to swim. In our My best friend, Maria Toews, my cousin family we all became good swimmers and this Leni Koop and I loved to be with grandmother was passed down to my children and grand- and tell her things that were only important to children. On the way to the Pristanj, we al- us. At meals grandpa would sit at the head of ways walked through the valley. In summer, the table and grandma would sit on his right horses would graze in the valley, and grandpa side. At breakfast I would make her her sand- enjoyed giving them cubes of sugar. The horses wiches, as her hands and fingers were too stiff. would come and take the sugar from his hand She used to say, “Now, Marga, remember, Wer and nuzzle in his pockets. gut schmert, der gut fahrt!” She like to have Most of the time grandpa was very busy. lots of jam, honey or even watermelon syrup People would come to him for advice or just to spread on her sandwiches. Grandpa would say talk. Pastor Aron Toews and my grandfather grace before our meal and it was always short. had many meetings. My grandfather liked I think this was for the sake of the children. people and was always willing to help some- After each meal my father would bring one in need, when he could. An example of grandma to the chair at the window, where she this that comes to mind is of a Russian man, would spend her time until the next meal. who seemed to me to be very poor, who came The first vision grandma had, I was told, to our house every day at noon to get some- was one afternoon while she sat at the win- thing to eat. He always carried his pot and dow. In her vision she saw the heavens open whatever we would have for our meal was put and she could see all her children, both the into the pot--dessert and all. I would laugh at living and the dead. However, she did not see the entire meal going into one pot, but grandpa my father, Heinrich Dyck. I was told that she would say that it “all goes into the same stom- Heinrich Dyck (son of Ältester Isaak Dyck) and had cried out “Where is my Heinrich?” Then ach!” Grandpa’s generosity was great and he his bride Katharina Koop, daughter of Jakob she could see him further back with a light would always give, when possible. Koop. Wedding photo. Courtesy of Marga illuminating him and my grandmother knew There came a time when grandfather found Sturzenegger, North Vancouver, B.C. that my father would die a martyr’s death. it physically difficult to go for his daily swim My father was arrested three times. Each and the family felt he was no longer strong time he was arrested he was jailed for a longer enough to go any more. I missed going swim- period of time. The fourth time that my father ming with him and I knew he missed it too. was arrested, he did not return and we thought One hot summer day, grandpa said to me and that he had been sent to Siberia. We never knew my cousin, Lenie Koop, that he wanted us to what happened to him until my cousin, Peter go with him to the Pristanj. Kroeger’s son went to visit the Ukraine in the When my grandfather said this to us, we ‘90s and found out there that my father and took it as an order, not a request! So the three three of my uncles had been executed the same of us set out. It was a long walk, with many night that they had been arrested. stops for my grandfather to rest. All the way I witnessed Grandma’s second vision, my grandfather held on to us for support. At which occurred at the breakfast table. She last we saw the river. looked at her bedroom door and said “Ja Isaak, When we got to the Dnjepr, grandfather ich komme”. She said to me to call mama, who went into the water and we stayed on the beach. was in the kitchen. Then grandma said to mama, He stood in the water of his beloved Dnjepr “Masha (Mariechen) put me to bed”, and with for a long time and just looked. It seemed to help mama did so. Then I heard grandma say me that he was saying goodbye. Then at last he “Turn me to the wall”. Those were the last called for us to help him to get out of the water. words I heard her speak. Three days later, in 1987. Marga Sturzenegger, North Vancouver, B.C., The way home seemed longer as we had to the afternoon, she joined her beloved husband granddaughter of Ältester Isaak Dyck and stop even more frequently to let grandfather Margaretha Hamm, Rosenthal, Chortitza Colony. in heaven. I was very lonely and feared that rest. This would be his last time at the Dnjepr. my dad would follow my grandparents. At that Once we got home we were told never to do She might have suffered from arthritis, but I’m time, I did not know that the Lord has not this again and grandpa never asked. not sure. Oma could walk only a few steps and given us the spirit of fear. What a good God I remember the evening grandpa’s long she could only do that with help. Most days we have! Praise, honour and glory to our Lord awaited wish, to go home to the Lord, came to she would sit in her comfortable chair in front and Savior, Jesus Christ. pass. When I came home from swimming that of the window, facing her flower garden and Sincerely, “Marga”

Preservings No. 21, December, 2002 - 23 Descendants Introduction. Maria Dyck, Mrs. Peter Dyck. Anna Dyck, Mrs. J. P. Klassen, Bluffton, Ohio, Maria was married to Peter Dyck. He was Franz F. Epp, 1884-1977. Mrs. Peter Klassen of Hanley, Saskatchewan, and jailed and last seen in 1929. Maria died in Omsk, Franz F. Epp was born in 1884 in Chortitza, Mrs. Franz Epp of Hanley, Saskatchewan, are Siberia, in 1944. Nephew Paul Klassen, Bluffton, Southern Russia. He taught for 23 years. He was daughters of Isaak and Margaretha Dyck. Son Ohio, writes that “I took a trip to Alma Ata, ordained to the ministry in 1921. Four years later, Gerhard Dyck was a minister at Hague, Kazakkstan in 1970, and was able to meet their in 1925, he immigrated to Canada and settled on Saskatchewan. Another son Heinrich Dyck was son, Isaac Dyck there.” the Sheldon Farm near Hanley, Saskatchewan. arrested and executed by the Soviets. His daugh- Franz Epp served as leader of the Hanley ter Marga, immigrated to Canada in 1948 and is Peter H. Dyck. Church from 1928 until his retirement in 1962. presently living in North Vancouver, B. C. The “All the male persons in the family of Hermann He served this congregation unstintingly with- other children have died or remained in Russia. Bergmann [the Duma representative], other than out financial remuneration. The spiritual welfare my brother Peter Dyck who was also a son-in- of the church and its members was his constant Gerhard Dyck, 1874-1941 law, were murdered. Nonetheless, Peter Dyck concern. He passed away on December 23, 1977. Gerhard Dyck, the oldest, was born on July was later also banished to Siberia. His second From Gerhard Peters, Remember our leaders, 2, 1874, in Michaelsburg, Southern Russia. On wife Marie [who escapted to] Germany as a refu- page 171. August 23, 1893, he married Maria Heinrichs gee, died on October, 1943, of twisting of the and together they raised 11 children. The family bowels.” suffered much during the difficult years of the revolution and the typhus epidemic. There were Heinrich H. Dyck. 28 deaths within the family, and the circle of “My youngest brother, Heinrich Isaak Dyck, relatives. In 1923 they were able to immigrate to was banished to Siberia in the year 1937....The Canada where they lived first in the Rosthern second wife of my youngest brother Heinrich, area, and then settled near Hague, Saskatchewan. wife Marie, nee Hooge, and his daughter Marga He ministered to the churches in Hague and Siemens, from the first wife, with her seven- Springwater for 12 years. On November 27, year-old son, are in Germany, and hopefully-- 1941, he suffered a stroke and died. soon, to be able to come to Canada....” From Gerhard Peters, Remember our lead- ers , page 48. Anna, Mrs. Johann P. Klassen. “....We were three brothers, sons of the Daughter Anna together with her art teacher Ältester Isaak Dyck, Chortitza, of who, I--as the husband left Russia in 1923 and eventually settled Mrs. and Rev. Franz Epp (1884-1977), Hanley, oldest, am almost 73 years old. I still live in Hague, in Bluffton, Ohio. Johann Klassen served as art Saskatchewan. Photo courtesy of Gerhard I. Pe- Saskatchewan, but am already crippled for five- teacher at Bluffton College for many years. One ters, Remember our leaders: Conference of Men- nonites in Canada (Clearbrook, 1982), page 171. and-a-half years, so that I must use both hands to of his works, a brass sculture, “Dancing with write....The most horrible for us personally was Kobsar” was featured on the college campus. that our son Isaak was seized by the Macknovsy in November of 1919 and shot on the open steppe shortly thereafter. He was only found on the Isaak Dyck Children and Spouses. Chortitza steppe while plowing in April 1920.” The following list of children of Isaak Dyck and Margaretha Hamm has been provided by By Gerhard Dyck, 1947 in A. A. Toews, genealogy expert Henry Schapansky, New Westminster, B.C.: Mennonitische Märtyrer, Band 1, Der Große Leidensweg, page 387-388/Aron A. Toews, Men- Name Birth Death nonite Martyrs People Who Suffered for Their Faith 1920-1940 (Winnipeg, 1990), pages 70-72. 1 Gerhard Dyck Aug. 2,1874 Aug. 15, 1954 m. Maria Heinrichs May 6,1876 Nov. 8,1933 2m. 2 Maria Dyck ca.1944 m. Peter Dyck ca. 1929 3 Peter Dyck Oct. 3,1878 m. Helena Bergmann 1880 Sep.10,1907 2m. Maria Epp Oct.,1943 4. Agatha Dyck Mar. 20,1883 Jan. 11,1948 m. Franz Epp Dec.9,1884 5. Heinrich Dyck Aug.31,1886 m. Katharina Koop Nov. 25,1892 Dec.30,1919 2m. Maria Hooge 6. Helena Dyck May 2,1887 m. Peter Klassen 7. Isaak Dyck 8. Margaretha Dyck Apr.24,1888 July 28,1973 m. Peter P. Klassen Sep.21,1886 Aug.6,1959 Rev. Gerhard H. Dyck (1874-1941), Hague, 9. Anna Dyck May 6, 1893 1975 Saskatchewan. Photo courtesy of Gerhard I. Pe- m. Johann Klassen ters, Remember our leaders: Conference of Men- 10. David Dyck nonites in Canada (Clearbrook, 1982), page 48.

24 - Preservings No. 21, December, 2002 The Eichenfeld Massacre, October 26, 1919 “‘I Too Was There, and Mead I Drank....,’ The Eichenfeld massacre: An Analysis and Commentary on the Eichenfeld Massacre and the Mennonite Film ‘And When They Shall Ask,’” by David G. Rempel.

Eichenfeld. people: God’s punishment for the wickedness of its cially valuable for its treatment of the events after This was one of the four villages founded by the citizenry. To this judgement is added the reason for 1928--delving into collectivization of agriculture and Chortitza settlement for its landless people in 1869 the supposed cruelty of its Selbstschutz. These ex- the fate of the settlers up to late 1943 when all Men- on land it had a year earlier purchased from the Duch- planations coincide with those advanced in Rev. Aron nonite survivors in the areas under German occupa- ess Koskul. To this was added another village A. Toews compiler and editor of a two volume wor k tion during World war II were evacuated to Ger- founded in 1872 on land purchased by the settlement entitled: Mennonitische Märtyrer der jünsten many. The historical background is also well done, from an ar my man, Captain Morozov. The complex vergangenheit und der Gegenwart (The Christian but does suffer from too much reliance upon recol- was located approximately 20-25 versts to the north Press, Winnipeg, 1949), pages 130-131, in which lections of other contributors and confusion of dates, of Chortitza-Rosenthal. These five villages became a the story related the fate of the Tent Mission. Here place names and the activities of a particular state separate administrative district known as the Rev. Toews points out that Eichenfeld distinguished police agency – Cheka, NKVD, and GPU. Nikolaipol settlement, from the name of the chief itself especially through its organized self-defense The Nikolaipol settlement was the first Menno- village, the seat of the district govern- nite area of any consequence reached ment and its educational center. Alter- by German troops in the Ekaterinoslav natively it was also known as the guberniia at the end of March 1918. In Yasykovo settlement. our region, it appears to have been the It included a number of Mennonite first set of Mennonite communities to hamlets and estates founded by indi- have organized self-defense units. It also viduals or groups of related families on had a reputation of daring to protect the lands purchased by them from Russian communities from near and somewhat landed gentry who found it impossible distant villages. Mr. Loewen’s account to operate their inherited estates now describes these self-defense organiza- that they had lost their former serfs due tions in some detail, some of which I to the Emancipation Decree of 1861. have not found anywhere else. Thus he The land was far more fertile than that states that the German commander of of the mother settlement and in a rela- the local garrison directed the drafting tively short time the five villages be- of all Mennonite males between the ages came very prosperous. In outward ap- of 18 to 35 in these communities and pearance and in their educational and supervised their drills in marching and other institutions the new settlement use of their weapons. He states that each surpassed most any of the villages of village had a cavalry detail of 10 to 22 its founders. The Schellenberg family of Reinfeld, 1912. Back row, l.-r.: Johann, Tina, mounted men with orders to keep in On the other hand its villages, ham- Maria and Franz. Middle row: mother Helena Pauls Schellenberg, Alma, touch with similar units of neighbouring lets and individual chutors were also a father Johann Schellenberg. Front row: Anna, Corny, Henry. Johann communities; that the rest of the males source of envy and resentment among Schellenberg was with the tent missionaries and was killed in Eichenfeld. were organized as infantry men to de- many of the neighbouring peasantry Photo courtesy of Marianne Janzen, Winnipeg. fend their respective villages; that each who no longer were able to rent smaller village had received a machine gun with or larger pieces of land from their former gentry unit, therefore Makhno singled it out for revenge. appropriate ammunition; and that all of the weaponry landlords, or more often impecunious and absentee This is followed by the sentence: “Not a single be- had been supplied by the German command. owners. During 1919, the height of the civil war liever was to be found in it” (Note One). In turn, it is Mr. Loewen pointed out that there had been op- between the White and Red armies and of the endless alleged to be confirmed by a statement that some time position by a number of local people to this resort of plundering and murdering peasant partisan move- earlier an outside person had purchased a farm in the arms. These included preachers of the main Menno- ments under different bat’kos every estate and ham- village but that its inhabitants had not permitted the nite church and also the Mennonite Brethren church, let and along with the five Mennonite villages were buyer to move in. but neither of them dared openly to protest against it. under constant siege and sustained enormous mate- rial and human losses. In the case of the smaller Julius Loewen. Recollections. entities they were completely wiped out; Eichenfeld, Eichenfeld’s tragedy has often been written about I am familiar at least with the major aspects of the more than any other of the five villages, was virtually in Mennonite books and newspapers, especially in self-defense organization in many of the 14 villages razed to the ground. Its entire male population above our Canadian press. One of the best accounts is con- of the Chortitza settlement, but I know of no village the age of 16, with very few exceptions, was mur- tained in Julius Loewen’s Jasykowo. Ein which had this kind of conscription of males of cer- dered, about half by shooting and the other half by mennonitisches Siedlungsschicksal an Dnjepr tain ages, of having a machine gun as a matter of being hacked to pieces. (Winnipeg, 1967), page 122 (see Pres., No. 16, page policy, or of cavalry and infantry units with specific The total number of human losses for the 133). Loewen, an agronomist by profession (life duties. As far as drills are concerned, I observed the Nikolaipol district during late 1919, mostly males, is span 1900-1965), escaped to Germany duringWorld Chortitza-Rosenthal unit throughout the fall months given as approximately 110, depending upon the War II and eventually came to Canada. According to of 1918 when on afternoons they would march down inclusion or exclusion of some victims who were the book’s preface, Loewen expressed a need for a the main street of Rosenthal returning from field refugees from neighbouring areas. The victims of written account of the settlement in question. He, in exercises. This was during the fall term of my second Eichenfeld numbered 84, which included three male the late 1950s, commenced to gather materials through year at the Chortitza teacher seminary, but I do not and two female outsiders, members of the so called an extensive correspondence with former Jasykower recall whether these exercises took place on a regular Tent Mission which happened to be on an evangeliz- and began writing his own recollection. But it was schedule. While most Chortitza settlement villages ing tour in the settlement, specifically in Eichenfeld his widow, Mrs. Elisabeth Loewen who saw to it did accept arms and ammunition, none of them had during the last week of October 1919. that the collected materials of her deceased husband as large and organized a unit as Chortitza-Rosenthal, What may have been the causes for Eichenfeld’s had found their way into print. and this may not have been more than a 25 to 30 so cruel fate? One answer readily advanced by some It is an exceedingly well written booklet, espe- membership.

Preservings No. 21, December, 2002 - 25 It is difficult to find, at this late date, a reason why Alexandrovsk where he, at once, joined General militiamen, does not mention the names of possible the Nikolaipol self defense organizations appear to Denikin’s force. perpetrators of the deed. He does observe that the have been established along more military lines, and investigating authorities from the city of Ekaterinoslav its membership possibly contained a larger number Selbstschutz. established one thing “that the trails of the deed did of hotspur youths ready to take matters into their Now let me return to Eichenfeld and Nikolaipol not necessarily lead beyond the Nikolaipol district own hands than seems to have been the case through- where authorities and members of bandit or partisan borders”. He also states that during the summer of out the similar units of Chortitza settlement. At any units (whichever designation one prefers to apply to 1919 one more bandit attack was made upon rate that appears to have been the case, especially that them) appeared to have been pretty well convinced Eichenfeld, but was beaten back by the village’s of the Eichenfeld unit.And here, perhaps, we come that the earlier execution of three militia men had been Selbstschutz. This attack, if it had indeed occurred, to the nub of that village’s tragic fate. the act of the settlement’s Selbstschutz and most likely must be a confusion of dates, for that organization In our village it was widely known that in the by members of the Eichenfeld unit. The commander throughout this settlement had been disarmed and early months of 1919, a raid had taken place upon the of the main force of the Red Army in the Chortitza disbanded months earlier. Nikolaipol soviet headquarters and that the district’s settlement region, Deviatka, spared the population chief militia, along with two of his comrades had from excessive demands for all kinds of provisions Makhnovsty. been killed. Rumour also had it that the deed had for his troops and maintained discipline among his It was a different situation when the Makhnovsty been done by members of Eichenfeld’s Selbstschutz. soldiers. Even the Makhnovtsy components among returned to our district in late summer of 1919. As It was no secret among my Rosenthal relatives, nor them refrained from their accustomed manner of tak- part of the Red Army, these men had retreated north- to myself (at that time boarding and rooming at my ing anything they wanted and mistreating our people. ward after the White Army’s capture of Alexandrovsk grandmother’s place while attending the teacher train- in mid summer. Makhno’s large force retreated in the ing seminar y) that rumours about Eichenfeld’s self- direction of Kiev, r eaching Uman, a sizable city defense units complicity in this act of revenge were slightly southwest of Kiev by early September. Here true. White Army units, including some former Chortitza- Rosenthal self-defense members, succeeded in en- Heinrich Heinrichs. circling Makhno’s main force, but before they man- It may have been late March or early April when aged to inflict severe losses upon their enemy, a grandson, Heinrich Heinrichs (aged 20) appeared Makhno, a superb military tactician, managed to break at grandmother Maria Pauls’ home seeking a hiding through the encirclement. At the head of his main place against hot pursuit in the Eichenfeld area by troop were several thousand cavalry, and thousands soviet authorities and local partisans. For a number more who were transported on horse drawn tachanki of weeks he managed to hide at grandmother’s home (spring wagons seized entirely from German colo- or that of our uncle Jakob Pauls. Both these homes nists and Mennonites). They were without pieces of were located off the mainstream of village traffic, and artillery but were amply supplied with machine guns situated behind them were extensive wooded areas also mounted on horse-drawn spring wagons. for hiding in case search parties made the rounds of Thus Makhno speedily raced through the unpro- Rosenthal. tected rear front of the White Ar my in the direction of Cousin Heinrich remained here until about the Chortitza-Rosenthal and the Einlage Bridge across middle of May when the advance of the Denikin the Dnieper and thence homeward bound to Guliai Army to Alexandrovsk brought us to the very front Polie. The advance reached our area in mid-after- of a large Red Army. They were seeking to block the noon, Saturday September 21. That important river enemy’s crossing to our side of the Dnieper, either Heinrich Heinrichs in Canada after his escape bridge was guarded by two classmates of mine from across the Einlage bridge or at the ferries of Nieder from Russia. He was one of the “62” who with the Rosenthal--Andres and Kroeger. Chortitza and Razumovka. Here the two armies faced help of MCC in Constantinople was able to go to Taken completely by surprise, both men were each other for about six weeks. The frequent shelling the U.S.A. in September, 1922. Photo courtesy of offered a choice by the Makhno leadership to either did considerable damage to village properties and Marianne Janzen, Winnipeg. be shot on the spot or to jump off the center of the killed several civilians. Occasionally fair sized pa- bridge, (a height of possibly 60-70 feet) and survive trols of each army made forays into the large Chortitza Although there were frequent demands for delivery the jump. Kroeger’s body was never found, presum- Island, the Whites from the left bank of the river, the of weapons still supposedly kept by former mem- ably killed when his body hit the water. Andres Reds from the right bank. At Nieder Chortitza the bers of the self-defense units and accompanying house jumped, swam and managed to elude capture by the river was shallow enough that one could easily wade searches, the hunt for members and their arrests, if bandits during the succeeding weeks of to the island. found, were much less intense than they had been Makhnovshchina and eventually joined the emigra- By the end of May the situation for Heinrich during J anuary through March andApril. tion to Canada during the early 1920s. became highly dangerous. The Red Army troops Of course, former members of the Selbstschutz Once across the bridge, the Makhnovtsy reached had received substantial reinforcements from Bat’ko had fled their homes and sought refuge with relatives Alexandrovsk that Saturday evening. They spent Makhno’s soldiers. Every private home had larger in other villages. But the surprising thing was that so Sunday plundering and terrorizing the city, and then and smaller numbers of troops quartered on its pre- few were captured, and I do not recall that a single raced on to Guliai Polie without any serious opposi- mises. I do not know whether Makhno himself was one was executed during the five to six weeks when tion from White Army troops on either of its flanks. stationed in one of our villages during that time, but many of our villages were at the very edge of the However the stay on home grounds was of short one of his underlings who had the worst reputation fighting front. Only during the last two weeks of duration. The main body of the White Army was for brutality, Bat’ko Pravda, spent most of the five to occupation, when it became palpably obvious that steadily forced to retreat from the north by a superior six weeks in Chortitza-Rosenthal, with occasional the Red Army would be forced to retreat, did some force of Red Armies, at first primarily all along the visits to nearby villages. I will comment below on maltreatment of arrested people take place. But from eastern bank of the Dnieper. To escape them, Makhno Pravda’s visit to Nieder Chortitza and my brother the behaviour of the Makhnovtsy when they returned and his troops retreated back to ours, to the west John’s encounter with that brute. to us in the late summer and fall of 1919, it was bank of this river.And so from about mid-October to About the middle of June the White Army patrols obvious that they had collected much intelligence the last week of December 1919, the Makhnovtsy had pretty well taken over control of the Chortitza during their earlier presence in our midst concerning were hemmed in our region, roughly from Island, and cousin Heinrich succeeded in escaping to families whose sons had been members of the once Ekaterinoslav in the north to some 30 miles south of it. Although almost at once he had fallen into the armed organizations or had during the summer joined the Chortitza settlement, an area of about 70 miles hands of the Cossack patrols, he managed to con- the White Army. long and some 30 miles wide. Most of it represented vince them that he was not a Bolshevik or a member Mr. Loewen, in relating the Nikolaipol self-de- the Nikolaipol and the Chortitza settlements. Here is of the Red Army. He was allowed to proceed to fense story which included the execution of the three where the real Makhnovshchina took place. 26 - Preservings No. 21, December, 2002 I have no quarrel with the people who relate their After repayment of their debt to their sponsors, the Kuban, Ural, Yaik and other Cossacks hosts, run- nightmarish experiences and those of their relatives men gradually relocated to the eastern states, some away serfs and other adventurers and political dream- during these 10 to 11 weeks of virtual daily house eventually ending up in Canada. Cousin Heinrichs ers. Causes for riotous deeds and “plunder the plun- searches and demands for money, food, clothing, eventually landed in Detroit working for the Ford derers” were there at all times and all they needed horses, and other valuables, and seizing anything Motor Company. He died in Detroit in 1941. Ac- was to be fanned at any moment. The land and loot that took their fancy. These acts were almost invari- cording to reports from a sibling of his, he left an hunger of much of the neighbouring peasantry to ably accompanied by brutal assaults on young and interesting autobiography of his life’s exploits. For Mennonite communities in the Nikolaipol and old, male and female alike, spreading epidemic dis- some details of this particular branch of the once very Chortitza settlements –as elsewhere in Russia – must eases to which a large number of Mennonites suc- wealthy Heinrichs family, see Kornelius Heinrichs be taken seriously when assessing our guilt or inno- cumbed during the months of December 1919 to and his Descendants 1782-1979 (Altona, Man., cence for our fate during the Civil War Years. The March 1920. 1980), pages 86-87, and 142-147. mia culpa stand is more than applicable to us, but self-flagellation can also be overdone. Massacre. Conclusion. In talking with some survivors of the Yasykovo It was on October 26, 1919 when Eichenfeld It had been a virtual unanimous verdict among settlement’s experience many years ago I found per- was made to pay the price for the slaying of the three Mennonites that the nightmarish experiences of sons who were firmly convinced that they had rec- militiamen. This act of revenge may have involved Eichenfeld and the surrounding communities were ognized familiar faces from nearby peasant villages more than the regular members of among the looters and marauders. A Makhno’s army; it may have included cousin, Cornelius Heinrichs (brother of representatives from neighbouring Heinrich Heinrichs Jr.) at age 19 had peasant villages now finally able to even witnessed and survived the killing of the score with a resident who had in- his father and other brutal acts of Octo- sulted or injured them in past years. ber 26, 1919. He reported to me by The very first victim happened to be another mutual cousin to have been of Heinrich Heinrichs Sr. who was slain the firm opinion that responsibility for in the front yard of his farmstead. His Eichenfeld’s nightmarish experience first wife, a younger sister of my mother, rested more with the neighbouring peas- had died in 1914. There were seven ants than with the Makhnovshchina per children from this marriage. He had se (letter to me from a cousin who lived remarried, and there were two offspring through the Makhnovshchina in from this marriage. The oldest son, Rosenthal under the date of Aug 23, Heinrich, as earlier noted, was by now 1985). a member of the White Army. The next son, 19 year-old Cornelius, managed Acknowledgement. to elude the rampaging bandits who had Reprinted with permission of gone to the neighbour to continue their 1917 graduation class of the Zentralschule in Chortitza. David G. Rempel is Cornelia Rempel Carlson and Sonia dastardly acts. The body was taken into standing in the back row, seventh from the left--being theoretically the tallest Rempel Conly, daughters of David G. the house. Later in the day another party in the group, in that his cap is higher than the other boys. The photograph Rempel. Dr. Rempel’s posthumous of bandits visited the Heinrichs home. appears to be taken on top of the “Affenkopf” with a view towards the north memoir-family history will appear from However upon seeing the corpse of the end of Insel Chortitza. Can any reader verify this? or identify any of the the University of Toronto Press in Oc- slain man in the living room, they left at others in the photo. Photo courtesy of Cornelia Carlson, daughter of David tober, 2002. Re-written by Cornelia G. Rempel and Marianne Janzen, Winnipeg. once. In several homes more than one Carlson, with an introduction by Dr. male was killed during the day and night of October part and parcel of the Makhnovshchina. That is, the Harvey Dyck, Toronto, the book, in part, expands on 26. As already observed, a total 84 people died in deeds of unspeakable cruelty had been perpetrated the horrific period detailed in this article. Preservings Eichenfeld (76 people on October 26, one suicide, by Makhno’s followers from the areas of his main readers are indebted to Marianne Janzen, Winnipeg, and seven within the next two weeks). strength in and around Guliai Polie, Ljubimovka, who edited and arranged for the publication of this Hochfeld was the only other village of this settle- Pologi, and several other peasant villages. These were article. The readers are referred to her article, “The ment which suffered the loss of many lives during all places more than a hundred miles from and south- Eichenfeld Massacre - October 26, 1919,” Pres., the course of this day, namely 18. And so it was east of Alexandrovsk. Their presence in our area on No. 18, page 25-31. Issues 1-19 of Preservings are Eichenfeld which paid the terrible toll for an earlier the right side of the Dnieper during the late months of accessible on the HSHS website: www.hshs.mb.ca act by revengeful youths for the immense suffering 1919 was explained above as being entirely due to experienced by the district’s inhabitants. That was the then existing confrontation between the Red and Endnotes: more than the proverbial “eye for an eye” and “tooth White Armies. Note One: In their convoluted nomenclature, this for tooth”, indeed a 20-fold exaction. Actually it is safe to assume that many of the presumably meant that no one in the village had con- Heinrich Heinrichs Jr., after the la te 1919 defeat worst excesses in Eichenfeld, Hochfeld, Adelsheim verted themselves to Separatist-Pietism. Quite possi- of Denikin’s armies and retreat to the Crimea, joined and many of the surrounding hamlets and individual bly the typical “in-your-faith” religious arrogance of General Wrangel’s renewed attempt in 1920 to dis- estates were carried out by peasants of the this religious culture offended the Makhnovtsky and lodge the Bolsheviks, an effort which also resulted in neighbouring villages. These are not necessarily to may well have sparked the actual massacre. The Edi- utter defeat of the counter-revolutionary forces, and even the scores with former Mennonite employers, tor. this time for good. With scores of thousands of other but were for the sheer lust and pleasure of easy loot- Note Two: These men w ere placed as follows: Ohio White Army troops, including a sizable number of ing to their heart’s content. This is not to deny - 7, Penn. - 12, Va. - 2, Ind. - 3, Ill. - 4, Iowa - 2, former Mennonite self-defense personnel then being Makhno’s personal presence as well as those of a Kansas 12, SD - 5, Minn. 3, Miss. - 4, Neb. - 4, Cal. evacuated by ships of Russia’s for mer allies (France number of his bloodthirsty sub-lieutenants like Bat’ko - 3, and Rosthern, Sask. - 1, by Marianne Janzen, and England) to Constantinople. He spent many Pravda and the rank and file of his following from Winnipeg. months in different camps in the vicinity until finally Guliai Polie. It was their encouragement and partici- an American Relief organiza tion managed to rescue pation that resulted in murderous assaults and plun- Further Reading: the Mennonite ex-White Guardists and ship 62 of ders of our people. David G. Rempel, “Mennonite Revolutionaries them to the United States. However, one must remember that the embers of in the Khortitza Settlement Under the Tsarist Regime Generally known as the “62 Group”, these men such wanton acts of looting, raping and killing had as Recollected by Johann G. Rempel,” in Journal of were placed for a time with Mennonite families and for centuries persisted on Russia’s frontiers, inhab- Men. Studies, No. 10, pages 70-86. businesses in Pennsylvania and Ohio (Note Two). ited as they might have been by Zaporozhie, Don, Preservings No. 21, December, 2002 - 27 Anabaptist Spirituality

May 11, 2001 ence; perseverance on the ascetic path; a Christo- spiritual traditions. “Anabaptist Spirituality,” by Arnold centric piety of following Jesus. From Toronto Mennonite Theological Center Snyder, Conrad Grebel College, Waterloo, - But a second result of this radical spiritualiza- Newsletter, May 2001, page 11. Dr. Arnold Snyder Ontario. tion of the Christian life was that a millennium’s – is a member of the First Mennonite Church in This report is on a course taught from Septem- worth of liturgy, ceremony, symbolic language, Kitchener, Ontario. He is a Professor of Church ber to December, 2000 at the Toronto School of prayer, and ritual was now thrown away as “hu- History at Conrad Grebel College, Waterloo, Ontario, Theology. Arnold Snyder is a professor of church man invention,” not truly biblical, and not neces- and publisher and co-owner of Pandora Press, history at Conrad Grebel College. sary for a truly spiritual life. Waterloo. He is the author of the authoritative study, This small but mighty seminar met once a week, - There is much that characterizes monastic com- Anabaptist History and Theology (Kitchener, 1995), every Monday morning, during the Fall semester, munity that is absent from Anabaptist communities 433 pages. 2000. The seminar set out to explore the possible such as regular, systematic prayer (the hours), sys- roots of Anabaptist spirituality, both in the preced- tematic religious exercises (such as the affective ing Catholic tradition and in the contemporary 16th structured devotional engagement of the Devotio centur y reforming context. To this end we read, Moderna), and the sacramental substructure. analyzed, and compared Anabaptist sour ces in light - In light of late medieval parallels, it appears of ancient Chr istian writers, such as Augustine, that Anabaptist spirituality was a further develop- Meister Eckhart, and Joachim of Fiore, late medi- ment of the Western ascetic understanding of the eval sources such as “The Imitation of Christ”, and Christian path. Augustine, Cassian, St. Benedict, “The German Theology”, and selected Reforma- Peter Waldo, St. Francis, Tauler, a Kempis, and a tion texts. The guiding focus for the seminar was: host of others, are also the shapers of Ana baptist In what ways doesAnabaptist spirituality stand, or spirituality. not stand, in continuation with Protestant spiritual- - Martin Luther called Anabaptism a new monk- ity? ery. From his perspective, the statement was a mighty Arnold Synder, Our class was graced by the regular presence insult. From other perspectives it can be taken as a Kitchener, Ontario, and contribution of Sister Margaret Brenna, I.H.M, great compliment, an indication of the continuation Prof essor, wr iter and professor emerita of pastoral theology, Regis Col- in Anabaptism of ancient and venerable Christian publisher. lege. Her rich background and experience as a Ro- man Catholic religious as well as her mastery of the Catholic spiritual tradition were invaluable addi- tions to our class. Margaret was a co-teacher of the The Roots of Anabaptism course, to all practical purposes. She delighted us Anabaptism was a Greek word meaning “rebaptism”. The term was not used by the Anbaptists with her warm humour and enlightened us with her themselves. It was a term of great approbation used against them by their enemies. It was a heresy insights. warranting the death penalty. Anabaptism can be understood as a triangle with the early, original True to its exploratory, seminar format, teachers movement at the base. The first generation was pluralistic and diverse with rebaptism as one and students alike learned much as a result of our commonality. Switzerland became the cradle of the movement when Conrad Grebel (1498-1526), study together. Although the class conclusions are Felix Manz (1498-1527), and other radicalized followers of Zwingli celebrated the first adult impossible to summarize adequately, I attempted to baptism January 21, 1525. Mic hael Sattler (ca. 1490-1527), presided over a conference of Anabaptists draw up some theses and conclusions for the last at Schleitheim in Feb. 1527, which adopted the seven article Schleitheim Confession, the first class. In answer to the focus questions that guided systematic statement of Anabaptist beliefs. our study, the following points are a summary of Hans Denck (1500-27), a mystic-humanist, was one of the first leaders of South German Anabaptism, those theses: working in Augsburg and Worms. Thomas Müntzer (1488/9-1525), a religious socialist, was the - The shape of Anabaptist spirituality – its un- leader of the 1525 Peasant revolt in southern Germany. Hans Hut (ca. 1485-1527) was an admirer derstanding of God’s call, the process of salvation, of Müntzer and the most successful Anabaptist evangelist in southern Europe. He was the originator and the Christian walk – was fundamentally as- of almost all Anabaptist groups in Austria and Moravia. Pilgrim Marpeck (ca. 1495-1556), lived in cetic (and in this sense, Catholic), and only super- Strassburg and Augsburg, becoming the leader of a group of congregations from Alsace to Moravia. ficially Protestant. Balthasar Hubmaier (1480-1528), was involved with the Zürich group in 1525 although he never - Seen in the context of Reformation biblicism, agreed with Grebel and other Anabaptists on the state and non-violence. In Nicolsburg, Moravia, a the Anabaptist appropriation and reading of Scrip- pacifist party dissented from Hübmaier’s party (the Schwertler), acquiring the name Stäbler (staff ture appears to be a heightened ascetic reading, stand- bearers). The later group became the headwaters of the Hutterite movement. In 1528 they adopted ing in continuity with the late medieval understand- community of property. From 1533 to 1535 they were led by Jakob Hutter who was burned at the ing, rather than being a radical break from it. Conse- stake Feb. 25, 1536. quently, Anabaptism is not best described as “Prot- The third major Anabaptist tradition developed in the Low Countries where it sprouted quickly in estantism taken to its proper ends,” but rather, it the soil well prepared by the sacramentarian movement - originating in the Devotio moderna and appears to be a “Protestantized Ascetic Piety.” the “Brethren of the Common Life”. The founder of Anabaptism in the Low Countries was Melchior - The radical spiritualism of the Anabaptists Hoffman (1495- ) who worked in Wolmar, Wittenberg, Dorpat and Strassbourg in Southern (which had late medieval roots) cleared the ground Germany. Like other early Anabaptists, he held radical eschatological views. for radical restorationism. The Anabaptists attempted Hoffman preached in East Friesland in 1529 and baptised 300 in Emden the following year. One to restore the church to its pristine, New Testament of Hoffman’s converts, Jan Matthijs assumed a leading role and his messengers baptised many, shape. One result was the formation of a “Believ- including the brothers Obbe and Dirk Philips in Leewarden. In 1534 Matthijs and Jan van Leiden ers’ Church”, in which each member had been indi- took control of the city of Münster resulting in its violent seizure. Obbe Philips became the leader of vidually called into the Body of Christ by the living the peaceful, biblical Anabaptists. Menno Simons (1496-1561), Witmarsum, Friesland, joined this Spirit of God. This development was frowned upon group in 1536 giving his name to the non-resistant Biblical Anabaptists. by Catholics and Protestants alike. EarlyAnabaptism was a process, a diffuse and varied phenomena that developed over time, and - The resulting Anabaptist communities had an ended with the consolidation of sectarian church boundaries. By the end of the 16th century, the soil ascetic, monastic shape: baptism as vow; discipline of mysticism, socialism and radical eschatology, had evolved into the Christ-centered and peaceful (the ban) as encouragement to growth and obedi- Swiss Brethren, Hutterite and Mennonite traditions. The Editor.

28 - Preservings No. 21, December, 2002 The Biblical Basis of Nonviolence “The Biblical Basis of Nonviolence,” by J. Denny Weaver, a Sermon presented in the Steinbach Mennonite Church, Steinbach, Manitoba, Sunday morning, January 27, 2002 - Text: Judges 3.15-23; 7.7-8, 19-21.

Introduction. appears the story of a rebellion of young gods been suspicious, but the king was not suspi- I was blessed to live in southern Manitoba against the old gods. Tiamat, female god, cious when Ehud reached under his clothes for one year a decade ago. I visited Steinbach fought against Marduk the head god. Marduk with his left hand. Ehud pulled out the eigh- then and I like Manitoba. It is a pleasure and a killed Tiamat—he forced the wind into her teen-inch sword and stuck it right into King privilege to be here again and to worship with mouth and blew her up like a balloon. Eglon’s belly. Eglon was very fat, and Ehud you this morning. And when she was thus distended, he shot pushed the sword in until even the handle dis- My invitation was to speak about the bibli- her with an arrow. And then Marduk took his appeared in the fat, and the “dirt” came out of cal basis of nonviolence. I fully believe that sword and sliced Tiamat in two, and set up the the hole. Then Ehud left and closed the doors the Bible’s message is intrinsically one of non- upper portion of her distended belly to be the behind him. After a while the king’s servants violence. Given that the Bible contains a lot of big dome that makes the sky, parallel to the returned and saw that the door was still closed. violence, including a lot of violence that would dome in Genesis 1.6. Finally Marduk killed They assumed that the king was attending to be far from suitable for showing on family- another rebellious god, and used his blood to his personal needs, so they waited. They waited oriented TV programs, the belief that the Bible make people. Note the violence in this story until they got embarrassed about how long the has an intrinsically nonviolent message is not from Enuma Elish—the earth and humankind king was occupied. Finally they broke the door immediately obvious to everyone. In fact, many are both products of divine violence. open and found him dead. Meanwhile, Ehud folks appeal to that violence in the Bible to Now compare the violent story in Enuma rallied an army and massacred 10,000 of the justify violence as a divine or sacred calling. Elish with the two accounts in the Bible. In leaderless Moabites. That is a very violent story, Seeing the Bible as an intrinsically nonvio- Enuma Elish, creation originates in violence— both in the assassination of King Eglon and in lent book is something of an acquired taste. It the fight of Tiamat and Marduk—and divine the subsequent masacre. involves more than just picking out particular vengeance—Marduk killing the god in pun- texts that appear to support nonviolence. It is a ishment and using his blood to make human- Gideon. way of looking at the entire biblical story. This kind. When compared with the Enuma Elish, it Judges 7 contains the story of Gideon, who morning I will sketch how and why I believe jumps out at us that the Bible’s creation stories saved the Israelites from a big army of that the Bible proclaims a nonviolent message. picture creation entirely without violence. We Midianites. Gideon took an army to meet the And part of understanding that the Bible pro- could develop the contrasts between the Enuma Midianites, but God told him that he had too claims a nonviolent message is to understand Elish and the Bible’s two accounts much fur- many men, and that if that army triumphed, how to deal with the many violent stories in ther. people would say that the victory was due to the Bible, particularly in the Old Testament. I But for this morning, the main point is that the number of troops rather than to God. Thus will show the Bible’s nonviolent orientation posing this kind of nonviolent theological con- God charged Gideon to tell the men that all by reading a few stories from the Bible with trast to Enuma Elish is the real purpose of these those who were scared could go home--and you from a nonviolent perspective. creation stories, and that they should absolutely 22,000 went home and 10,000 stayed. not be taken as scientific or literal accounts. But God told Gideon that 10,000 was still The Creation Story. When we know about the violent story in too many. Gideon ran another test. He brought I start with brief comments on the creation Enuma Elish, it certainly appears that the Bible his troops down to the water to drink. All that stories in Genesis 1 and 2. The first story in intentionally begins in a very nonviolent way. got down on their hands and knees and put Genesis 1 walks us through six “days” of cre- their faces in the water to drink were put on ation—“days” that show progress from chaos Ehud and Eglon. one side, and on the other side he put all those to order and from simple to the complex. You Now let’s examine the two stories from that scooped up water in one hand and lapped may be familiar with the problems of reading Judges that were just read as the sermon text out of their hands like a dog. 300 scooped this story as a scientific account: the age of of the morning. One story is violent and one is water up in their hands. Gideon sent all the earth; alternating light and dark without sun not. rest home, and kept the 300. and moon; green things growing in day three, Judges 3.15-30 tells the story of how Ehud Gideon gave instructions that each of the doing their photosynthesizing, although sun saved the Israelites from King Eglon of the 300 would carry a trumpet, and a jar with a which powers photosynthesis does not appear Moabites, who forced them to pay tribute. This torch inside. Then in three clusters of 100, they until day four. earthy and graphic story features some inter- surrounded the camp of the Midianites. At The creation story in Genesis 2 poses still esting details. One of the details is that Ehud, Gideon’s signal, they all broke their jars, so more problems if we read these as literal scien- the man who carries the tax money to King that the flames burst out, and they started blow- tific accounts. The two stories pose a quite Eglon, is left handed. Ehud made himself a ing their trumpets. With the lights suddenly different order of events--Genesis 1 has male double-edged sword about eighteen inches long and female created at the end, as the culmina- and attached it under his clothes on his right tion. Genesis 2 has human being as male cre- thigh. He and his retinue carried the tribute Libraries and Researchers. ated at the beginning on a bare earth, followed money to King Eglon. After they had left the Do you need back copies of Preservings? by plants and animals, with human being as king’s residence, Ehud went back alone to see We now have available a CD-ROM with female created at the end. We need to know the king. When Ehud approached and said that Issue No.s 1 to 19 of Preservings (Note: No how to deal with these issues, but dealing with he had a message from God for the king, the pictures included for Issue 8, only the script. them is only a minor element of seeing that king sent his servants away. And when the Issues 1-7 are scanned only.) these stories actually make the Bible’s nonvio- king stood to receive the message, Ehud reached Cost is $30.00 plus $5.00 for shipping and lence visible. under his clothes and took the sword from his handling. To order send cheque or money Let’s put these stories of creation in con- right thigh. Here we see where the detail of order to Scott Kroeker, Box 21306, Steinbach, versation with creation as told in the Enuma left-handed comes in. The right hand is the Manitoba, Canada, R0A 2T3 (allow several Elish. Enuma Elish is a long Babylonian ep- power hand, and the hand that would normally months for delivery). Check it out first on our och that dates from the same period as the early hold a weapon. If Ehud had reached under his website - www.hshs.mb.ca Old Testament. In the midst of Enuma Elish clothes with his right hand, Eglon would have

Preservings No. 21, December, 2002 - 29 flashing and the trumpets blaring, the considered the soiled, unclean hand, and it was could always command a civilian to carry the Midianites thought that they were surrounded very improper to use it in public. Thus the heavy pack of military gear. But the Romans by a huge army, and they panicked and started blow to the right cheek mentioned by Jesus in were relatively enlightened occupiers. To pro- fleeing and hacking at each other. The 300 Is- all likelihood was a back hand slap. One does tect the population from the military, military raelites chased after them, but no slaughter is not give a backhand slap with the intent to regulations forbade soldiers forcing a civilian mentioned. They did capture and kill two cap- injure; it is done to insult, a supposed superior to carry the pack more than one mile. When tains. My primary point is that this victory was insulting an inferior. Jesus says to “go the second mile,” he is tell- achieved by wits and a ruse by a small handful The backhand slap mentioned by Jesus is ing the civilian how to turn the tables on the of men that did virtually no killing. This story an insult designed to provoke retaliation. And soldier who forces him to carry a pack. By presents an example of primarily nonviolent for the inferior to retaliate for the insult with a going beyond one mile, the one carrying the resistance through creative imagination. hit would be exactly what the person of supe- pack puts the soldier in a position of having rior status wants—it would constitute the legal broken regulations. And now, rather than the The Story of Jesus. justification for the superior to beat the person soldier forcing someone to carry the pack, the The question is: if these two stories repre- who retaliated. But by responding to the first soldier ends up begging him to put it down sent two attitudes toward violence in the Old slap by turning the other cheek—the left before the soldier gets in trouble. Again, Jesus Testament, what do these two stories tell us cheek—toward the one who made the slap, the has suggested how the exploited person can about nonviolence and the Bible? Which one person of inferior power can actually turn the turn the tables on an oppressor. of these stories more nearly represents or re- tables and gain the upper hand. By turning the flects the will of God? Which one of these other, the left, cheek, he has taken away the Narrative of Jesus. stories should we adopt as a model? How do superior’s power to insult by offering him a Past the Sermon on the Mount, other sto- you justify that answer? humiliating series of choices. ries show Jesus in conversation with women To answer these questions, I want to look The superior has two options—a left- when that is not expected—and in these in- at some biblical texts from the story of Jesus. handed slap, which is out of the question, or a stances his actions pose a contrast to some And we will see how these texts about Jesus right-handed fist, which would be to acknowl- expected conventions. He raises the status of have the potential to shape how we understand edge the equality of the person insulted and is women. His stories confront the racism against these two stories of Ehud and Gideon. Even thus also out of the question. Thus by turning Samaritans by raising their status. Jesus’ teach- though you may guess the final conclusion, the other cheek, the one slapped has gained the ings show concern for poor people. I just note you may still be surprised by the analysis of upper hand in the encounter, and the one who these items without describing them in detail. Jesus. made the first hit has to withdraw, himself Luke 6.6-11 has a story about Jesus’ heal- One text to observe is how Jesus described humbled. ing a withered hand. The dominant feature of his own ministry when he made a public an- According to Wink, the setting for giving the story is that the healing occurred on the nouncement of it in Nazareth. Luke 4 contains the cloak along with the coat is the debtors’s Sabbath day, a defiance of the conventional the account. Jesus quoted from Isaiah 61.1-2 court. In that epoch, many poor people were expectations. And it was clearly a deliberate and said that his mission included good news being victimized by abusive rents that they defiance—Jesus had the man come to a promi- to the poor, release to captives, recovery of could not pay. The debt holder would haul these nent spot where everyone could see him, and sight for the blind, and freedom for the op- poor folks into court and demand payment. As Jesus looked “around at all of them,” making pressed. Speaking of freeing prisoners, heal- long as the debtor could not pay, he had to eye contact and drawing their eyes to him, be- ing blind people, and liberating the oppressed surrender something as security. For the poor- fore he acted. is not just a “spiritual” or inner message; it est people, it would be the last thing of value A number of other stories have similar fea- involves real, external, visible social changes. they owned, namely the coat on their back. tures. One of the most striking is often re- Another text from Jesus presents the fa- Surrendering that coat left a man wander- ferred to as the cleansing of the temple. We do mous sayings in Matthew 5.39-48, where Jesus ing around in the daytime with only his under- not need to engage the debate about the nature talks about turning the other cheek, giving the garment. However, the law did allow the poor of the particular offense that Jesus encoun- cloke or inner garment as well as the coat or person to regain his coat again at night for tered in order to know that he was upset with outer garment, and going the second mile. These protection against the cold when sleeping—it what he found. He made a whip and went in well-known texts have become synonymous really was his only possession of any value. and knocked over tables and cracked the whip with “peace”—as a passive, self-effacing non- Thus one envisions here the continuing spec- and chased animals and told the money chang- resistance to evil. They are presumed to present tacle of the poor man showing up in court ev- ers to get out because it was supposed to be a the real peace teaching of Jesus, which is ery morning to surrender his coat—his only house of prayer but they had made it a “den of deemed true but also an ideal way that only a possession of any value—to the wealthy debt robbers” (Luke 19.46). That very assertive act very few people can or should actually imple- holder and then getting it back in the evening of chasing out the money changers and the ment. for sleeping. people selling animals was the event that made In that culture, when someone was naked, the authorities so mad that they started plotting Engaging the Powers. the shame fell on the one causing or viewing how to kill him. In his book Engaging the Powers Walter the naked person rather than on the one who Next consider the betrayal and arrest of Jesus Wink shows us a different understanding of was naked. Thus to expose the exploitative (Luke 22.47-53). The text says that he had these texts (Note One). nature of the economic system, Jesus suggested been in the garden of Gethsemane, praying Matthew’s version of “turn the other cheek” that when the the poor man was asked for his emphasizes a strike on “the right cheek”. Look coat, he should just pull off his last remaining at me as I speak, and note very specifically garment as well and hand both coat and cloke Notice to Subscribers. which is my right cheek. And then, think which to the wealthy man—and stand before him na- The annual HSHS membership/subscrip- is your right and your left hand. As you face ked. This act would show how the system al- tion fee for Preservings is $20.00. This does me, what kind of blow gets to my right cheek? lowed the wealthy to strip the poor naked— not cover our direct printing and publishing Most of you are right handed. Think where a and embarrass the wealthy person who caused costs and therefore donations and contribu- blow with your right hand, your natural power the nakedness. This statement thus constitutes tions are welcome. Please send in the $20.00 hand will land—on my left cheek. You get to another suggestion by Jesus that allows the annual fee on an annual basis using the blue my right cheek with either a left-handed fist or person on the underside to turn the tables on insert form. If you do not wish to receive a back-hand slap. an oppressor. Preservings please let us know. In the culture of that time, the left hand was On going the second mile: Roman soldiers

30 - Preservings No. 21, December, 2002 and trying to get the disciples to pray with tice. And in the face of this violent activism, But I think not—this text does not portray vio- them, but they kept falling asleep. Then the Jesus charged his followers not to resist in lent, divine vengeance at all. mob came, and Judas gave him the kiss to iden- kind, not to resist violently. He did resist— It can look like a violent text at first glance. tify him. The folks with Jesus had their swords verbally—reminding them somewhat sarcasti- The image of the rider on the white horse ap- ready to defend him, and Peter actually got his cally that he was always available, unarmed, in pears violent, and there is a seemingly a vio- sword out and started swinging away and cut the temple and, if they had understood what he lent culmination. The rider is depicted with eyes off the ear of the high priest’s servant. But was about, there was no need to come after like fire; the robe of the rider is dipped in blood; Jesus told Peter to knock it off—his people him with an armed mob. the armies of heaven are lined up behind him; don’t act that way. And Jesus healed the This is a nonviolent reading of the story of from his mouth comes a sharp sword with wounded ear. Here Jesus directly forbid vio- Jesus. This reading does not depend on the which he will rule the nations with a rod of lent resistance. authority of a few, particular Bible verses. Un- iron; and tread the winepress of the fury of the And Jesus said another very interesting derstanding the Bible as a nonviolent book wrath of God. Then the reader sees the beast thing in this context. He chided the leaders comes from understanding that the story of and the kings of the earth with their armies, all who had come out with an armed mob to arrest Jesus as a whole is an intrinsically nonviolent lined up to make war on the rider on the horse him. Why did they come now, particularly with story. I am not talking about a few selected and his army. According to a number of inter- a mob armed with swords and clubs. After all, aspects of Jesus. Jesus’ story as a whole re- preters, this image presents the supposed last he said, “Day after day I sat in the temple teach- veals and embodies the reign of God. And to great battle at the end of time, when God fi- ing, and you did not seize me” (22.53). He read this story as a Christian is to believe that nally, violently smashes the forces of evil once seems to be saying that if they had really un- the nonviolent story of Jesus is the most full for all. The beast is captured and he and the derstood him, they would have known that revelation of what the reign of God looks like. false prophet are thrown into the lake of fire; weapons were unnecessary because he would This is a Jesus-focused reading of the Bible, and the rest of the evil armies are killed by the pose no violent resistance. and it is a nonviolent reading of the Bible. sword of the rider on the horse, the sword The following events are quite well known. Now I take that insight about Jesus as the coming from his mouth. Jesus was arrested, he was tried, convicted, one who makes visible the reign of God back This language sounds violent. And that is a and executed. And after three days God raised to the stories of Ehud and Gideon. And I ask common interpretation. But that interpretation him from the dead. which story reveals an understanding of God starts with violence and it assumes violence— most like that revealed in Jesus. It should be and it misses the meaning of the text entirely. Analysis. obvious that the story of Gideon rather than Recall what I described as the way Jesus’ life How do we understand these several texts the story of Ehud most reveals the God re- and teaching make visible and point to the reign about Jesus—the sayings about turning the vealed in the event of Jesus. of God, the nonviolent reign of God. And let’s other cheek, giving the outer garment, and go- Seeing how reading the Old Testament look again at the rider on the white horse. ing the second mile, along with acts such as through Jesus reveals the story of Gideon as His robe is dipped in blood, before the big defying the established order by healing on the the story that most nearly reveals the will of battle. The rider obviously lives, but has blood Sabbath, chasing business people out of the God shows how we can accept the Old Testa- on his robe before the battle. And his name is temple, then the events related to his arrest, ment as an authentic book but without seeing “Word of God” (19.13). This rider is a symbol and finally his death and resurrection. its violent stories as justification for contem- for none other than Jesus, Jesus who has been First, it is important to say that I read these porary violence. The Old Testament contains crucified and resurrected. Blood on the robe of texts as a Christian. I believe that in Jesus the the honest story of God’s people trying to un- the living Jesus means that this is an image of reign and rule of God is revealed. To know derstand what it means to be God’s people. resurrected Jesus. And it even tells us that the what God is like, to know what God’s rule is That understanding was not always clear to image refers to Jesus when it says that he is like, start by looking at the teaching and the them. And as they tried to understand, they named “Word of God,” which is a name for life of Jesus. made competing and even contradictory claims Jesus in the gospel of John. I want to make three points on the basis of as they tried, through time, to understand who And now consider the two-edged sword these stories about Jesus. First, I see that the they were as God’s people. A Christian, that that comes from his mouth. Hebrews 4:12 says reign of God that Jesus embodied as a mes- is, a Christ-centered reading of that story, en- that the word of God is sharper than any two- sage with clear social connotations. When ables us to say which of their efforts most edged sword. Here I think is a symbol that Jesus made the rule of God visible, it spoke to fully revealed the will or the rule of God, but Jesus speaks the word of God. And when you the real needs of real people, it empowered without merely cutting out or abandoning part have an opportunity to examine the text, you people on the underside—victims of oppres- of the Bible. will notice that there really is no big battle sion or occupation, it confronted injustice. I want to look at one more text--from the mentioned. It just says that armies lined up, Jesus’ actions made visible what God’s rule book of Revelation. and then it moves to the capture of the beast looks like in contrast to circumstances and con- and the false prophet. And then notice what ventions that oppress and bind. Revelation. slays the armies of the beast and the kings of Second, very clearly, Jesus was not pas- Revelation was written in the first century. the earth—the sword from the rider’s mouth, sive. He did not passively submit to injustice. It contains many symbols. Its symbols were namely the word of God. This image does make Rather, Jesus actively confronted injustices. meant to be accessible to readers in the first Jesus triumph—but a triumph entirely without Examples were the suggestions he made in century—a fact that is fully and completely Matthew 5 about how the person on the under- missed by the folks who want to see Revela- side can turn the tables on the oppressor, the tion as a book that predicted the future 2000 healing on the Sabbath, and the temple cleans- years ahead of the first readers and is now Notice to Subscribers. ing. These are examples of activism. coming true in our time. Every issue we receive five or six notes The very important third point is that this Many people read Revelation as a violent from readers kind enough to say they no longer activism was nonviolent activism. Jesus’ ac- book, as the book that seems to depict God’s wish to receive Preservings. If you are no tivism did not cause bodily harm to people or violent judgment and vengeance on the wicked longer interested in receiving Preservings, or destroy things. Rather it was activism that re- at the end of time. I want to look at one such if you have moved and your mailing address vealed the injustice of the status quo and posed text. It is Revelation 19.11-21, which has the has changed, please drop us a line. With each an alternative to it. In the story of Jesus’ arrest, image of the rider on a white horse with a issue we lose a number of readers who have the activist motif is shifted. This time it is the sword coming out of his mouth. This text is moved and have not bothered to send in their mob that is active, active in promoting injus- frequently cited as a text of divine vengeance. new addresses.

Preservings No. 21, December, 2002 - 31 violence. He triumphs by the Word of God. faculty member at Bluffton College. How is The image of the rider on the white horse is Bluffton College making its mark for nonvio- not a violent text at all. It is a highly symbolic lence? statement, in apocalyptic language, of the sig- It is not easy for teachers who do not sup- nificance of the death and resurrection of Jesus. port the war, but who need to keep their jobs This text says that the reign of God constitutes and maintain good working relationships with the ultimate force in the universe, which is al- principals and teachers who are vocal about ready manifest in the life and teaching of Jesus. supporting the war. The head of the education This seeming violent image of the rider with department of Bluffton College recently called the double-edged sword is really another state- a meeting of teachers from peace churches in ment about the nonviolent reign of God, in schools around Bluffton, to give them a chance which God reigns and achieves victory, not to get to know and support each other and to through violence—as the world does—but share ideas on how they have been handling through the life, death and resurrection of this difficult situation. Jesus. And what is more, there is no future, At Bluffton College I am helping to edit a violent confrontation yet to come—the impor- book that deals with “nonviolence across the tant “battle” has already occurred, in the death curriculum.” We believe that nonviolence has and resurrection of Jesus. the potential to impact all disciplines in the If one simply reads the Bible as a “flat” college curriculum. This work in progress book, with the assumption that every story and speaks to that issue. every saying speaks directly to us, one can At Bluffton College we have a high percent find a lot of material that seems to justify vio- of students who are not Mennonites. One young lence. The assassination of King Eglon by Ehud man I am thinking of comes from a strong mili- followed by a massacre of 10,000 Moabites tary background. At Bluffton, through classes constitutes one violent example observed this and discussions, he made the decision to em- morning. J. Denny Weaver in Steinbach, Manitoba, Janu- brace our nonviolent theology and become a But the Bible is not a “flat” book depicting ary 27, 2002. member of First Mennonite Church. His deci- violence alongside nonviolence as equally jus- patriotic display. My wife, a nurse, works in sion has meant personal sacrifice—for a while tifiable. Rather, the Bible shows the ups and such a setting. She put a candle for peace on it created something of a rift in his family and downs in the story of the efforts of God’s her desk to occupy the place of a patriotic dis- his mother advised him not to come home until people to understand their identity and their play, and found a UNICEF lapel pin featuring his father got used to the idea. mission, with the culmination of that story com- all the children of the world to wear over any ing in the life, death, and resurrection of Jesus. red, white and blue ribbons handed out for Conclusion. And when one reads the entire Bible through staff to wear. The Mennonite Church USA has These are a very few ideas and examples the lens of Jesus, one can see that God’s reign been selling a pin that says “Pray for Peace.” A from my small world of work. What do you do is nonviolent. Nonviolence is biblical because couple days ago, one of my friends related that specifically to let others know that you live a the entire story of the reign of God in history, she was approached by someone who thought peace theology? We need to keep talking to- the story that begins with creation and culmi- that the pin was a good idea and wanted to gether about how to make a consistent witness nates in the life, death and resurrection of Jesus, know where to acquire one. Then my friend for peace in times of war. The important thing is a story that presumes nonviolence. explained that she wore the pin as a symbol of this morning is to know that it is our Christian We saw violence on September 11, but there peace and as a witness against the war. And the calling to live in a way that makes God’s peace- was also violence on October 7, when the other person said, “Well, I don’t want one of able rule visible. May God inspire our imagi- United states unleashed massive military re- those.” So we look for ways to pose an alter- nation to live that witness, may God give us prisals on Afghanistan. Both dates are trag- native witness to the prevailing war mentality. the courage to live that witness, and may we edies. Right now (Note Two), teachers in the encourage and support each other in that call- United States have been under a lot of pres- ing. Nonviolent Reign of God. sure, from the public as well as from some The nonviolent reading of the Bible we principals, to display patriotic symbols in sup- Endnotes: talked about today speaks quite specifically to port of the war. In my area, one school princi- Note One: Walter Wink, Engaging the Pow- us and to the violence of October 7 as well as pal arranged for every student and every teacher ers: Discernment and Resistance in a World of September 11. This reading of the Bible to wear red, white and blue so that they could of Domination (Minneapolis: Fortress Press, says that if we want to be identified with Jesus, arrange themselves in a big flag showing that 1992), 175-84. if we want to live in his story, then we need to the school was 100 percent behind the war. Note Two: This sermon was written in Janu- live in a way that witnesses to and makes vis- The teacher agonized long and hard and finally ary 2002. ible the nonviolent reign of God. Living in this called in and took a sick day on the scheduled way calls for imagination and for courage. red, white and blue day. Another teacher in my This morning I am a guest in Canada. I Sunday school class works for a school where Subscription Reminder: cannot speak for you. In the United States since the principal required every class to have a September 11, there is much renewed, exag- patriotic display in support of the war. After If you have not paid your 2003 gerated patriotism. How do we as nonviolent some stressful days she came up with a cre- membership fee, this may be the Christians respond, when this war sharpens ative, peace-focused alternative. She had her last issue you will receive. To the line so dramatically between violence and class draw pictures of hands, which they could our nonviolent theology? I will mention a few paint red, white and blue, but the important avoid being taken off our mem- things from my immediate experience that I thing was that her hall display depicted hands bership list, send your membership hope will stimulate your thinking about things that represented hands of children around the fee of $20.00 to HSHS, Box 1960, that you can do. globe that were working for a better world. What alternatives are there when one works Mennonite Colleges and Universities have Steinbach, Manitoba, Canada, in an office where every other person is wear- values and actions that separate us from our R0A 2A0. ing a patriotic flag pin and all desks sport a state counterparts. I am a religion department

32 - Preservings No. 21, December, 2002 Toward an Understanding of Conversion - Part One Toward an Understanding of Conversion - Part One, “Focus on Experience,” by Dr. John H. Neufeld, 290 Emerson Ave., Winnipeg, Manitoba, Canada, R3G 1G4, 2002.

Introduction. reader to reflect seriously and openly on his or her have. We are thankful for this freedom of choice but Christian conversion is one of the topics about own experience. we must also remember that the freedom to choose which there is continued controversy, confusion This article is intended to deal with a range of includes the freedom to make negative choices. We and uncertainty. All believers must come to grips topics related to the experience of conversion and have the option of turning our backs on our up- with the questions surrounding this topic. In this salvation. It will not deal with the theories of atone- bringing; we have the option of saying no to the article I want to examine the Bible as well as explore ment that try to explain how the life, ministr y, death efforts of parents and church to have us receive the and reflect on our own experience and heritage in and resurrection of Jesus Christ make salvation good news. This other side of freedom, the free- relation to conversion. possible. My focus will be on the experiential as- dom to reject, to say no, causes us a great deal of Some of the questions that continue to surface pect of salvation, i.e. the human side, rather than on pain and confusion. As parents, grandparents and are these: Must I have a certain kind of conversion God’s side, w ho provides salvation for all by grace churches we are then in the position of the father in experience in order to be converted? Must all be- through faith. Jesus’ parable (Luke 15) who permitted the younger lievers be able to tell a clear “before and after” story Here’s what I would like to do in Part One: son to make an unwise choice and leave for a far of their coming to faith? Must all believers use the First, I will identify four foundational concepts that country. This is the painful reality of freedom: if we same words, terms and concepts when they speak we want to have in mind as we explore this subject. have the choice of saying “yes” we also have the of conversion? Must I be able to give a date for my Secondly, I want to identify the variety of memo- choice of saying “no.” conversion? Does everyone’s conversion have to ries/emotions we have about conversion. Thirdly, This is right at the center of our Anabaptist- be a climactic or dramatic experience? What basis is since we “live by story,” I want to share a variety of Mennonite understanding of the church as being a there for the assurance that God has accepted me? stories of conversion and reflect on them. This will voluntary body. Everyone, as he/she grows up has Is there a correct way in which to become a Chris- bring Part One to conclusion. the real choice of deciding to accept Jesus into their tian believer and experience salvation? Part Two will continue in the next issue of lives or to reject him. This suggests that when we Some of the confusion and uncertainty we ex- Preservings. Since we also “live by words” as well do evangelism in our churches, we must present the perience surfaces when some church, preacher or as by stories, we will consider the great variety of invita tion to believe clearly, with compassion and evangelist comes into our communities insisting language used in the Bible to speak of salvation and with conviction, but we can never force anyone to that everyone must have the type of experience they conversion. Fifthly, I will identify a variety of ex- say “yes” to God. believe in. They may also insist or at least give the pectations that people have when it comes to con- In his ministry on earth Jesus never used emo- impression that we must use their set of terms to version, including the expectations that we may tional arm-twisting and pressure to make a person describe our salvation or, we must follow the same legitimately have in regard to children and young decide to follow him. The church, Jesus’ body, number of steps in coming to faith. If we fail to use people who grow up in a Christian home and in the should also refuse to use such methods. Instead we their language then we are suspected of being unbe- context of a nurturing congregation. In this section should learn from our Lord how to relate to others, lievers. If we can’t follow a certain pattern or series I will also share with you how I worked with young including non-believers, in gentle and compassion- of steps we may doubt whether we are in fact Chris- people and young adults in the context of pastoral ate ways. The Lord risked a great deal when he tians. The preaching and teaching of some, causes work and a church membership or catechism class. created human beings with free will. many a great deal of pain, anxiety, uncertainty and Finally, I will conclude with a list of affirmations The third concept that should be in our minds fear. that we can make on the basis of the biblical evi- when we think about evangelism, conversion and Unless we become clear, on the basis of the dence. salvation is the reality of opposition. The fact of the Bible, about our own understanding of salvation matter is that we are not the only ones attempting to and conversion, we may end up doubting our expe- Four Concepts. have an influence in the lives of others. Certainly rience and even questioning whether or not we are Before I move into the next section, I want to good seed is being sown in every person’s life, but real Christians. If we have been baptized already mention four concepts that we want to keep in mind just as certainly “the enemy” is also sowing weeds we may even wonder whether our baptism is valid. as we explore this important subject: myster y, free among the wheat. The weeds of opposition take Some may even feel that in order to be genuine will, opposition and patience. The first one is mys- many forms in our time. Sometimes the opposition Christians they must leave the congregations in which tery.You and I are fallible and limited in our under- to the good news of the gospel appears in the form they are presently members. If we fail to gain the standing. God is far above and beyond us and it is of secularism, materialism, or sensualism. Some necessary clarity and conviction then we will likely an awesome mystery to me that God, the creator times the weeds of opposition take the form of be “tossed to and fro and blown about by every and sustainer of the universe came among us in the indifference or a pathy, an “I can’t be bothered” atti- wind of doctrine” as the Apostle Paul warns us in person of Jesus, inviting each of us to respond to tude. These and other forces are at work in our lives Ephesians 4:14. Him in faith and with obedience. and in the lives of everyone we are concerned about. Another area of confusion is in relation to chil- I agree with the question the Psalmist asked in As Jesus put it, “someone has planted weeds dren and the faith. Traditional Anabaptist-Menno- Psalm 8:3-4, “When I look at your heavens the among the wheat.” The soil of our lives, yours and nite understandings regarding children are being work of your fingers, the moon and the stars that mine, as well as the soil of every person we meet is challenged repeatedly by strange theologies that have you have established; what are human beings that being tilled by evil as well as by good forces. Cer- developed during the past century. There are some you are mindful of them, mortals that you care for tainly we believe that God and the Holy Spirit are at groups, like the Child Evangelism Fellowship, that them?” This remains a mystery to me – that the work in our lives, but we recognize that the forces teach that all children are lost or soon will be and Creator of the universe is mindful of human beings. of evil, in various expressions, are also at work in must be converted as soon as possible. Do we It is also a mystery how the Lord makes his pres- every one’s life. Let us never forget that the forces believe that children are lost and responsible and ence known in our lives. It is a mystery how God opposed to God and the good news of the gospel accountable and thus need to be converted? gets through to us over the course of our lives. Let are at work in the world. Earlier in my life I had a struggle about these us admit that there is much in our world and in our The fourth concept that should be kept in mind matters myself and it took me some time to come lives that we do not understand and will never un- is patience. Patience is part of “the fruit of the through the confusion to clarity and conviction that derstand! Spirit” according to Paul in Galatians 5, but we I believe is true to the teaching of Scripture and true The second one is free will. Whether we are seem to have a lot of difficulty with having it de- to experience. I will share some details of my expe- children, men or women, youth or adults, we enjoy velop in our lives. Our tendency as parents and rience in this article and I invite and challenge each the freedoms we have and the many options we church leaders is to be impatient when things don’t

Preservings No. 21, December, 2002 - 33 go the way we think they ought to go, according to them: evangelism is a good word with a bad repu- to get back to “the good old days” with some fire our hoped-for schedule. As parents we hope that tation. and brimstone preaching and altar calls. Others re- our young people will make decisions for Jesus I wonder what your response would be if you call their negative experiences and are simply pa- and the church now, rather than later. We hope that were asked the same question I asked those men ralysed, not knowing how to move beyond their all those who attend our churches but are not really and women. I mean your real response, what you feelings. Still others respond with a theological an- with it, will “get with it” this week, rather than next really felt deep down, based on your experience or swer: We do not need altar calls or invitations any month or next year. We hope that the neighbour we on the experiences of someone you know. What more. Let’s commit ourselves to peace and justice, have been getting to know would show some inter- would your response be if you were brutally hon- service and discipleship, the important issues. Let’s est in matters of faith, now rather than later. But the est? avoid the superficialities. reality is, that all too often, these hopes of ours are For some people, memories of evangelism re- Others may say, “I witness with my deeds. I not realized. When there are few outer signs of volved around evangelistic crusades. Perhaps it was don’t like to say too much. I feel uncomfortable commitment, when growth seems to be too slow, George R. Brunk’s revival campaigns in southern verbalizing my faith. All that we do is evangelism.” do we then have the grace to be patient? Can we be Manitoba in the late 50s or one of Billy Graham’s But this attitude is probably little more than a half- as painfully patient as the father in Jesus’ parable open air stadium crusades, the Janz Brothers cru- truth.According to the New Testament, we do not and as patient as the farmer who had to watch the sades held in many communities over the years, a really have the option of choosing between words weeds grow among the wheat until the time of Barry Moore Crusade in the Winnipeg Arena or the and deeds. Both are essential. Certainly we are ex- harvest? series of evangelistic meetings in many of our pected to translate our professed faith into deeds Patience in these important matters is difficult. churches here and in South America by Evangelist and attitudes of daily life, but we must also become One writer, Eugene Peterson, has suggested that A. G. Neufeld. We remember his imposing pres- explicit about the core of our faith and be able to put we are much more inclined to go into people’s lives ence, his booming voice, those piercing eyes and it into words. like a bulldozer, to clear away the debris and the the direct appeals he made. Another Mennonite evan- I have both positive and negative memories when garbage and make things new. But God has not gelist was the blind J.J. Esau who came from the it comes to evangelism and I have come to the con- called us as parents, pastors, teachers or as churches United States and ministered in many churches in clusion that the church must practice biblical evan- to be bulldozers forcing our way into people’s lives Canada. I have experienced evangelistic meetings gelism. Every church and each believer is called to and compelling them to become shaped in our with all of these evangelists. share the good news with the world. This is done in image. No, the Lord has called us to a much more My recollections include memories of enthusi- a wide variety of ways. All believers are called to be modest task – to tend the garden, to plant good astic gospel singing, emotional preaching and an the salt of the earth and light to the world, to evange- seeds, to tell a story, to ask a question, to wait and to altar call while the congregation sang “Just as I am”. lize and to make disciples. The early church prac- pray, to let our light shine , to give a word of witness Some of our younger people nowadays may never ticed this and grew by leaps and bounds according her e, and another one there. And then, to wait some have experienced a crusade like that, but they may to Acts. And our Anabaptist-Mennonite forebears more. Knocking at the door, but never using a bat- have seen TV evangelists ranting, raving and roam- in the 16th century were also effective in sharing the tering ram. ing across the podium, Bible in hand, tears stream- good news of the gospel with others. The prophet Isaiah wrote the following, “a ing down their cheeks, asking people to come for- For a variety of reasons evangelism has fallen bruised reed he will not break and a dimly burning ward to receive Christ. on hard and difficult times. Not too long ago, Chris- wick he will not quench.” These insightful and pow- Many of us have gone to those kinds of ser- tian Smith wrote this: “evangelism these days is erful words are spoken of God’s servant in Isaiah vices and when we think of evangelism we think of rough: we make use of Christian jewelry, bumper 42:3. They sug gest that God’s servant will not the evangelistic crusade. We attended those revival stickers, padded pews, films and videos, yet people break the person who is already at the breaking services and some of us were moved and went don’t seem to be listening. We present a weak and point, nor will he snuff out the last flickering light forward to receive Christ into our hearts, but others, silly rendition of the gospel; it is simple but it is not that is left in someone’s life. Instead he will be others turned away, never to come back. Maybe simple! It’s deep and demanding; a message that gentle, caring and patient, affirming the flicker of you know some like that too. calls us to be slaves of righteousness, to lay down light that is there, doing everything in his power to Are these our dominant images of evangelism? our lives, to put to death the old nature within us. fan the flame, to maintain the life. When I read these Surveys show that only a small percentage of Chris- We need something that cuts through the glitter to inspired words of Isaiah, I cannot but think of the tians, only one-half of one percent come to faith via where people yearn for that which is meaningful, patience evident in Jesus’ approach as he worked these kinds of mass meetings. The majority of difficult and challenging .” (Christian Smith, Going with people, inviting them to believe in Him and to church members have come to faith in other ways, to the root: nine proposals for radical church re- become his followers. It seems to me that we have through other approaches; yet, for many the domi- newal, Herald Press, 1992.) much to learn from Him in this regard. nant image of evangelism is determined by the big Let’s keep these four words – mystery, free will, crusade and its results, some positive and some Gentleness. opposition and patience – and the stories they evoke negative. As I thought about my own and others’ memo- in mind, as we think about conversion, evangelism Some may recall becoming believers through ries I also thought about the biblical mandate to and salvation. the quiet influence of a Sunday School or DVBS share the good news. I browsed through the New teacher, a youth sponsor or the annual catechism Testament and came across a surprising and in- Evangelism. classes in the church. These memories are mostly sightful statement by Paul in 1 Thessalonians 2:7, I would like to begin by saying that the word positive, reminding us of caring and friendship, “We were gentle among you like a nurse tenderly “evangelism” triggers memories in each of our open dialogue, patience, warmth and joy. caring for her children.” This is how Paul de- hearts and minds. Some years ago I stopped a few But for too many, “evangelism” stirs the emo- scribed his own missionary/evangelistic activity. I people and asked them, “What is the first thing tions negatively and the memories are associated find it amazing that Paul the former persecutor of that comes to mind when you hear the word, “evan- with guilt, discomfort, pressure, fear, manipulation, Christians has become “gentle as a nurse.” As a gelism?” exploitation and arm-twisting, as well as shallow- non-Christian he had tried to force others to his I was saddened but not surprised by the re- ness and superficiality. What memories and emo- point of view but as a Christian he became gentle sponses I received: “not good,” “cynicism,” “nega- tions come to the surface as you reflect on your life as a nurse! tive all the way,” and “count me out, I have little use and experience? Do you find yourself identifying What a difference it would make if memories for evangelism.” Who was it that spoke this way? with any of the things I’ve mentioned, either the about evangelism would remind us of gentle, ten- Were these people off the street or on the edges of positive or the negative? der and caring concer n of others for us. Would congregational life? No, these were adults who were there be memories of negativism, guilt and fear at the center of congregational life, persons who Responses. after a gentle sharing of the good news? As I think have studied the Bible and who are committed be- People respond in various ways to the memo- about this the image of “gentle as a nurse” reminds lievers. What I read somewhere seems to be true for ries associated with evangelism. Some would like me of Jesus in his relationships with others, includ-

34 - Preservings No. 21, December, 2002 ing the charge of his enemies that he was the friend was on the road to Damascus to round up Chris- struggled by myself with the questions of faith and of tax collectors and sinners. tians for the Sanhedrin. I remember carrying the commitment. When attending a Mennonite high In recent years, a Catholic priest, Henri Nouwen, authorization papers on my mission to arrest oth- school in Abbotsford, B.C., I heard fellow students has written the following about evangelism. “Our ers. On that road, I myself was arrested, stopped in give testimonies of their conversions – date, time task in evangelism is to clear away the weeds, to my tracks by a penetrating question, ‘Saul, Saul, and place – and I felt inferior and insecure. I could pull away the rocks, to allow the plants to grow.” why do you persecute me?’” not give date, time or place, and yet I felt I was a These images too, suggest gentleness, patience and “I had heard my name, graciously repeated. The Christian. care. I find this expression of Paul a real challenge. word ‘persecution’ brought back a stinging memory In those days young people didn’t discuss these What would happen if we related to sinners and and I thought again of stones hitting human flesh inner struggles with parents or other adults so I seekers, mixed-up people and drop-outs in our fami- and in my mind I heard Stephen’s prayer again, struggled by myself. Two things helped me. The lies and churches in gentle, gospel-like ways? Per- asking for the forgiveness of those who were ston- first was 1 John 1:9, “If we confess our sins, he haps Paul’s words should serve us as a guideline as ing him. I remember consenting to that innocent who is faithful and just will forgive us our sins and we reconsider evangelism. Then, perhaps people man’s death. And now the same Jesus to whom cleanse us from all unrighteousness.” I had met the would have different memories about evangelism. Stephen had prayed was confronting me, not with a condition of this verse, “If we confess our sin” and word of judgment but with a question. so I was forgiven and reconciled even if I had no Deciding for Christ. “I was led to Damascus, because I was blind, date to attach to the experience. Secondly, I thought One additional question comes to mind and it has and there a Christian brother approached me with of this – if my mother had not told me the date of my to do with how long it actually takes to make an the words, ‘Brother Saul.’ At that moment I knew I birth would that mean I was not alive? important decision. How long does it take to choose was a new person. I will never forget the day. I I regret that I did not hear sermons about the a life’s partner? Would we rejoice if our sons or acknowledged Jesus as Lord, was adopted by a equally valid, more gradual ways of coming to the daughters come home one Friday and told us they new group and I began to serve Christ.” faith when I was young. And in recent years I have had just met the most wonderful person and were Turning to Timothy, the interviewer asked, “Well, discovered that the struggles I had because of only planning to be married next week? Would we rejoice Timothy, I imagine you have had a similar experi- having one dominant model of conversion with with them or would we speak a word of caution? ence, since I hear d you were called Paul’s son in the which to identify was not unique. I have asked the How long does it actually take to grow faith that faith?” people in a number of congregations across Canada lasts a life-time and has an abiding impact on our “Well no,” said Timothy, “actually I cannot give to raise their hands in response to the question: lives? We are interested in much more than giving you a dramatic story like Paul’s.” How many of you know the date of your conver- people a life insur ance policy for eternity, we want “But you are a Christian, aren’t you?” sion? Only about one-third of the people raised them to enter a process of transformation that will “Yes, I am, let me explain.” their hands in each congregation. The majority, about include leaving things behind, and deciding to take “I grew up in a believing home. The presence of two-thirds, raised their hands in answer to the sec- their cues for life from Jesus and his Kingdom. If God was something we were very much aware of. ond question: how many of you do not know the that is our goal then that should impact how we We were told of the sacred writings and I remember date of your conversion? Following those services seek to win people to the faith. my mother Lois and my grandmother Eunice tell- various individuals approached me and shared sto- What does it take to grow the kind of faith com- ing us the stories of faith.” ries similar to mine. For some it became a matter of mitment that Paul wrote about in Col. 2:6-7, “re- “But when did you become a Christian?” finally having peace in their hearts about the issue. ceiving Christ Jesus as Lord?” What this verse points “I find that hard to answer. I don’t remember the I have come to the conviction that there is no to is that we are inviting people to a life-long pil- day when I was converted. I accepted what I was prescribed w ay of coming to faith. God’s Spirit grimage of living in faith, in love to God and to taught as I was growing up. I believed it firmly and works in our lives in different ways – nudging, neighbour, a life that continues to be rooted, built up began to live as one of the disciples of the Lord.” calling and inviting. Sometimes the Spirit uses other and strengthened in Christ. End of the interview. persons in our lives, while at other times it is a I hope that we can reclaim the good word “evan- Although there are real differences between biblical text, the words of a hymn, a crisis experi- gelism” and relate to others in such ways that in the these two stories, they do have some things in com- ence, a quiet conversation with a friend or the clos- future their memories will be positive, reminding mon. Both Paul and Timothy came to acknowledge ing campfire after a week at camp. them of the good news of the gospel shared gentl y, Jesus as Lord and Saviour and surrendered their God does not function like a cosmic pattern tenderly and invitingl y. Let us g ive up anti-gospel lives to him. Both of them began to obey, to follow maker, punching out clones to be his followers. ways of sharing the gospel and become more holis- Jesus in life as best they could. For each of them, God is far more creative than that, don’t you think? tic in our approach, recognizing that evangelism faith included three things: knowing, trusting and God is not limited in the number of ways he gets includes a three-fold relationship with Christ – as doing. Both of them, in spite of their differences our attention or in the number of ways faith is Saviour from whom we receive forgiveness of sin, were part of Christ’s bod y, the church. Paul ac- kindled in our hearts. as Lord from whom we receive guidance for life, cepted Timothy’s way of coming to the faith and When we invite others to get connected with and as Head of the church, His body, which we Timothy accepted Paul’s way of coming to the faith. God by faith, to experience new life, forgiveness, have joined by faith through baptism. They were now brothers in faith. and a reorientation of life’s direction and values, let These two stories elicit memories of my grow- us remember that no one’s experience of “receiving Conversion Stories. ing up years and I am disturbed by what I remem- Christ” has to be lik e ours. Let’s share our stories In addition to the variety of memories associ- ber. I heard evangelistic messages using Paul’s ex- openly and with vulnerability, saying “Look, I have ated with evangelism we also have a variety of perience as the model – emotional, datable and found peace, meaning, hope, salvation and mean- experiences associated with conversion. Let’s imag- rememberable, but rarely was Timothy’s gradual ing this way. Would you like to explore the possi- ine that we are listening in to an interview between process, beginning in childhood, nurtured in the bility of faith openly and see for yourself where it Larry King, the Apostle Paul and Timothy. After home, owning the faith as a young adult held high might take you?” What I am really saying is that reviewing some of the biographical details and their as an option with which we could identify. Timothy’s getting connected with God through faith in Christ most recent experiences, Larry turns to Paul and experience involved a conscious affirmation of that is personal and unique. says, “I’ve been wanting to ask you, how did you which he was taught. It was as valid as Paul’s expe- To illustrate this variety of experience further I become a Christian? I understand it was well into rience but was rarely if ever used as an example of want to share three stories taken from Hans Kasdorf’s your adult years when you made this dramatic Christian conversion. book, Christian Conversion in Context (Herald change. I’m actually surprised that you, a person Press, 1980). Kasdorf is of Mennonite Brethren back- strongly committed in one direction made such an My Testimony. ground and has served in Brazil and more recently at about-face.” This caused me no end of grief during the teen the MB Seminary in Fresno, California. He tells the To this Paul replies, “Yes, I remember it as though years. I do not remember the day of my conversion. stories of a Brazilian weaver, a Mennonite medic in it were yesterday, and now it’s been years already. I I remember a period of months during which time I Russia and a psychiatrist in Japan.

Preservings No. 21, December, 2002 - 35 Brazilian Weaver. Japanese Psychiatrist. ing by, so I began to shout, `Jesus, Son of David, I was standing close to a weaving machine, “When I was a medical student at the university, have mercy on me.’ When he came to the place watching the intricate work of the instrument fash- I had my first encounter with Christianity,” related where I was sitting, I begged, `Master, let me re- ioning the warp and the woof until a sizable roll of the Japanese psychiatrist, Dr. Tetsuo Kashiw agai, ceive my sight.’ All he said was, `Go your way, fine cotton fabric was ready for release. The man on before an audience in a Fresno, California church your faith has made you whole.’ Immediately I re- the chair was Mr. Adolf Stinshoff, the owner of the on July 27, 1975. “My girlfriend invited me to ceived my sight.” factory in Blumenau, Brazil. The Stinshoffs were Christian meetings,” Kashiwagi continued. “The And the fourth one, (John 9:1ff), “I was blind regular participants in our worship services and people there impressed me. They seemed to pos- since birth. When Jesus came by he spat on the Bible study meetings in the church where I was sess a sense of security and displayed a spirit of ground, made some clay with the spittle and plas- pastor. serenity which I liked, but lacked.” tered it on my eyes saying, `go wash in the Pool of “So it is with my life,” Mr. Stinshoff said, as we As the people listened to Kashiwagi’s fascinat- Siloam.’ So I went, washed the mud off my eyes discussed the analogy between the work of the ing story, and expected him to climax it by telling and saw!” weaving machine and God’s work in a man’s life. them of a sudden, cataclysmic conversion experi- Each of these four men was converted, from “God is the Master Weaver. I grew up under the ence, the speaker continued, “My conversion took blindness to sight, from darkness to light, from influence of godly parents,” he continued as we five years during which I read the Bible, first spo- grasping to seeing. The details of each one’s expe- walked to the house to join Mrs. Stinshoff for morn- radically, then more regularly. Each time I attended rience were somewhat different but each one’s ex- ing coffee. “God spun and weaved until I was pre- a Christian worship service or read the Bible, I perience was valid. Each of them gave credit to pared to consciously assume the role of disciple- experienced a change in my life; each experience Jesus for healing them of their blindness. Together ship.” was a kind of climax. Finally, I desired to be bap- they rejoiced that they had received sight and hope “But how did you experience conversion?” I tized. I asked my pastor to hold me down as long as for life. queried. “Conversion? I don’t know.” he replied. possible. I stayed under the water for eighty sec- We “live by story,” by the stories we hear and Then he added, “I know when I was baptized, but I onds, as my fiancee told me, and prayed for for- the stories we tell and how our unique life story know neither time nor place of my conversion. In giveness of sins. When I stepped out of the water I intersects with the overarching story of God and fact, I don’t even know of an experience which I knew that I was a r eborn man.” his people that reaches its peak in the coming of can call my conversion to Christ. What I do know is Jesus. It is a healthy experience for us in our that I am a child of God through Jesus Christ my Conclusion. churches, groups and families to take the time to Lord and rejoice in His service.” Now we have considered five “coming to faith” hear from each other the story of how we came to stories: Paul, Timothy, the Brazilian weaver, the believe in Jesus Christ. The stories will be as many Mennonite Medic. medic in Russia and the Japanese psychiatrist. as there are persons in the room, but each of them I had spent three years as a Russian medic on Perhaps, as you reflect on your own life, you points to an intersection between a personal story the Turkish front during World War I. When I was sense that your experience comes close to one of and God’s story. released I went back to my home in Russia. Al- these. Each of them is unique and each of them Let us give thanks to God for the variety of though my parents gave me a comfortable bed and was valid. When I read such accounts and the ways in which people come to faith and commit- good food, I could neither sleep nor eat. The words experiences of other people, I come to the conclu- ment. of a dying soldier on the battlefield haunted me day sion that the experience of conversion cannot be and night: “Kardash su wirasim” (“Brother, give standardized. No one has the right to insist that In the Next Issue. me water”). you or I must have the kind of experience they “Toward an Understanding of Conversion, Instead of giving him a drink I deprived him of have had. No one has the right to say that if we Part Two, “Focus on Words and Expecta- a wooden spoon and a piece of soap. My parents don’t follow their particular pattern of conversion, tions,” by Dr. John H. Neufeld, past Presi- thought my problem was due to a love affair, but it we are not really Christians. We need to affirm, dent, Canadian Mennonite Bible College, and was a guilty conscience. accept and rejoice in the great variety of ways in former senior Pastor of First Mennonite Then on Sunday night, June 11th, God sent me which men and women come to receive Christ in Church, Winnipeg, Manitoba. Rev. Neufeld a Sunday school teacher. This man had become their lives and commit themselves to be faithful is the author of The Story that Shaped Us: burdened about my spiritual condition. He invited followers of Jesus. There is no normative “com- Sermons by John H. Neufeld (C.M.B.C. Pub- me to go for a walk with him. As we came to the ing to faith” experience that serves as the neces- lications, Winnipeg, 1997), 161 pages. forest he revealed his purpose of coming and asked sary pattern for all others. It is really as Jesus said me whether I wanted to be converted. I responded in John 3, “The Spirit blows where he wills.” affirmatively, but insisted I could not be saved be- To further illustrate the variety of experiences cause of the great sin in my life, particularly the that are involved in turning from darkness to light, episode on the battlefield. let me refer to the four stories of blind men receiv- My friend counselled with me, read various ing their sight in the gospels. Imagine with me that portions of Scripture and pointed to God’s Word in these four met one day and shared their experiences Isaiah 1:18, “Though your sins be as scarlet they with each other. shall be as white as snow; though they are red like The first one (Mt 9:27ff) reported, “I met Him crimson, they shall become like wool.” We knelt one day and told him I believed he could restore my right there on the road. My friend prayed and asked sight. All he did was touch my eyes and say, `Ac- me to pray too. I had no words; I could not pray. cording to your faith be it done to y ou.’ And since Then finally, I cried to God. My heart was in agony. then I have had my sight.” God forgave me. The second one (Mark 8:22ff) said, “My friends Now I felt relief; my burden was gone and I took me to this Jesus and asked him to touch me. could thank God for forgiveness.As we got up He took me by the hand, led me out of the village, from our knees, a group of young men approached spit on my eyes and asked me, `Do you see any- us. God gave me the courage to tell them of my thing?’ My reply was `I see men, but they look like conversion experience and ask whether they wanted walking trees.’ So he laid his hands on me again and to be converted as well. Most of them disappeared I saw clearly.” but two were converted. That resulted in a great The third one (Mark 10:46ff) who had been a revival in our village. beggar said, “I was begging on the roadside and Dr. John H. Neufeld, pastor, writer and educa- heard people say that Jesus of Nazareth was com- tor.

36 - Preservings No. 21, December, 2002 President’s Report by Ralph Friesen, 410-1281 Grant Ave., Winnipeg, Manitoba, R3M 1Z6.

In recent weeks I have found myself at the Men- Bible Churches (Pandora Press), was borrowed had heard the mission report. The next morning nonite Heritage Centre, reading the early editions of from the American fundamentalist movement. Chi- they were asked what they remembered. They an- the Steinbach Post and its predecessor, the Volks- cago-based EMB evangelist George P. Schultz be- swered as follows: Bote. The faded Gothic print is hard on the eyes, came its strongest proponent in Steinbach, con- 1. Ben Reimer. The Chinese kill people and then and sometimes I struggle to figure out the differ- ducting revival meetings there in 1911 and subse- eat their hearts. ence between a capital “K” and a capital “R” (criti- quent years. 2. Mary Peters. When they are starving the Chi- cal, if you are trying to identify an individual by his How the readership of the Post in 1915 might nese dig up graves and eat the dead bodies. initials). have understood the word Seele (soul) is itself a 3. Jakob Peters. The Chinese bend the toes of And it’s slow going. Thanks to the encourage- subject worth exploring. Perhaps, for them, it still the little children and bind their feet to keep them ment of the redoubtable Dr. Jack Thiessen, I took had the echo of “member of a community” which it small. German in undergraduate school and even went on seems to have had, for example, for the Mennonites 4. Adam [Adina] Schmidt. They cut off pieces a student exchange to Germany in 1967. But that in their accounts of the immigration from South from living people and eat them. was a long time ago, and now I read rather slowly, Russia. If so, it could be said that Brother Schmidt 5. Eduard Schmidtky. They run 15 or 30 miles with an English-German dictionary at hand. With had a burden for his fellow human beings, equal to on foot to a meeting to hear the sermon. practice, no doubt, the pace will pick up. Since Rempel offers no interpretation of the In my reading, I came upon an article by children’s observations, we are left to assume H. S. Rempel (1855-1926) on the front page that they are accurately reflecting something of the October 6, 1915 issue of the Post. that was said at the meeting. Perhaps Brother Rempel was a frequent correspondent to the Schmidt wanted to underline the radical lostness Mennonitische Rundschau, a founding mem- of the Chinese souls. The main impression that ber of the Bruderthaler Gemeinde (EMB), and seems to have been left in the minds of the a school teacher. children, however, was that the Chinese were The article is a report on the visit to monsters. Steinbach of Mr. and Mrs. John J. Schmidt. Maybe my wife and I should be on the look- The Schmidts were missionaries to China. I out on our visit for hungry-looking Chinese. am not sure which organization was sponsor- To be fair, Rempel’s account also contains ing them; they might have been with the United information on an orphanage established by States-based China Mennonite Mission So- the missionaries, with almost 400 boys and ciety. I was drawn to the Post headline partly girls who were” all given good instruction, because my wife and I are going to China this both in school and in different kinds of work.” October, and, God willing, will be back by Their work included shoemaking and weav- the time this gets into print. ing, examples of which were on display at the I was also interested in knowing more about meeting in Steinbach. the emphasis on missions and evangelism at Today, as in 1915, the efforts of Mennonites that point in the life of the village of Steinbach. abroad could be categorized as “saving souls” I knew that the Bruderthaler began in Steinbach on the one hand, and Christian humanitarian in 1897, and from the start had emphasized the aid (e.g., the Mennonite Central Committee), importance of “saving the lost,” as opposed to on the other. But it’s a tricky business, going the more traditional practices of their parent across the sea with gifts in hand, whether those church, the Kleine Gemeinde, and the surround- gifts be spiritual or material. It is very hard to ing Bergthaler and Chortitzer. I knew that, be- avoid a superior attitude: “I have something fore the Bruderthaler, the preaching of John better than you have, and I want to give it to Holdeman in the late 1880s was premised on you.” It is difficult to keep one’s mind open: the idea that people needed a spiritual renewal “What do I have to learn from the other?” which would be evident by the emotion they I meet this same difficulty every day in my experienced and expressed. Still, I was not quite work as a counsellor and family therapist. We prepared to find the rhetoric of “saving souls” counsellors commonly suffer from a rescuer on the front page of the Post in 1915. syndrome, “the idea that, through our inter- Rempel writes that, on the last evening of ventions, we can ‘save’ people.” a week-long series of meetings, Schmidt “gave Ca. 1914. Three young Brüderthaler preachers: l.-r., Rev. H. We can’t. We can guide, coach, cajole, plead, a very earnest sermon on the work of saving S. Rempel, Evangelist G. P. Schulz and Rev. B. P. Janz. Rempel pray. In the end, each soul, with God’s help, souls,” with the result that “many an eye was was the son of Heinrich Rempel author of the letter to the has to save himself. And this is never a one- made moist through the inner speaking of the Steinbach Post. According to the denominational history book, time event - it is the labour of a life time. Holy Spirit.” The task that Brother Schmidt Schulz was accused of “scaring people into heaven” which The traditional Kleine Gemeinde insisted that laid before his audience was daunting. The delighted him. Photo - God, Working Through Us... no one can lay certain claim to his own salva- part of China in which his mission was active (Steinbach, 1972), page 19. tion. There is wonderful wisdom in this “not- was populated by two million inhabitants,” of knowing.” We all experience anxiety at the which only 300 have so far been converted.” Fur- him in every respect, except only that they had not thought of not knowing, even if it means not know- ther, the mission had only 23 workers for the area, heard the Gospel. And H. S. Rempel, in referring to ing the weather forecast f or tomorrow. Many of us “ on average 86,956 souls for each worker.” the Chinese as “poor heathen,” was using terminol- will rather make a prediction (usually negative, and This rather repellent quantifying of souls, a ten- ogy that was customary in his time and place. therefore anxiety-producing in a different way) than dency well-documented by Calvin W. Redekop in It is disquieting, however, to read the report of to sit on the edge of not-knowing. It is the mark of his 1998 book, Anabaptism: From Evangelical district school activities provided by Rempel in the existential maturity and humility to acknowledge Mennonite Brethren to Fellowship of Evangelical same issue of the Post. A number of school children not-knowing as inherent to the human condition.

Preservings No. 21, December, 2002 - 37 Editorial Is the future for Mennonites Evangelical? “Is the future for Mennonites Evangelical?” by Delbert F. Plett, Steinbach, Manitoba, Canada, R0A 2A0. 1(204)326-6454/fax (204)326-6719, (e-mail [email protected]) websites: “www.hshs.mb.ca” and “www.mts.net/~delplett”

Introduction. the Mennonite future with the big Evangeli- nite beginnings when they look for Reforma- In the spring issues of the Canadian Men- cal camp. tion precedents to support their cause. Be- nonite (Feb. 11, 2002), and The Mennonite Second, one can say “yes, but”. This response cause there was such as wide variety of (March 5, 2002), J. Nelson Kraybill, presi- would list areas where Mennonites agree with Anabaptists--associated only by the common- dent of Associated Mennonite Biblical Semi- Evangelicals, and then add Mennonite ality of rebaptism, anyone looking for spiri- nary, Elkhart, Indiana, challenges Mennonites distinctives. This is where many liberal and/ tual roots in the Reformation can find some with the question “is our future Evangelical?” or assimilated Mennonites are today. It has a writer or leader who will express the views His answer seemingly is “yes.” In a keynote rather comforting feel of saying that Menno- they are promoting. By this strategy, they can address to the third annual meeting of the Men- nites are still a specific tradition, but claims do an end run around the legacy of 500 years nonite Church Canada in July, 2002, Dr. respectability by identifying with some other, of Christ-centered spirituality and faithful dis- Kraybill is quoted as concluding with the state- larger identity that is presumed to have more cipleship of our Mennonite forebears, and ac- ment that “our future is Evangelical,” (Der credibility. In my critique this second view tually, claim to be the real true Anabaptists. Bote, July 31/02). has several problems: i) it treats “Evangeli- Dr. Kraybill makes similar use of the word In the March 5 article Dr. Kraybill recalls cal” as though it is a recognized, uniform en- Evangelical, using it now to refer to the Evan- that in his youth he held proudly to the belief tity, and ignores the fact that there are mul- gelical movement (a particular socio-religious that Mennonites represented a third way be- tiple versions and definitions of “Evangeli- culture in North American with a distinctive tween Catholics and Protestants. But in his cal”; ii) it puts on the periphery the item(s) historical and ethnic tradition) and next using first pastoral assignment in New England “he that I think are central, starting with peace/ the word to refer to it’s intrinsic definition as realized that neither I nor many in our Men- nonviolence; iii) it ignores the possibility that “pertaining to the Gospels and its meaning.” nonite congregation knew how to invite oth- the things on the periphery (which I think are By doing a backswitch routine with terminol- ers to faith in Jesus Christ”. When he looked really central) might change the way that we ogy, Kraybill is able to support his proposi- for models he realized that the growing talk about the things that are in the center. tion, painting the tones as needed to make his churches in New England were Evangelical Making this argument is much of Dr. J. Denny case. and that they “immersed themselves in Scrip- Weaver’s article on postmodernity and The peaceful, biblical Anabaptists were tures, believed in sin and conversion, wor- Anabaptist theology that was published in originally gathered as a community in Swit- shipped with heart and mind and invited oth- Preservings, No. 19, pages 3-18. zerland by Conrad Grebel in 1525 and in the ers to accept Jesus as Lord and Saviour.” Third, one can say “no.” Mennonites are not Low Countries by Obbe Philips, Leewarden, The article is well-written and makes a Evangelicals. They are their own tradition. in 1533, and then after 1536, by Menno good point that Evangelicals have learned well This position will be considered later in this Simons of Witmarsum. These communities and even mastered the strategies of growth, essay. were given the name “Mennonite” by them- although how this translates into being a cri- Fourth, one might redefine Evangelicalism so selves and their enemies specifically to dis- teria of Christ-likeness or why this should be that it has a Mennonite definition rather than tinguish them from the fanatical implications a reason for Mennonites to forsake a 500 year- the definition that it is assumed to have when of the word “Taufer” and the wide assortment old faith tradition, is left unexplained. one hears the term “Evangelical”. It can then of unsavoury Anabaptists referred to. It was Similar sentiments were reportedly ex- be argued that Mennonites are the real Mennonites who persevered, who suffered pressed by Dr. Kraybill in response to a “Evangelicals,” with the caveat that it does persecution and who remained steadfast and speech by Professor Donald Dayton, a mem- not mean what other people mean when they faithful as followers of Christ for half a mil- ber of the Wesleyan Church (Methodist and talk of “Evangelicals.” This appears to be the lennium. It was their faith which was Christ- Holiness), guest speaker at an AMBS confer- approach of Kraybill’s article. centred at its core (I resist the temptation to ence Feb. 21-22, 2001 (Cdn. Men., April 9/ use the words Evangelical) and continues to 02, page 18), indicating Dr. Kraybill has Terminology. be so to the present-day. shared these views for some time. The ex- Dr. Kraybill argues that to move in the pressed views of Dr.Kraybill are reiterated Evangelical direction is nothing less than be- Anecdotes. and affirmed by Dan Nighswander, General ing faithful to our own historical tradition and Kraybill relates several anecdotes which Secretary of the Mennonite Church Canada that “Early Anabaptism was, at its core, Evan- in his mind support the argument that the fu- in an article “Our Future is ecumenical” pub- gelical: Christ-centred, biblical, confessional ture for Mennonites is Evangelical. I would lished in the Canadian Mennonite (Sept. 23, and invitational.” suggest that his favourable experiences with 2002), making one wonder whether some kind Quite frankly I am getting a little tired of British Evangelicals is an inappropriate com- of wider agenda is being pursued. the old shell game of playing with the words Mennonite and Anabaptist and using them in- Attention Readers: The editorial Responses. terchangeably as convenient. It is commonly There are at least four possible responses known that there were some 40 varieties of opinions expressed in the editorial to Dr. Kraybill’s thesis that the future of Men- Anabaptists, including the violent, polyga- and/or elsewhere in Preservings, nonites is “Evangelical”: mous Münsterites (1534), the Naaktlopers are those of the editor alone and First, one can say “yes”, he is correct. Men- (1535) running naked through the streets of nonites are Evangelicals and they should ac- Amsterdam, sundry spiritualists, mystics, so- do not reflect the views of the knowledge it. This answer in essence is to cial revolutionaries, etc. It seems to be a tactic HSHS, its board of directors, and/ abandon Mennonites as a specific tradition of those promoting Evangelical religious cul- or is membership. with a specific vision or message, and to cast ture to refer to Anabaptist instead of Menno-

38 - Preservings No. 21, December, 2002 parison, especially since he does not distin- Evangelicalism. accuse me of referring only to the worst as- guish British Evangelicals from North Ameri- Dr. Kraybill is astute enough not to draw pects of Evangelicalism. But that is a red- can Evangelicals. British Evangelicals have attention to the hundreds of Hutterite, Amish, herring, and entirely misses the the point that not developed in the same way as American Old Order and Conservative Mennonite com- Dr. Kraybill’s recitation of positive experi- Evangelicals. munities across North and South America, ences with the liberal and more enlightened Dr. Kraybill admits that his experience which at this very moment, are under insis- wing of Evangelicalism, has brought forth not there, does “not immediately signal right-wing tent attack by one brand or another of one single good reason to justify abandoning politics or knee-jerk conservative theology.” Evangelicals. Such predators think nothing the Mennonite faith and heritage as suggested. Is he implying or suggesting though, that af- of turning children against parents, alienating Dr. Kraybill should realize also that, whether ter a while (not immediately) it does “signal the marginalized against the church and split- he likes it or not, the references above - and right-wing politics or knee-jerk conservative ting communities, if only they can seduce an- many others, are the unsavoury associations theology”? Can the immediate response that other convert into their fold. And what about made when he offers to lead Mennonites into the term “evangelical” evokes in North Evangelists such as Jakob Funk, Winnipeg, the Evangelical fold. America and Europe ever be overcome? and mission societies such as the Gospel Mis- It seems somewhat cynical to take a hand- sionary Union, Winnipeg, who spread un- Evangelical Anabaptism. ful of anecdotes and to weave them into a truths and myths about Mennonites in Mexico Dr. Kraybill refers to early Anabaptism, case for Mennonites to fold into Evangelical and Bolivia, presumably to make their victim which “was, at its core, evangelical” and pre- religious culture. I and many others could just communities easier targets? The willingness sumably worthy of respect and emulation. as easily provide wonderful stories about of some Evangelicals to bend the truth and to This is the so-called “Evangelical Anabaptist” Roman Catholic Christians (and believe me, teach only the partial Gospel, such as conver- theory first raised by Ludwig Keller in the notwithstanding the traditional hatred of Evan- sion by dramatic experience to the exclusion 1880s in an attempt to “to use his concept of gelical Fundamentalists against Catholics, of the Timothy model (2 Timothy 1:5-7), is `Old Evangelical Brotherhoods’ to bring spiri- there would be no shortage of inspiring spirit- reprehensible. tual renewal to European Mennonites,” filled Catholics to write about). But this does Undoubtedly the most offensive charac- (Abraham Friesen, History and Renewal, page not in any way justify an immediate abandon- teristic of Evangelicals (especially among the xi). It was alleged that “Menno Simons had ment of 500 years of faithful Christian living Fundamentalist variety) is their extreme defended `precisely the most narrow minded and witness. catagoricalism and the fanatical belief they interpretation’... Not the post-Münsterite, but Pope John Paul II is undoubtedly the great- alone possess all Christian truth--namely, their the pre-Münsterite epoch...” was the defining est Christian leader of the 20th century--he project of hyper-modernism. And this is not period of the Anabaptist movement. Hans was instrumental in the fall of the Iron-Cur- even to mention Evangelical associations with Denck was embraced as the most important tain and a revitalized Catholic Church. Catho- the KKK, slavery, Jonestown, Waco, snake pre-Münsterite leader and it was his “posi- lics profess a Christ-centred faith, which handlers, PTL, Jimmy Swaggert, Gerald tion that was to be the cornerstone upon which makes me feel closer to them than to Paine, tongue worshippers, abortion clinic Mennonite renewal was to take place,” (A. Evangelicals--especially those of the Funda- bombers, fraudulent scientific creationists, Friesen, pages 62-63). Denck was embraced mentalist variety, who are anything but Christ- neo-Justinianism, militant Orangemen, mili- as a “devout pietist, who earnestly heeds the centred. This is abundantly clear in the case tia survivalists, rabid homophobia, laughing voice of God in his breast,” (ibid., page 70), of some 20-40 million Dispensationalists in Pentecostals, etc. And consider also the re- and who was linked through “...a kind of North America (they unashamedly profess that cent Barma study concluding there is no sig- Baptist apostolic succession from the apos- Christ’s teachings do not even apply in the nificant difference between members of the tolic church to Reformation Anabaptism and current time period), and less obviously, but “born again” movement (presumably mean- the English Baptists through the persecuted equally true, respecting most other ing Evangelicals) and the general population medieval sects, especially the Waldenses,” Evangelicals. in 70 moral and social behaviours (including (ibid., page 79). If leading other people to Christ is a con- divorce). Abraham Friesen suggests that Keller’s cern for President Kraybill, he should attend The largest and most significant part of Evangelical Anabaptist theory found its way an Amish or Old Colony Mennonite worship the Evangelical community--the to the Russian Mennonites with the publica- service and he will find the process clearly Dispensationalists--openly profess their game tion of P. M. Friesen’s 1910 history under the explained. If he feels that Mennonites have plan is nothing less than total world supremacy title of the “Alt-Evangelische Mennonitische “...not immersed...[themselves enough] in with a physical kingdom headquartered in Brüderschaft in Russland (1789-1910).” Scripture” he will find that in conservative Jerusalem. A statement by James Quinter Keller is not directly cited, possibly because Mennonite congregations many lay people (1816-88), a Church of the Brethren evange- Friesen “must have been aware of the devas- know large parts of the Bible by memory and list, “that the church should avail itself of ev- tating attacks on Keller,” (A. Friesen, ibid., also live by its teachings. Have they done a ery lawful means” to win more converts page 4). better job of teaching the Bible and the Men- (Longenecker, Dilemma of Anabaptist Piety, August Rauschenbisch categorically re- nonite faith in their confessional schools than page 87), characterizes this ruthless and jected “any such medieval antecedents of six- Evangelical Mennonites in their Sunday hyper-aggressive religious culture. Most teenth-century Anabaptism,” (ibid, page 78), Schools? If Dr. Kraybill finds such emphasis Mennonites, I believe, feel that the means used as did Theodor Kolde (ibid., page 90) and lacking, perhaps he should commit himself to to spread the Gospel must correspond with Walther Köller (page 133) “who told Menno- instilling these values in his students--after the teachings of Christ and the Apostles. How nites to forget Keller’s theory since it had not all, I believe that’s what we pay our educators can a president of the most prestigious Men- stood the test of historical scrutiny.” But that to do. nonite Seminary refer to Evangelicalism as has not hindered Baptist historians, and Men- President Kraybill states he has “resolved Christ-centred and Biblical when most nonites who have converted themselves to to stop comparing the best of my Anabaptist Evangelicals do not even take seriously or Separatist-Pietism and/or Evangelical Funda- [does he now mean here Mennonite?] heri- literally Christ’s teachings on non-resistance mentalism, from shamelessly repeating these tage with the worst of evangelicalism.” It or that His “Kingdom is not of this world,” claims ad nauseum. Ironically for the argu- seems that President Kraybill’s experiences John 18:36? To use Kristi Allee’s words in ment being made by Dr. Kraybill, Keller also with Evangelicals have taken place at an aca- the movie “For Richer or Poorer,” that Dr. proposed that the German Mennonites change demic and intellectual level, where everything Kraybill sure “...must be from a very liberal their name to “alt-evangelische Taufgesinnte” is nicety-nice and where there is reciprocated Ordnung.” (Old Evangelical Baptism Minded), (ibid, page respect for other Christian confessions. Supporters of Dr. Kraybill’s proposal will 95).

Preservings No. 21, December, 2002 - 39 Evangelical Anabaptism allows modern- brother against brother and cousin against Dr. Kraybill’s position would be more ac- day Evangelicals to claim historical roots in cousin. In later years there has been some ceptable as long as everyone in the conversa- the Reformation, for those embarrassed or not moderation and more balance in the teachings tion knows how “Evangelical” is being rede- satisfied with their Calvinistic origins. Pro- of both Conferences. However, based on these fined. However, unless one gives the defini- ponents of this view seek to project current two examples, I would certainly advise Men- tion EVERY time it is used, the hearer will Evangelical experience back to the Reforma- nonites not to convert to Evangelical religious assume that it is being used in the conven- tion, plumbing for historical antecedents and culture and instead would encourage them to tional, dominant way, as in options 1 and 2 roots “that will merely confirm...[their] mod- remain steadfast and true to the faith once outlined above. Further, since it is suppos- ern position” (ibid., page 146). Mennonites, received. edly necessary to redefine Evangelical with a by comparison, are characterized as tradition- There is no need to invent some kind of Mennonite definition, why not just go with bound castaways who now need to learn from pseudo-Evangelical Anabaptist theory for in- response number 3--that Mennonites are a and to emulate these mysterious idealized spiration and guidance. There are thousands separate tradition? Finally, the fact that Dr. Anabaptists - who seem to act and think sus- of genuine spirit-filled leaders in our history; Kraybill appears to reject option 3 and does piciously like 20th century Evangelicals. the problem is that our churches do not teach want to keep the word, and thus allow it to be their stories to our youths. There are thou- misunderstood as the common, dominant defi- Evangelical Mennonities. sands of Christ-inspired devotional works and nition (proponents of this view have to face Two small splinter groups in Manitoba - treatises rightly dividing the scriptures, if only it—most of the time, the non-Mennonites and the so-called Rudnerwieder/ E.M.M.C. (split our students would be taught to read them, even a lot of Mennonites are NOT going to from the Sommerfelder in 1937) and the instead of the fables and doctrinal books of recognize or know about the redefinition when E.M.C. (evolved from the Kleine Gemeinde other confessions. they hear the term), makes it feel as though in the 1950s) - have relied on the Evangelical there is an unspoken agenda with position 4. Anabaptism theory as an intellectual justifi- Etymology. That agenda would be to move Mennonites in cation for embracing Evangelicalism. Highly President Kraybill may be pursuing an in- the direction of response no. 2 (and eventu- respected Kleine Gemeinde leaders such as nocent campaign to reclaim the word “Evan- ally no. 1) even while claiming to retain Men- Bishop David P. Reimer, Blumenort, Man., gelical” for its more esoteric meaning as be- nonites as a specific tradition. choose the name “Evangelical Mennonite” for ing the Gospel. The word “Evangelical” may Is it worth losing our precious young the Kleine Gemeinde in 1952 on the assump- mean Good News in Greek, but for most North people just to make a point or to prove that tion that “Evangelical” referred to the tradi- Americans it refers to a shallow superficial the word means something else than the mean- tional meaning of the word, much as Dr. religious culture whose only consistent prin- ing it has acquired in “pop” culture? Kraybill is suggesting. But at much the same ciple seems to be to increase its own num- time, American Fundamentalists began to ag- bers. Oxymoron. gressively promote the use of the word “Evan- The colloquial meaning of “Evangelical” Dr. Kraybill refers favourably to early gelical” to replace the derogatory name “Fun- has evolved based on people’s experiences Anabaptism in his apparent support for Men- damentalist” for their movement. Surely with and perceptions of Evangelicals. If that nonites to move into Evangelicalism. He Bishop David P. Reimer and others like him word has received a negative nuance in North should be mindful of what Conrad Grebel would be extremely disappointed to learn that American culture, it is because Evangelicals wrote to Thomas Müntzer in September 1524, this is the meaning which the word “Evan- have not lived up to their own billing as the about “the Evangelical preachers” who “falsely gelical” eventually acquired in their beloved only true Christians. The word “Evangelical” forbear and act and set their own church. itself was chosen by adherents of American opinions...above God and against God,” The experiences of both conferences after Fundamentalism as a new name for their move- (quoted in Walter Klaassen, Anbaptists: Nei- embracing Evangelicalism teaches that the end ment after the word Fundamentalism had be- ther Catholic nor Protestant (Waterloo, 1973), result has largely been an unfortunate and ir- come synonymous with bigotry, legalism and page 37). These are words which could just reversible assimilation into Evangelicalism, catagoricalism by the late 1940s. Let us pray as easily be directed to much of modern-day mainly into the more fundamentalist wing. I that Evangelicals might experience a revival Evangelicalism. do not see any evidence that the redemptive and truly come to understand what the word Anabaptists repeated again and again that restorative process which President Kraybill Evangelical really means. “if someone says `Lord, Lord,’ but does not seems to be dreaming about has taken place. Let us remember, also, that the word do the will of God,...one may assume their Yes, there are superficial changes and more “Evangelical” was already claimed by Martin doctrine is false,” (Klaassen, page 46). Note expressiveness, but the Christ-centredness, Luther in the Reformation, and that to this what Menno Simons taught about war: “The humility and genuine heartfelt piety--of the day, Lutherans in Europe are known as regenerated do not go to war, nor engage in type one would find in a typical Old Colony Evangelicals. A historically more correct strife,” or Conrad Grebel, “True, believing or Amish Mennonite community--has un- “Evangelical Anabaptist” theory would un- Christians....neither use the worldly sword doubtedly diminished and in some cases dis- derstand Anabaptism in relation to and in dia- nor engage in war,” Men. Enc., Vol. III, page appeared altogether. While there is an increase logue with the ideas of the Evangelical re- 898. As a whole, Evangelicals seemingly have in certainty about who is saved (they) and formers such as Luther. In the 18th century little concern that war is contrary to Scripture who is not (conservative Mennonites, Catho- the word “Evangelical” was claimed for Cal- and the nature of Christ; indeed, Evangelicals lics, mainline Protestants, etc.), there is also a vinistic Protestantism by George Whitefield, as a group are among the most warlike and lamentable increase in ostentatious living and John Wesley and others. I doubt that even Dr. aggressive of all Americans. Certainly there unbridled consumption for those who have Kraybill would suggest that the theology of are some Evangelicals who take the words of the means. And the rest are scrambling to keep these religious leaders was Christ-centered. Jesus literally, but the majority evidently find up. The study of etymology is the study of one device or another to circumvent His teach- By the late 1950s the E.M.M.C and E.M.C. word derivations or the history of particular ings. were largely influenced by dispensationalism words. As interesting as the etymology of the Dr. Kraybill appears to be suggesting that and other heretical teachings and both were word “Evangelical” is, it is just a word--al- Mennonites would be more faithful to their linking themselves into the Protestant Funda- beit, a word with lots of baggage. Let it go Anabaptist heritage by changing to Evangeli- mentalist master plan for total global domina- already. Languages are resilient, and there are calism. The above quotations (and there could tion. Both Conferences have adopted hyper- alternate words and phrases which convey be thousands more) do not support this prepo- aggressive predator strategies relative to their the same meaning--Christo-centric and Gos- sition. I can only conclude that Dr. Kraybill’s conservative co-religionists - often pitting pel-centric, to name two. reading of Anabaptist primary sources must

40 - Preservings No. 21, December, 2002 be very selective. Sure, there were Anabaptists tions who do not feel comfortable promoting the Gospel that he feels are missing or have like Balthasar Hubmaier who did not profess our teachings and values will not benefit our been underemphasized in contemporary Men- non-resistance, but this merely illustrates fur- confession and, in fact, will do immense harm. nonite churches. ther the problem of using the term Anabaptist Perhaps we need a housecleaning, where lead- In this regard Dr. John Neufeld, Winnipeg, instead of Mennonite. ers in Mennonite educational facilities and Manitoba, has pointed to Paul’s letter to the In fact being Evangelical and Mennonite media who are not committed to the faith they Corinthians and suggested we could learn at the same time is an oxymoron: the two reli- have been hired to represent are encouraged from Paul’s approach when he wrote, “Now gious cultures are inherently incompatible, to seek employment elsewhere. Certainly no as you excel in everything - in faith, in speech, they cannot mutually co-exist together. The business would retain for any length of time, in knowledge in utmost eagerness...so we problem stems from Biblical interpretation. an employee supporting the efforts of an ag- want you also to excel in this also,” (2 Cor. For Mennonites, “Jesus Christ is the word of gressive competitor. 8:7). The Apostle Paul here labelled as excel- God,...God revealed in the man of flesh and Putting a sign “Evangelical” in front of lent many of the strengths already evident in blood,” W. Klaassen, page 19. Biblical “re v- our churches will not save anyone. That can the Corinthian Church, and then, without ask- elation was the source of truth,...mediated by only come through a genuine rebirth in Christ ing them to reject anything they already had, the scriptures,...[coming] primarily in the life Jesus and a commitment to the community of asked them to add another dimension to the and words of Jesus Christ and the the saints. Our grandparents and ancestors Christian experience (in his case, faithful stew- apostles,...By this they established levels of back to the Reformation testified to the truth ardship). For many Mennonites, Kraybill’s authority within the Bible,” page 45. of this paradigm with their convictions, sac- article would have been more acceptable had Protestantism, on the other hand, started rificing their livelihood, their homelands (in he taken this sort of approach, namely, by from Luther’s vision of salvation by “faith some cases, as often as six or eight times), asking us to learn from the Evangelicals with- alone,” as if the attempts of medieval Chris- their hopes, their dreams and their lives, if out adopting the negative accretions that have tians to earn their salvation by works had re- necessary. Just because there are things which become attached to Evangelicalism during the sulted in a problematic flood of good deeds. may need fixing or improving in the Menno- past century and even earlier. The point is that faith and theology for Prot- nite world (and what confession can not ben- estants was not rooted in the narrative of Jesus efit from constant renewal and revitalization?) Cost of Discipleship? Christ. Instead all parts of the Bible were held is no reason to convert ourselves to a differ- We need to bear in mind, also, the example equal (“the flat Bible”). In the 19th century, ent religion. It is simply all the more reason to of the German Mennonites who converted Darby and Scofield focused on the beginning work harder within our community to teach themselves to Separatist-Pietist religious cul- and end of the Biblical account, neatly dis- and practice our own faith more intensively ture in the 19th century, in the process aban- pensing with the teachings and narrative of and with more conviction. We do not need to doning their traditional teachings such as non- Jesus altogether. discard the legacy left to us by our parents; resistance. By the time that Hitler and the Na- The two interpretative paradigms, the one rather we need only to look to our own sacred zis came along in the 1930s, the Mennonites- rooted firmly in the canon of the Gospels, faith, rich history and vibrant spiritual heri- -like most other Germans--accepted their pro- and the other, in Genesis and Revelations, tage for revitalization, if, indeed, that is what gram of genocide and military aggression, each have their own theological paradigm. The is needed. without question or protest. I am reminded of two cannot co-exist. Since Evangelicalism is this nightmare everytime I visit the former much larger, assimilation would inexorably Resonances. Nazi concentration camp at Stutthof, Poland, move in that direction as has happened with My sense is that part of Dr. Kraybill’s pur- only 10 km. from Tiegenhagen where my the two Manitoba denominations already re- pose in this article was to bring contemporary great-great-great grandparents once lived, and ferred to. Dr. Kraybill should be mindful of Mennonites back to their earlier fervour in see the Mennonite names among the camp the lessons of history when he offers to lead sharing the good news of the Gospel with guards. Is there not a real danger of a similar Mennonites towards assimilation with others the way our forbears did in the 16th trajectory in North America? Evangelicals. century. But that too is problematic since our This reminds me of my great-great uncle religious and cultural contexts have changed Peter von Riesen (1779-1847), Schidlitz, Preserving the Faith. dramatically. The decadence, bureaucracy and Prussia, who translated the “Fundamentabuch” Dr. Kraybill himself points out that “Some luke-warmness of the dominant church in the of Menno Simons into German and then pub- influential evangelicals in North America are 16th century was open to the missionary zeal lished it in 1833 together with his Kleine looking to Anabaptist [presumably meaning of the early Mennonites. Simply pasting the Gemeinde brothers Abraham and Klaas (my Mennonite?] models for inspiration on faith- label “evangelical” onto our spiritual and his- great-great-grandfather) in Russia, only to have ful discipleship in a post-Christian world.” torical tradition will not change the fact that the books seized by the Mennonite Bishops in This includes renown scholars such as Stanley we live in a entirely different world context, Prussia. They were afraid that the contents of Haverwas who are sympathetic to the Men- culturally and religiously. It should be noted nonite faith and ideas. This, however, is not a in this regard that the methodology of our reason for Mennonites to abandon their faith. early Mennonite leaders was to travel from On the Record. In fact, the opposite should logically follow. congregation to congregation preaching and The number of Christians in the world in- If a manufacturer starts imitating a competitor’s teaching the Gospel. In the process new con- creases by 25.2 million annuall y, 22.7 by natu- products, the reasonable inference is that the verts were won for the faith. This form of ral increase and 2.5 by conversion. There are products are superior and that they should be Evangelicalism is still practised by Old about 16.5 million defections annually and protected and promoted--not discarded. Colony, Sommerfelder, Kleine Gemeinde and 19 million convert to Christianity. If President Kraybill is genuinely attracted other Conservative Mennonites. Independent churches are the only ones to Evangelicals so be it. He is free to join that The point has been made that most growing faster than the population increase. religion if he so chooses. Thousands of Men- Evangelicals (we must acknowledge that the Christian pastors, treasurers and other work- nonites have already done so and many oth- Evangelical movement is multi-faceted) teach ers steal more than 16.7 billion annually. To- ers will as well. May they leave in peace and and profess what most Mennonites would re- tal annual giving for foreign missions is 15 with our blessing. The work of the Lord is gard as only a partial Gospel. This of course, billion. In 2000 419,000 workers were serv- not counted in numbers or quantity. Just as is possible, no, it must be admitted is also the ing outside their home countries. with Gideon and the ancient Israelites (Judges case in many Mennonite churches. It is pos- From annual report issued by the World 7), God works best with those who are truly sible that Dr. Kraybill is trying to address Evangelization Research Center. As quoted committed. Having leaders in important posi- these concerns by identifying the aspects of in ChristianWeek, Sept. 17/02, page 2.

Preservings No. 21, December, 2002 - 41 the books would upset their Reformed and of believers. With Protestant Evangelicals we now after all these years? Lutheran (Evangelical) neighbours. The first share the free church tradition. In fact, Men- It seems hypocritical to claim historical step in replicating the German Mennonite ex- nonites were the ones who bled and died to Anabaptist precedent for Evangelicalism, perience would be to tone down our teachings, enshrine this tradition in western civilization. when the overwhelming majority of Anabaptist to try to fit unobtrusively into the comfortable But the similarities to Evangelicalism are more writers clearly manifest teachings in direct - and supposedly, respectable - mould; the sec- casual and superficial than real. In any case, conflict with the major communities in mod- ond step would be outright conversion to an let us celebrate and rejoice over the connec- ern Evangelicalism. In fact, scholars such as alien religious culture. tions and bonds we have with our fellow Arnold Synder and Walter Klaassen have con- In the face of what they term a threat to Christians of whatever tradition. Naturally, cluded that the heart of the peaceful, biblical civilization, U.S. neo-cons and Religious right Mennonites can also learn from other confes- Anabaptist movement was rooted in the Catho- wingers (mainly Evangelicals) support sus- sions, be they Catholic, Orthodox or even lic monastic tradition of the late medieval pe- pension of civil liberties in matters relating to Evangelicals. This must be done from a strong riod. Professor Abraham Friesen, Santa Bar- the War on Terrorism. These are the very ar- foundation grounded in our own faith and bara, California, has documented the connec- guments used to convince Germans to sup- based on the accumulated wisdom of five cen- tions to Erasmus (1467-1536) (Gerhard Geert port the extreme measures taken by the Nazis turies of Christ-centered living. Of course, or Goertzen) and the Christian humanists. in WWII, namely, of the necessity to protect “Mennonites have no monopoly on faithful Others point to Thomas a Kempis and the western civilization from the evils of Godless discipleship.” Likewise we should not cat- Brethren of the Common Life. Communism. Let us pray that Mennonites in egorize the entire Evangelical movement “with Dr. Kraybill’s presentation of “Evangeli- the U.S.A. do not some day have to explain simplistic stereotypes”. cal” seems too accepting and not critical why their young men were involved in carry- That having been said, neither should we enough of the movement in North America. ing out military measures contrary to the U.N. hide our heads in the sand, pretending that all He has failed to adequately deal with the theo- Charter of Human Rights and international will be well if only we adopt Evangelical reli- logical and cultural negatives attached to the treaties on treatment of war prisoners and un- gious culture. If it is wrong to look only at the label, “Evangelical”. It seems to be both futile popular minorities. negatives, it is equally wrong to look only at and impossible to reclaim and refurbish the From our experiences in the Reformation, the positive aspects of Evangelicalism as Dr. label “Evangelical” given its century-long de- Polish-Prussia, Russia and in the Soviet Kraybill has done. He has seen only a happy- velopment in North America. Perhaps the term Union, and even through the Anti-Pacifist, smiley face which, I humbly suggest, is “missional” as being used in Mennonite Anti-German hysteria in North America, dur- largely limited to academia and, possibly, a Church Canada’s Assembly and developed ing both World Wars, Mennonites know well few of the more liberal, better educated Evan- theologically by Jack Suderman would be a the bitter cup of stereotyping, injustice, preju- gelical denominations. I am sorry to say that more acceptable term. dice and racial hatred. These are unique expe- the pleasant picture painted by Dr. Kraybill God has given Mennonites a particular role riences which should inspire Mennonites in bears little resemblance to the harsh and cruel and mission in His plan for humankind. Like promoting their ideals of equality, democracy, reality out there in the trenches as it were. all Christians we are called forth to follow human rights and respect for the sanctity of We have a duty to use the intelligence God Christ and to live out and join battle for the life, at home and across the world--values has given us to rationally assess other reli- social and cultural revolution which He pro- which Mennonites gleaned from their Bibles gions and evaluate current events: what are claimed some 2000 years ago, that is, by tak- two centuries before they were popularized televangelists doing to scare and seduce the ing up the cross and following Him. It is vi- in the great 18th century Enlightenment. elderly and vulnerable in society? what is pos- tally important for Hutterites, Amish, Old This raises the question, what is the cost sible in the future in terms of neo-Justianism? Order and conservative Mennonites - as well of discipleship? of remaining true to our faith? are scientific creationists forcing their perverted as liberal and assimilated Mennonites - to tes- Are our goals and objectives now defined and textbooks into public schools? what are tify to the truth of Christ’s life and teachings articulated by the North American God of suc- dispensationalists doing to fan the fires of war with their daily lives, whether it be in a colony cess, progress and growth? In Nazi Germany and strife in the Middle-East? We are obligated settlement in Latin America or at Harvard protesters such as Dietrich Bonhoffer paid to incorporate the facts into our assessment of University in Boston. with their lives. I personally well know what the bigger picture. Some observers will like Among these and other important chal- it can cost in terms of losing business and what they see and others will be horrified. lenges, Mennonites also have a special call- friends. But what is the worth of a life that is We do not need to abandon our faith and ing to provide a sober witness to peace and not lived according to one’s highest ideals heritage in order to respect adherents of other restoration in a world where this is needed as and those of scripture? religions. Mennonites have a tradition of re- never before. As a unified distinctive body of spect and toleration for others going back to 1,000,000 adult believers world-wide, Men- The Third Way. Erasmus (1467-1536), the father of the Re- nonites can be and are such a testimony. If we The third response to Dr. Kraybill’s article naissance. If the truth be said, respecting oth- assimilate ourselves into one or another reli- is simply to say “no”. It is clear that Menno- ers is not the strong point of Evangelicals and gious culture, this light and testimony to the nites, just like Protestant Evangelicals, have the last thing Mennonites will learn from them narrative of Jesus and the power of genuine their own distinctive religious and historical is tolerance for others. In fact, the opposite Christ-centered faith will be lost. What a trag- tradition. This does not mean we should not will be the case. edy for the world! respect believers of other confessions and love I believe the survival of Mennonitism is I would urgently plead that Mennonites them as our brothers and sisters in Christ. important because it represents a third way to should rather be true to the call once received Those who know and respect their own faith, the Gospel, neither Protestant (Evangelical) from God. Their’s is a 500-year legacy of faith- history and culture, are far more likely to re- nor Catholic. fulness, sacrifice and commitment in the name spect and empathize with someone from an- of Christ. As I learn more about the faith which other confession. Someone who dosn’t even Conclusion. God has given our people, I am convicted that respect his own faith and culture is unlikely As I read the article, it seems that Dr. being faithful to Christ, for me, means to be to respect another’s, or be tolerant of another Kraybill is suggesting we convert to another faithful and true to that testimony. I for one person’s beliefs. religious culture. For almost five centuries, have no intentions of forsaking and abandon- We also have important commonalities and Mennonites have believed, breathed, lived and ing their vision. I can only believe and trust resonances with other faiths. With the Catho- been saved through their righteousness-work- there are others who share that commitment lics we share the focus on the narrative of ing faith in Christ Jesus--a faith and tradition and that together, as a community, we can per- Christ and its meaning in the daily pilgrimage which was a gift from God. Why discard it severe and soldier onwards to victory.

42 - Preservings No. 21, December, 2002 Guest Essay End Times Lens Distorts “End Times Lens Distorts: September 11, 2001, and the Middle East Conflict,” by Marianne Meed Ward, Burlington, Ontario.

Sept. 11, 2001. rise on the evil and on the good, and sends rain on arrests (over 4,100 at last count), torture people for When something as unimaginably evil and the just and on the unjust.” Sometimes tragedy is information and allow soldiers to loot homes. breathtakingly destructive as the terrorist attacks in neither punishment nor persecution. And last time I But many evangelicals are prepared to discount, the United States of September 11 occurs, we struggle checked, the Bible wasn’t a weapon of social, po- ignore or even condone such behaviour as self pro- to make sense of it. Who? Why? Could we have litical or international policy, but a document about tection of the land God gave the Jews. prevented it? Where was God? how to love God and our fellow human beings. “Collateral damage” - deaths of civilians in the Most of us are content to admit that we don’t Our faith in God may inform our social and politi- process - is to be expected. North Americans have know. But there are some people within the Chris- cal views but that doesn’t mean God shares them. talked this talk before, of course, most recently over tian community who have rushed to provide their The Bible also isn’t a glorified horoscope. The the bombing of Afghanistan in the hopes of weed- own interpretations of the attacks to an emotionally verses g enerally used to support claims that we’re ing out Sept. 11 terrorists. But maybe we’re wrong traumatized public which is probably willing to be- living in the End Times (2 Timothy 3:1-5, Matthew about that. Maybe the end doesn’t justify the means. lieve just about anything. If terrorists can hijack 24:4-8 37, Luke 21:9, 31) describe “terrible times” And maybe killing is killing no matter who does it. passenger planes and crash them into the World and “wars” preceding Christ’s return - which de- Adding to the problem in Israel, though, is the Trade Center, the Pentagon and a Pennsylvania field, scribes just about every century since his death. spiritualization of the conflict. One End Times web anything could be true. Elsewhere, Luke 12:40 and 1 Thessalonians site called it a sin to divide the land between Jews So there were Jerry Falwell and Pat Robertson 5:2 say Christ will come “when we least expect” and Palestinians to achieve peace. The rationale: claiming that the attacks are punishment for abor- like a “thief in the night.” Trying to predict when is God gave the land, all of it, to the Jews. End of tion, gay rights and the end of school prayer, among inappropriate - and futile. We’ve had it wrong many story. other things. Hal Lindsey says the attacks are pun- times, each discrediting the Christian community. Even if we grant that God gave Israel to the ishment for America’s “great sin of pushing Jesus And time spent on that distracts us from our most Jews, who’s to say God meant that to happen in this Christ and the Word of God out of our public con- important task: being God’s hands and feet in this century - or the last. Israelites have been returned to sciousness.” He says the U.S. better kick butt be- world. We must live every day as if it’s our last - and - and dispersed from- their land a few times in cause “if we act like wimps now, we will encourage that’s the only message we should take from the history. far worse attacks.” Kenneth Copeland, on the other prophetic texts. Who’s to say this is the final time - unless you hand, claims “the Lord told [him], ‘This is an attack Sometimes the most faithful interpretation of think we’re living in the End Times already. of the devil against God … against our stand with tragic events is this: “I don’t actually know what Which many Christians do. The problem with the Nation of Israel’.” God is up to. But I trust.” that (aside from the inflexibility it breeds in negoti- Then there were the prophesy “experts.” Jack ating peace) is that we don’t know for sure that Van Impe said he has been warning that “terrorists Middle East Conflict. we’re living in the End Times. Every generation would soon strike America” and that “Jesus pre- It’s difficult to have a rational discussion about since Jesus, including his own, believed the Mes- dicted this rise of ‘terrorism’ just before His return Israel and the Palestinians. Always has been, but siah would return in their lifetime. to set up His kingdom on earth.” each new round of terror and reprisals makes it They were wrong. So might we be. Hilton Sutton, who has offices in Texas and even more difficult. Another problem with reading the Middle East London, Ont. and claims to be “one of the world’s Two fellow journalists who participate in Vi- crisis through a focused End Times lens is that it foremost authorities on the prophetic scriptures,” sion TV’s media panel with me, one a Jew the other tends to blunt criticism of Israel, even of behaviour said, “We are now in the time of the end which a Muslim, have all but given up writing opinion that we’d quickly condemn if practised by the Pal- identifies the conclusion of the Last Days and are pieces on the topic. (And this is a shame. Both have estinians. witnessing an escalation of all the categories of peril extensive knowledge, and my Muslim friend even And that not only breeds moral relativism but and prophetic events set forth by the apostle Paul interviewed Yasser Arafat for the Globe and Mail hinders evangelistic outreach to Muslims - or think- and Jesus Christ.” years ago.) ing people of all stripes. If people see that Chris- An article on Endtime website, founded by Irvin So why avoid the topic, like a plague of locusts? tians support behaviour and themselves behave in a Baxter of Richmond, Ind., who claims Endtime You don’t win no matter what you say. A Jew who way that is no different from anyone else, why magazine is the “most widely circulated prophesy writes favourably of Israel is parroting a party line. would people want to follow the same God as us, magazine in the world” (mailing list 30,000) said: Same with a Muslim who supports the Palestin- and put themselves at great risk in some countries? “We believe we are presently living in the 5th Trum- ians. A Jew who writes in favour of the Palestin- If being a follower of Christ does not mean pet era. It is our opinion that the sounding of the 6th ians is a self-hating traitor. Same for a Muslim who condemning injustice wherever we find it, then our Trumpet may be imminent.” writes in favour of Israel. faith is hollow. If all it means, in this present con- For the uninitiated, Revelation describes seven And as an evangelical Christian? I’m supposed flict, is condemning our enemies, whatever their trumpets sounding prior to Christ’s return, the sixth to support Israel no matter what. Otherwise I’m complaints, and supporting our friends, whatever being a war killing two billion people. Endtime accused of not knowing my Bible, especially the their crimes, then we behave no differently than says that war will be between the U.S. and China parts related to End Times prophesies. Israel fig- others. Even the pagans do that, says Matthew 5:47- over Taiwan, and that if the U.S. response “is weak” ures prominently in such prophesies. It’s where the 48. to the Sept. 11 terrorist attacks, “it will send a clear anti-Christ will arise and the final battle of Arma- I support the existence of Israel - in some form. signal [to China] that Taiwan is ripe for the pick- geddon will take place, after the Jews return to But I don’t support everything Israel does. ing.” Israel (seen to be fulfilled with the creation of the Marianne Meed Ward is a freelance writer and So, the terrorist attacks are (take your pick): a- state of Israel in 1948) and the temple has been broadcaster in Burlington, Ont. She can be reached punishment for wrongdoing, b-persecution for faith- rebuilt. Fair enough. at: [email protected]. These articles originall y ap- fulness or c-further evidence that Christ will return Odd though; I’ve never found a verse that says peared in the April 23 and April 30, 2002 issues of in your lifetime. And our response must be massive it’s okay for Israel to invade a r efugee camp (where ChristianWeek. Copyright Marianne Meed Ward, military retaliation. at least one of the recent suicide bombers lived), 2002. One time Canadian print rights only for It would be merely eccentric if it weren’t so bulldoze houses with people inside (if they happen Preservings. unbiblical. Matthew 5:45 says God “makes the sun to be next to suspected terrorist sites), make mass

Preservings No. 21, December, 2002 - 43 Letters We welcome letters to the editor and appreciate feedback from our readers and suggestions as to how we can fulfil our function better. We welcome criticism of articles and editorial commentary. We will assume that all letters and e-mails can be published, unless a contrary intention is indicated. We reserve the right not to publish any letter/e-mail or not to respond. We reserve the right to return, discard, edit and/or shorten letters/e-mails as deemed necessary. Emails should not contain attachments. All letters and emails should contain the writer’s name, address and home phone number, although a street address will not be published if this is requested. Letters should be short (preferably under 300 words) and to the point.

From: “John Klassen” ferent rules, though in the case of Marxism the following. segments overlap. But with Marxism it is in- That article about the Jabez prayer I can quite Subject: Re Plautdietsch deed true that history has gone through differ- well go along with. I have a similar write-up on Date: Sun, 23 Jun 2002 17:52:47 -0500 ent phases, thus slavery, feudalism, capitalism, it, with more of a Jewish insight. I got it e- In this last issue “musst ekj mie meist oppe and the like; these are indeed different ways that mailed to me about a year ago, but I don’t think Finjasch biete daut daut Plautdietsch schriewe people have interacted with each other, for good I can recall it to forward it, or I might do that, soo prosst wea”. By now Plautdietsch writing or for bad. But the so-called “dispensations” of unless you were interested, I could get those has been standardized to the point where the Dispensationalism are just fantasy. people to e-mail it again. I am more of an Israel- spelling should be a little more accurate in terms It will be objected that Dispensationalism is ite minded person, although with Mennonite of spelling it the way it sounds. For example: somehow “Christian” whereas Marxism is not. background. “Himmel Bleave” should be written “Himmel But Marx was just ambiguous enough on the I will be gone from the coming Friday for a Bleiw”. Under the picture of the CD jacket of subject of religion that he has left an opening week, going to a 2 house Union “Knowing Andreas Dueck it should read “Fonn Fonndoag whereby today there are a lot of people in South Yahweh (God) Conference” in Kansas City. en Jistre”. Note ‘Jistre’ is capitalized.... America who try to be both Christian and Marx- Look forward to hear from you. “Cornie Reimer” Generally I like the articles generated in the ist, under the name of liberation theology. Rosenort MB “Preservings” but am getting tired of the “quix- Dispensationalism of course looks Christian su- Contradiction on the Israel Arab conflicts otic jousting at windmills” that goes on re the perficially, but you can search Jesus, the early When I read things in the “Preservings”.... It so-called proselytizing by “pietist/separatist/ church, Luther, Calvin, and in fact most of the saddened my heart, but strengthened my con- fundamentalism”. Your genius shines through two thousand year tradition of the church and victions that we Mennonites have really been in your great productivity and knowledgeable- not find one mention of the dispensationalist off the track for a long time already. These dif- ness but is somewhat eclipsed by this preoccu- scheme. In the full Darby-Scofield ferent articles will shed some light on some of pation. “Jack Klassen” Box 65, Altona, Man., dispensationalist scheme, which to some extent that sad truth. If you blame me for being harsh R0G 0B0 permeates all of fundamentalism, the Sermon toward my own Mennonite background, do it Editor’s Note: Regarding Plautdietsch spell- on the Mount has no relevance for us as we are with scriptural backing, I want to take that to ing, I like the system used in the new periodical in the wrong dispensation for it to be appli- heart. I do not want to criticize truth. (whatever “Frind” (Pres., No. 20, page 73) which uses cable. This I find to be weird. is in red, or in brackets, by Cornie Reimer) the English sounds instead of the German. Since It will be further objected that Marx was a (Editor’s Note: The rest of the 20 pages of at- English originates largely from Low German man of violence who wanted violent revolution, tached articles and quotations is not published). this seems to be more true to the original than though in fairness Marx cannot be blamed for _____ using High German orthography. It speaks of the regime in the Soviet Union as he expected our common Saxon roots. his revolution to break out rather in such indus- From: “Harry Loewen” We will be pleased to quit referring to preda- trial societies as France, England, or Germany, Mon, 24 Jun 2002 tor religious cultures as soon as they start con- not in largely peasant Russia. But are the I just received your June 2002 issue of ducting themselves in accordance with the Holy Dispensationalists really any less violent? Show Preservings. Thank you so much for a fine is- Scripture and cease their un-Christian attacks me a pacifist or non-violent Dispensationalist sue. I could comment on many of the fine ar- against our brothers and sisters in Christ in somewhere and I’ll admit that I’m wrong. Not ticles and reviews, but here I just want to com- Mexico, Bolivia, and elsewhere. Perhaps we only do they look forward to violence in the end mend J. Denny Weaver on his important and should all be praying for a supply of “Pariesa times, and seem to justify violence in the Old timely article “American Civil Religion.” The Grien” to dust off these predators who have Testament, but they certainly seem to have article is focused, well argued, and written with been sapping the life blood and vitality of our adapted themselves to the violence in American a sense of urgency. conservative Mennonites for so long, forcing policy. Denny Weaver is one of the few Mennonite them to fight for their existence and to focus on “Jay Delkin” Box 20252, Steinbach, historians/theologians today who not only defensive and preservation measures instead of Manitoba, ROA 2T1 speaks and writes from a solid Christian- growing stronger in Christ and evolving and ______Anabaptist tradition, but who also analyzes and developing in a normal and wholesome man- interprets our American (and Canadian) culture ner--a freedom and privilege which most other From: “Corny Reimer” against that tradition. It is to be hoped that many communities in the Western world are able to of our leaders, teachers and pastors read take for granted. Subject: don’t fully agree Wea ver’s call to faithfulness and instruct our _____ Date: Mon, 24 June, 2002 people to heed our God-given heritage. It may I hardly know you, you have sent us with- come as a surprise to some that the so-called 15 June, 2002 out request, your “Preservings” Magazine. I conservative Mennonites may have something In my view, when you compare Marxism have read enough in these Magazine’s that I to tell our people after the September 11 disas- with Dispensationalism it is Marxism that comes find is interesting, to feel obligated to pay for it. ter. out on top. This in no way is to suggest that we At least some of it--up to here I did not take Weaver has written along these lines for a should buy into Marxism but only to suggest interest in it, because I was a bit tired of Menno- number of years. One of his recent books, that Dispensationalism comes off as a poor sec- nite fallacy, or deception. With much of it I do Anabaptist Theology in Face of Postmodernity ond. not agree, but that’s alright, you have the liberty (2000), is a prophet’s call to Mennonites not to Both Dispensationalism and Marxism divide in this country to express a freedom of speech. give in to the mainline religions but to work out history up into segments that operate under dif- Which I too, am taking advantage of, with the a theology that is based on the Gospels and not

44 - Preservings No. 21, December, 2002 on the creedal formulations of Constantinian Kingdom of God and the End Time” by Walter New Testament, the secular Jewish history? Has and medieval Christianity. The book, like much Klaassen. I am in full agreement therewith. I he ever dialogued with Jewish believers or non- of Weaver’s work, may be controversial—but was shocked to read in No. 20 what M.J. Moll believers about the topic? then are not the message of Jesus and radical had to say about it. She makes the remark: “Is Can anyone call it a “bizarre teaching” be- Anabaptism controversial? that what Jesus would have done?” This remark fore they have a good grip on Jewish history “Harry Loewen” Kelowna, B.C. would fit her letter. I am delighted with the an- and the promises God did give the Jews? If not, _____ swer Walter Klaassen gave her. So matter-of- is he qualified to make statements like the one factly, without trying to run down his oppo- above? 238 Main St. S. nent. I am completely in accordance with his My contention is not with what the editor or Winkler, Man., R6W 2P5 theology on how it should be understood. Dr. Graham believe about Jewish rights con- I have enjoyed Preservings even since my I appreciate your answer to Terry Tiessen cerning the Middle East but rather that a man of second cousin Helen Fehr gave me a copy where (No. 20, page 60). However there are some Mr. Plett’s calibre would make statements like I read about my great-grandparents and my words I do not understand. There is the one quoted, using words which seems rather grandparents, the Bernhard Bergens were men- dispensationalism. What’s the difference from intolerant to me. tioned. My father Bernhard B. Bergen was born premillennialism? About premillennialism, I Sincerely, “Betty Loewen” on Hoffnungsfeld, Man., in Oct. of 1878. When have read in other works, but dispensationalism he was two weeks old his father, B. Bergen was is new to me. What’s the teaching of Editor’s Note: Dispensationalist religion is truly killed in a threshing accident. His mother dispensationalists?.... “bizarre” in that it claims to be Christian but at Katherina nee Fehr, remarried to a Johann Yours truly, Jacob E. Peters the same time relegates Christ to the role of Giesbrecht...Enough of that. I am enclosing some magic wizard whose mantras people need $20.00 I owe for Preservings already received. Editor’s Note: This is an excellent question to repeat to obtain salvation. It denigrates Christ Thank-you sincerely, “Katherine Dyck” and I do not blame you for being confused. In by eliminating the narrative of His life and teach- P.S. I have been looking for relatives of the my “History of Christianity” published in En- ing from our current time. If Satan back in the Bergen clan but so far I’ve not found none. I glish in Old Colony Mennonites in Canada (at 1860s could have been allowed one wish, I don’t know how to find them. pages 40-42) and in German in Diese Steine (at doubt that even he could have dreamt of such a ______pages 628-629), I have tried to explain the mean- gift, as that the very people claiming to be Chris- ing of some of this confusing terminology. Pre- tians would start teaching that the life of Christ “Tena Wiebe” thing but like unto the faith of little children. survived by only a small human remnant. Not Thanks for the copy of the June Preservings This is presumably why Protestant Fundamen- until then would Christ return and commence that I just received. It looks like a very interest- talists had to create some 200 Bible Schools his Millennium. Much of Darby’s thinking had ing issue. My speech looks good, and I enjoyed around 1900 to ensure that these falsehoods been suggested piecemeal by earlier thinkers. reliving the HSHS annual meeting via the pho- were securely drummed into the heads of inno- His most striking innovation was the timing of tos and report on pp. 60-61. And it looks like cent youths and to ensure that naive students the concept called the Rapture, drawn from the you made a lot of use of Marsden’s book that I would not suddenly stumble upon the truths of Apostle Paul’s prediction that believer’s would had mentioned to you. “Denny Weaver” the Bible by their own diligent and prayerful fly up to meet Christ in heaven. Most theolo- ______study. gians understood it as part of the Resurrection ______at time’s very end. Darby repositioned it at the Box 443, Blumenort Apocalypse’s very beginning, a small shift with Man., R0A 2A0 Box 212 RR 1 large implications. It spared true believers the June 27, 2002 Stb, Man., R0A 2A0 Tribulation, leaving the horror to nonbelievers First the praise and than the censure. I re- July 2, 2002 and the doctrinally misled, thus moving ceived “Preservings” No. 20, June 2002 and I Hello, Christianity’s us-vs.-them concept of heaven and found it very interesting I have already read I am writing in response to an article in the hell into a new and exciting theatre....In fact, nearly all the contents. Now the censure. A big June 2002 issue of Preservings, titled “Billy Premillenial Dispensationalism (Darbyism’s mistake has occurred in the description of the Graham Apologizes”. There was one statement official name) was--and remains--one of the nar- pictures of my parents and the parents of my made by the editor, and I quote, “(Dr. Graham rowest and most inward-turned strands in wife (page 102). They are mixed up. Under the is a dispensationalist who believes in a bizarre American religious belief,” (Time, July 1, 2002, picture of Diedrich Thiessen and Susanna teaching that Israel has an exclusive God-given page 36). It is noteworthy, indeed, that much of Penner, it says Aganetha Ens and Jacob Reimer right to the Middle-East. Ed.)” dispensationalist religious culture was devel- and vice versa. I would like to ask the editor whether he has oped without a spect of biblical foundation. e.g. In Preservings” No. 19, December 2001 on ever done an in-depth study of Jewish history the word “rapture” is not even mentioned in the pages 28-30 is a valuable article about “The dating back to Abraham in Genesis, the Old and Bible. Before you become too self-congratula-

Preservings No. 21, December, 2002 - 45 tory about being the advocate of the State of the Jews themselves (e.g. blowing up the King Israel and Jewish Zionism, you should be ready 18 June, 2002 David Hotel). “Maybe the end doesn’t justify to explain what Dispensationailists intend to do Box 18, R.R.1 the means and maybe killing is wrong no matter with those Jews who would not mass convert Ste. Anne, Man., R5H 1R1 who does it,” Margaret Meade Ward, “End to their religious culture at the point where they [email protected] Times lens distorts Middle East picture,” in establish their earthly kingdom in Jerusalem. Subject: Abrahamic Covenant Christianweek, April 30/02, page 3 (see Guest Nancy Gibbons has written that “According to I received the Preservings today. Thank-you. Essay). [dispensationalist] prophecy, the Jews must be One thing caught my attention. Page 47 Jesus said, “My kingdom is not of this in control of Israel for Jesus to return. But in the Abrahamic Covenant. world,” John 18:36. Romans 9:6-9 affirms that last battle, two-thirds of the Jews perish, and I agree the Arabs are descended from the blessing is in the followers of Jesus Christ the rest either accept Jesus as their true Messiah Abraham. However not all of his descendants and not in “the children of the flesh.” Galatians or they must be dammed, literally.” Gibbons are part of the covenant. 3:16 reiterates that in Abraham and his seed quotes Gershon Gorenberg, a leading Jewish 1. The covenant was passed on to Isaac. Ishmael were the promises made and through the bless- expert on the Christian [dispensationalist] was not part of it. He had his own blessing - ing all mankind is blessed “...for you are the endtime, “In my view, any theology that contin- Genesis 17: 15-22 (especially v 19), 21: 12, children of God by faith in Jesus Christ,” (v. ues to deny the validity of Judaism and to fanta- 26:2-4, Romans 9:6,-9. 26). That having been said, we should not fail size about looking forward to the conversion or 2. The Covenant was passed on to Jacob. Esau to pray for and love our Jewish and Muslim destruction of the Jews is one that should arouse was not part of it. He had his own blessing. brethren and sisters, and indeed, all others who a great deal of caution among Jews.” (From Genesis 28:13,14, 35:12, 48:3,4, 27:27-40, Exo- share the planet earth with us. According to Time, July 1, 2002, page 38). dus 32: 13, 33:1 and Romans 9:10-13. Genesis Chapter 1, we all have the blessing that Upon critical examination, it becomes evi- 3. The Promise is fulfilled in Christ - Galatians we are the children of God, created in His im- dent that the Dispensational religion, although 3:15-18, The blessings come from Christ to all age and deemed “very good” (v. 31) and He it shares much of American “pop” Christian cul- nations - 3:26-29. “blessed them” all (v. 27). ture, is fundamentally Anti-Christian. In the Agree? Disagree? Comments? ______Muslim faith, Jesus is at least honoured as a Thank you, “Art Koop” great prophet, but in Dispensational religion he Editor’s Note: You have done an excellent job July 3, 2002 has been morphed into a disembodied Wizard of summarizing the references on the topic. Con- “David Lyle” of Oz, called forth from time to time by Jerry gratulations. According to the original blessing .....The Cornelsen (my maternal) relatives Falwell and Pat Robertson and their henchmen in Genesis 12:3, “....all the families of the earth will be having a family reunion in Rosenort on (also known as the American Taliban in wait- [will] be blessed” through Abraham. The Lord the July 12-13 weekend. They requested a copy said, “...unto thy seed will I give this land,” (v. of this journal - particularly interested in the 7). Genesis 17:15-22 passes a blessing to Johann K. Friesen piece..... Ishmael (v. 20) and establishes a covenant with ....I saw the rerun of Mennonites in Manitoba Isaac (v. 21). It does not remove the blessing on PBS TV last Monday and of course I was from Ishmael. Similarly Genesis 21:12-13. In very pleased to see/hear your commentary on Genesis 26:3 the Lord promises the land to Isaac that program. I was really pleased to see my but does not disinherit the remaining seed of paternal grandfather Aeltester Jacob R. Dueck Abraham. If we believe that God is compas- mentioned in one of the articles in the June sionate, merciful and just, surely He would not Preservings. disenfranchise and condemn such a large com- Please excuse my long discourse - I feel so munity whom He created without some notice privileged and get so enthusiastic about our his- or just cause or even a specific statement to that tory and am so very grateful for your efforts. effect in the Bible. Thank you again! Those who argue that the blessing is re- Sincerely “Marina Plett-Lyle” Winnipeg, stricted to one nation need to reconcile refer- Man. ences that “I will make thy seed to multiply as Editor’s Note: Thank-you for your kind com- the stars in the heaven,” Gen. 26:4, “...and thy ments. Unfortunately we no longer have the John Nelson Darby (1800-82), architect of mod- seed shall be as the dust of the earth,” Gen. room and resources to carry reports on family ern-day Dispensationalism. Photo: Time, July 1, 28:14, with the fact that Jews number possibly gatherings. 2002, page 36. 10 million but Arabs some 300 million and ______Muslims one billion worldwide. One questions, ing) to intervene in history by blessing the battle also, who the descendants of Abraham and even From: “Helen Franz” plans of the Republic. Isaac would really be based on genetic DNA Readers should also be made aware of the testing. A recent Time article claimed that every- Subject: Fw: Correction. Biblical teaching held by the majority of Chris- one alive might well be a descendant of promi- Date: Fri, 12 Jul 2002 11:56:16 -0700 tians. “This ancient and theologically respon- nent historical figures if one goes back enough The Preservings shows a foto of the Dnjepr sible view is called preterism. This is the under- generations. dam, “June 1941”. The month is incorrect. I standing that all the prophecies given by Jesus There are those claiming to be Christians lived there at that time in the village of Osterwick, Christ and his Apostles were fulfilled at the time who use their bizarre interpretation of the bless- west of the Dnjepr, about 20 Km. The war with of the destruction of Jerusalem and its tempel in ing to justify taking people’s land (without any Germany started June 22, 1941. It took the Ger- A.D. 70,” Time, July 29, 2002, page 4. compensation at that), and even those who use man Army until the 18th of August to reach our I would refer Ms. Betty Loewen to the ar- it to justify the creation of neo-colonial Bantustan village (those dates are seared in our minds). ticle by Walter Klaassen published in ghettos where people are dehumanized, op- They probably reached the Dnjepr River the Preservings, No. 19, pages 28-30. Dr. Klaassen pressed and slaughtered. Within the past cen- same day, there was not much resistance from points out that Jesus taught that His kingdom tury many so-called Evangelical Christians just the Russian Army. At the Dnjepr banks they was not of this world and that Jesus and the as passionately used the Bible to condone and stopped for some time. That is why the New Testament writers never linked the physi- justify the evils of slavery. There is no justifica- Molotchna villages suffered much more, for cal land of Israel with the Kingdom of God. tion for suicide bombings, but many communi- they had more time where the Communists could ______ties have resorted to similar measures including send their men and young boys away. I enjoy

46 - Preservings No. 21, December, 2002 reading the Preservings, thank you. “Helen how this would square away with subsequent [email protected] Franz” sources such as the Busau records, etc. Thank- July 14, 2002 5106 Interprovincial Highway, Abbotsford, B.C. you for the information on the family of Johann I find each issue of Preservings both inter- V3G 2P6. Johann Siemens (b. 1832) of Neukirch and later esting and amusing! But on rare occasions there Editor’s Note: Quite right. The caption should Karassan, Crimea. This will be of interest to are statements that require correction. have read, “The German Wehrmacht at the en- many Siemens relatives in Manitoba, including In your article on Delegate Jakob Höppner trance to the turbine building...August 1941.” the descendants of Johann’s cousin, Abraham (Issue No. 20 pages 29-33) you state that his Thanks. S. [iemens] Friesen (1846-1916), builder of the great grandparents, Peter Höppner and Agnetha ______famous Steinbach windmill (see Pres., No. 20, “Wölche” were both born in 1650. This is not page 49). You have put to good use the letters of quite correct. Their birth dates are unknown. They 442 Castlefield Ave. Steinbach area matriarch Aganetha Thiessen were married on Dec. 5, 1671 (Danzig Flemish Toronto, ON M5N 1L5 Giesbrecht (1825-1912), Pres., No. 10, Part Church Records), and if one assumes that they Feb. 4, 2001. One, pages 20-22. were both about 20 years old at that time, the year e—mail: ericgislason@tiome. corn ______1650 would be a good estimate. By the way, Thank you for your detailed review of my Agnetha “Wilke” was the daughter of Anton village history, Rückenau, and for drawing my February 6, 2001 Wilke (who died on Mar. 30, 1699). The name attention to the Peter I. Fast journal [Pres., No. Box 455, Russell was later Germanized to Wölcke (not Wölche, as 17, pages 129-131]. Your publications contrib- Man., ROJ IWO on page 29). Anton Höppner (1672-1752) was uted significantly to my research. I am enclosing my cheque for $20.00 to re- probably named after his maternal grandfather. I would like to add some clarification to your new my membership for 2001 and also sending This set in motion a three century-long tradition excellent review. First, you suggest that John along some information regarding my family of Höppners naming their sons Anton. Staples and I collaborated in some areas. In fact, tree. You will recall perhaps when we were do- I found the picture of Anna Höppner (1781- we did not collaborate in any way and have not ing my mother’s estate Anna (Braun) 1824) and Heinrich Penner (1776-1854) on page discussed our work with each other. Secondly, Hildebrandt back in March of 1999 you gave 32 very interesting since I believe them to be the contrary to your assertion, the story of the tent me a complimentary copy of Preservings and parents of my great-great-grandfather Bernhard missionaries who were murdered in Eichenfeld when I received my copy No. 15. December of Penner (1820-96), who moved from Chortitza is very much connected to the history of 1999 I noticed the article “The Krahn Letters village in the Old Colony to Neuenburg, Rückenau. The team was dedicated in the 1870 to 1891”. Since the name Krahn was Manitoba in 1875. Unfortunately this is unlikely Rückenau church and was strongly supported prominent in my family records I of course read to be a picture of Anna (Höppner) Penner as by its members. Jacob Dyck, the leading mis- these letters and found to my complete surprise photography was not invented until 1827. In sionary, was a member of the Rückenau church that these documents were written by my ances- fact the first commercial Daguerreotypes and and my aunt Elisabeth Huebert Sukkau, a team tors. My Mother was the second generation photographs were not made until the 1840s. member who died in Eichenfeld, lived in granddaughter of Peter Dyck (1792-1872). It was nice to see you at the MMHS meeting Rückenau. The death of the tent missionaries ....Oddly enough, just before the December in Feb. Hopefully we’ll have a chance to talk in had an intensely demoralizing effect on the vil- issue came I had remarked to my husband that it the near future. lage for these reasons. would be so interesting to know how these “Glenn” Glenn Penner, 306-27 Cardigan St., I have Kleine Gemeinde connections. On people lived and what their thoughts and feel- Guelph, Ont., N1H 7V6. my paternal side, I am a descendant of Jacob ings were and a week or so later I came across P.S. Thanks for the copy of Diese Steine. I was Thielmann (1810-62). On my maternal side, I this article.... delighted to see that the often neglected colony am a descendant of the widow, Maria Kornelsen You will perhaps note that on the enclosed of Fürstenland, birthplace of my grandmother, Hiebert (1815), who married Martin J. Barkman information, which was compiled by a Mr. R.P. was included! (1796) of Rückenau in his old age. Maria was Kerber of Saskatoon in 1963, he has listed Pe- Editor’s Note: As always we appreciate cor- the third wife of Abraham Hiebert (1790) of ter Dyck’s birthdate as August 12, 1796 instead rections and additions of information. Glenn Neukirch, and I am descended from their oldest of 1792 and that is the only discrepancy I can Penner is among our most knowledgable Rus- son, Martin. Maria’s sister, Eva Martin find. I now have a lot more information to add sian Mennonite genealogists. Are you suggest- Kornelsen (1820), was a staunch Kleine to this register since there have been many more ing the photo could be of Heinrich Penner and a Gemeinde member who was married to Johann additions to the family since 1963..... second wife? Abraham Hiebert (1816) of Alexanderwohl and, A big thank you to you and your staff for ______later, Kansas. your informative magazine - keep up the good I am enclosing on a separate page a sum- work....Yours truly, “Nettie Wileman” [email protected] mary of the part of my Hiebert genealogy that P.S.: Also got more information from your Box 425, Arborg connects to the Johann Siemens (1802) family website: www.hshs.mb.ca Man., R0C 0A0 from Rosenort. On page 437 of your Dynas- Editor’s Note: Thank-you for sending copies 29 Jul 2002 ties, you request information on this family. from R. P. Kerber, Familienregister der In Preservings #20, June 2002 on page 68 Yours sincerely, “Leona Wiebe Gislason” Nachkommen des Peter Dyck aus Neuenburg, you have a picture of Dr. Bruce Wilkinson, au- Editor’s Note: Sorry for the delay in publish- Chortitza Kolonie, Süd-Russland (Saskatoon, thor of The Prayer of Jabez. Next to the picture ing your letter. The tent missionaries, in my view, Sask., 1963). This family book provides con- its stated that he is the author of The Cross And evidenced a very unChristian and spiteful atti- siderable information about Peter Dyck (1792- The Switchblade. The author of The Cross And tude towards the Mennonites in Eichenfeld. Un- 1872) (see Schapansky, Old Colony, page 296). The Switchblade was Rev. David Wilkerson not fortunately this is typical of those who forsook and regarding the Krahn siblings who wrote the Dr. Bruce Wilkinson. the Christo-centric faith of their forebears and delightful Plautdietsch letters published in the Regards, “Jake Wiebe” converted themselves to Separatist-Pietist reli- article (Bernhard Krahn was the son of George PS attached are links to biographies of the two gious culture. May God too, forgive them. (1772-1831), Neuenburg, 1801 census, men in question. Neukirch had many KG-associated families: Wirtschaft No. 7, Diese Steine, page 657, cour- http://www.worldchallenge.org/ (click on David 22 are listed in Dynasties, pages 164-165. At tesy of H. Schapansky). I appreciate also the Wilkerson link) one time I had surmised that Johann Abraham connection through Isaac Braun (1879-ca.1930), http://www.bible.org.za/About%20WTB/Pro- Hiebert (1816-90) was also the son of Abraham Grünfeld, Schlactin Colony, Ukraine, to Mrs. files/BWilkinson.htm Hiebert (b. 1790), son of Johann (b. 1760), Leonard Unger, Steinbach. Editor’s Note: Thanks for drawing the error to Halbstadt, Leaders, page 150. I don’t know ______our attention.

Preservings No. 21, December, 2002 - 47 2504 Adelaide St. and superficiality of their attacker’s religion. Or on putting together quite a literary work. I en- Ahbotsford, BC are you suggesting that Mennonites should sit joyed many of the articles on the history of my V2T 3L7 back with a pleasant smile while Satan’s agents people as I have both Chortitza and Molotschna July 30. 2002 run off with our youths and tear apart our fami- parents. I also found your comments that we Re: “The Prayer of Jahez: A Brief Analysis,” by lies and church communities? are a people of culture very relevant. However, Randy Brandt, Pres., June 2002, pages 67-68. There is actually another rational for pub- there were some issues raised that I found very First of all, I am not quite sure how the above lishing such material. There are many Menno- lamentable. article fits into the purpose of the Hanover nites over the decades who have converted them- In the editorial on page 49 of Preservings Steinbach Historical Society; supposedly it selves to alien religious cultures but who may No. 20, 2002; at the top of the page you make makes evangelicals look bad and by contrast still be open to scriptural truth and may even yet the statement that Dr. Archie Penner has proven makes Mennonites look good. I think that Randy be convicted by the Holy Spirit to return to the in his new book, “Scientific Creationism”, that had good intentions, but he seems to have Gospel-centric faith of their forebears. We are scientific creationism is laughable at best and missed the whole point of blessings. aware of a number of such cases and can only fraudulent at worst. I have just finished reading Wilkinson emphasizes blessings for the pur- imagine the rejoicing in heaven everytime a saint the book review “A Review of Dr. Archie pose of serving God: “...you ask God to en- returns to the fold. Penners Scientific Creationism in Perspective, large your life so you can make a greater impact _____ Biblical Creation Defended” by author Randy for Him,” (p.30). If the blessings were intended Brandt.... for personal benefit. Randy’s criticisms would Sept. 8, 2002 In this review, Randy Brandt, severely chas- be justified. Box 89, Warman tises Dr. Penner for writing this book because In addition, someone else should have done Sask., S0K 4S0 all but three creationist sources used were writ- a little more research. On page 68 there is a Thank you so much for the publication ten before the 90’s; and these three were re- write up next to the picture of Bruce Wilkinson. “Preservings”, the many articles that present so prints; in other words, Dr Penner’s research is in which he is credited with writing The Cross much evidence of a people of faith, their trials obsolete. Mr. Brandt goes on to say that there and the Switchblade. Actually this hook was and their ultimate trust in God. So many of them are many prominent scientists, which he lists, written by Bruce Wilkerson. are an inspiration to me. God has blessed us that embrace Creationism..... I continue to enjoy the parts of Preservings with a rich heritage. He concludes by saying, “I urge him (Dr. that are related to our history. I (with my wife) have recently returned to Penner) to withdraw this unfortunate book from Sincerely, “Henry B. Esau” the church of my youth (Bergthaler, Sask). We circulation in order to avoid continued embar- Editor’s Note: You have raised an excellent are humbled for the gracious blessings we re- rassment and damage to his academic reputa- question. There are a number of good reasons ceive there. tion”. (This review by Randy Brandt can be for publishing material like the article on the We pray that you will continue to uphold the found at www.contend4thefaith.org). “Prayer of Jabez”. Firstly, Evangelicals and par- word of God in this publication, as well as re- I believe your comments about creationism ticularly Evangelical Fundamentalists typically mind us of “our people” who struggled and being laughable and fraudulent are in extremely claim to be the sole repository of Christian truth. preserved as ones who sought a heavenly home. poor taste and very premature. Evolutionists have Mennonites should be made aware that many of In this way many of our ancestors continue to proven that they have every bit as much reli- their teachings and traditions are very bless and encourage us as we seek to walk as gious fervour as anyone else to prove at all costs unscriptural. It is helpful for our readers to be followers of Christ in our time. that they are right. Sir, I want to believe only exposed to critical evaluations of these teach- Sincerely, Peter Doell that what is true. Lets look at the facts and let ings. How can we adequately tell the story of ______them speak for themselves. our forebears if we cannot or will not defend Just a further note. If the Bible is wrong their teachings and faith? Associaco Mennonita Beneficente - about the beginning of earth, is it also wrong Secondly, Evangelical Fundamentalism is a AMB about Moses, King David or perhaps even sal- very shallow and superficial religious culture. I Witmarsum, CX. Postal 67 vation through Jesus Christ?....As I just men- am amazed at the hucksterism and chicanery they Brazil, CEP 84130-000 tioned, credibility suffers when one part is are constantly duped into believing, usually at Mit großen Interesse habe ich das Buch wrong....I choose the Holy Scriptures as my the hands of their own kind. As Christo-centric DIESE STEINE gelesen. Es ist unsere source for life complete with creation because I believers we have an obligation to bring forth Mennonitische Geschichte. Vielen Dank für trust its authority. something more substantial and genuine? The DIESE STEINE. Ich gratuliere Ihnen zu diesem Sincerely, Peter Friesen, Box 27, Arnaud, article on the prayer of Jabez was a well written vortrefflichen Werk! Ich würde das Buch gerne MB, Canada, R0A 0B0 piece, written by a bona fide Evangelical, and Bekannt machen und bestellen. Wie Mache ich Editor’s Response: Firstly, a point of clarifi- makes an excellent point that all Evangelicals das? cation: The review of Dr. Penner’s book on “Sci- would do well to heed. Surely we would be re- Seit Jahren leite ich das Missionswerk AMB entific Creationism” in Preservings, No. 20, miss in our duty to the truth of the Gospel if we (Associaco Mennonita Beneficente). Wir helfen pages 138-139, was done by Dr. Glenn Klassen, did NOT publish this sort of material. den verarmten Familien in vielen Dörfern University of Manitoba, Winnipeg, Canada, The third rational is that Evangelical Funda- unseres Staates Parana, in dem wir ihnen Hilfe which was not noted with the review. My mis- mentalists have seemingly set themselves the zur Selbsthilfe bieten und das Evangelium take. I respond as follows: mission of imposing their beliefs upon the en- verkündigen. Nebenbei aber beschäftige ich 1. If it is relevant that there are many scientists tire world. Mennonites are no exception and mich mit unserer mennonitische Geschichte. Mit on the side of scientific creationism, it should many of our communities across four conti- freundlicher Grüßen. Ihi “Peter Pauls” be noted that there are many times more scien- nents are under constant attack and seige by Editor’s note: Many thanks for your kind tists - probably 90-99 per cent - who would diverse and sundry predators all out to “expand words. May God bless you in your important support the views of Dr. Penner. their borders” at any cost and by any means. In mission. 2. You make the statement that “Dr. Penner’s the process they often try to deceive our youths ______research is obsolete.” In Dr. Penner’s research and others with all manner of untruths and de- in 1996 he went right to the source, to the “In- ceptions (e.g. Jakob Funk and the Family Life stitute of Creation Research”, California (where Network, see Pres., No. 19, page 77). Surely Mon, 14 Oct 2002 Randy Brandt, Colorado, author of the critique Mennonites like any other community in the This past spring was my first exposure to was educated) and obtained their latest official world are entitled to defend themselves, in this your Historical Society. I also received my first publications, the same books which are still being case by pointing out some of the shallowness “Preservings”. I would like to compliment you distributed and sold by the thousands today.

48 - Preservings No. 21, December, 2002 Twice in his book, Randy Brandt acknowledges Old Colonier in that he came from the “Old” that these books are obsolete. He states “that I Chortitza Colony in Russia. He was also a pio- admit to sharing one concern with Dr. Penner, Dr. Archie Penner. An neer member of the “Reinlander Gemeinde” (No. some of the older scientific creationist books appreciation dinner 10, page 5, in the first Gemeindebuch). Later he such as Scientific Creationism by Henry Mor- for Archie and Elvira moved to the Sommerfelder (seemingly post- ris, have not been properly updated when re- Penner was held at the humously entered as S1A-236). Just because printed. That is completely unacceptable” (page Steinbach Bible Col- he assisted someone who suffered from doubt 6). This is exactly Dr. Penner’s concern. I am in lege on October 25, and depression does not make him an Evangeli- 2002. Congratula- full agreement with Dr. Penner that “it is both cal. In fact, the opposite would likely be the tions. Photo - Pres., startling and incomprehensible” that the 1996 case: experience dictates that an Evangelical - No. 20, page 139. reprint of The Genesis Flood by Henry Morris especially one of the Fundamentalist variety - and John Whitcomb originally written in 1961, Biblical truth is when believers manifest the would not build up a person in their faith but still contains the paluxy claim. “This is unac- teachings of Jesus and the narrative of His life would rather feed and fan the flames of depres- ceptably careless” (page 11). Thus, in reality, it in their daily walk. Those who have modelled sion to take advantage of the sufferer’s vulner- is the so-called scientific research reported in this reality include the Apostles, St. Francis of ability and thereby to induce him to convert over the book which is obsolete and that is what Dr. Assisi (Pres., No. 18, page 58), Menno Simons to his religious culture. In translating Jakob Penner has brought to light. I agree wholeheart- (1496-1561), Martin Luther King and Mother Wiens’ letters there is not the slightest hint that edly with Dr. Penner’s view that “this is down- Teresa, to name a few. he was anything other than a genuine Christo- right foolish and completely unscientific.” A true ______centric Mennonite. Jakob Wiens clearly con- scientist upon realizing error will acknowledge demned pre-millennialism as the un-Biblical the error and change his methodology. 1526 Sycamore Court apostasy that it is. I would say, that the family 3. Regarding your comment “If the Bible is Goshen, Indiana 46526 tradition about Jakob Wiens being an Evangeli- wrong about the beginning of the earth...,” this September 24, 2002 cal must be either skewed or simply wishful is exactly Dr. Penner’s point - the Bible is not With information from the book reviews of thinking on the part of later descendants who wrong and his book is precisely a defense of the latest edition of Journal of Mennonite Stud- had converted themselves over to Evangelical the scriptures and that the same are not subject ies, I became aware of the book Old Colony religious culture. to verification and/or affirmation by science. The Mennonites in Canada 1275 to 2000....you in- Scriptures are absolute and sacrosanct in and of cluded such a large section on the Jacob Wiens Chortitzer CD-ROM themselves. Creation, in the words of Dr. Archie family including ancestors and posterity. Penner, is after all “....only prophecy in reverse.” Aganetha, older sister of Jacob (6/2/1816-7/9/ The Randy Kehler, “Chortitzer CD- Dr. Penner is a Biblical creationist, not a “scien- 1888), is my great grandmother, wife of tific creationist”. Your closing statement, “I Gerhard Sawatzky. Jacob mentions her—as a ROM” with the 1878, 1887 and 1907, choose the Holy Scriptures as my source for widow—living with my grandparents, Franz Chortitzer Gemeindebücher, tracing the life complete with creation,” is exactly the posi- and Katerina Sawatzky in the village of Bergthaler people in the East Reserve, tion Dr. Penner is promoting. Hoffnungsfeld.... Manitoba, from 1874 to the Paraguay 4. My overriding concern with scientific cre- I learned much more about the Wiens family emigration of 1926-27, is now again ationism, however, goes far beyond the me- than I had ever expected to know and am very available direct from the author. Many chanical details of unprofessionalism and ob- happy to discover this genealogical lode and I of those whose ancestors emigrated to solete research. Although scientific creationists wish to express my heartfelt thanks. My father, the West Reserve, Lowe Farm, Hague or claim they seek to verify the validity of scrip- Jacob F. Sawatzky, was born in Hoffnungsfeld Swift Current, Sask., between 1880 and ture it seems to me that the real goal of their on September 19, 1881 and lived there with his 1910, or to Paraguay in the 1920s, will hyper-modernist project is to establish the ve- parents and siblings until the village broke up. find the family information here. The racity of their dogma, namely, Baconian phi- He spent his adolescence in the village of losophy and Scottish Common Sense Realism, Rosenbach north of Winkler and also attended Gemeindebücher include detailed docu- upon which the entire intellectual structure of the school at Gretna led by H. H. Ewert. mentation regarding births, baptisms, Evangelical Fundamentalism is built and While I was so pleased to discover so much marriages and deaths, with complete through which distorted lens they interpret and about my family history (especially the fact that cross-reference. understand scripture (see Preservings, No. 20, Jacob Wiens could foresee the downfall of the To order, send $50.00 plus $10.00 pages 48-52, for comments regarding the iner- society in Russia and made a deliberate deci- postage to Randy Kehler, Box 20737, rancy doctrine based on the study by George sion to immigrate to Canada), I was surprised Steinbach, Manitoba, Canada, R0A 2T2. Marsden, Fundamentalism and American Cul- that you included this family in your history of ture (New York, 1980)). In the process of dei- the Old Colony. The tradition that came down fying their underlying creed, scientific creation- through our family was that Jacob Wiens was ists are doing violence to the Kingdom of God an evangelical. When my grandfather, Franz, and distorting His divine revelation, the Holy suffered from doubt and depression in his early Scripture. They are also plundering resources ministry in the Bergthal Church, his uncle, Jacob which should have been used “to feed the hun- Wiens worked with him and converted Franz to gry, clothe the naked,....” etc. the theology with a premillennial view. There 5. The issue of scientific creationism brings was nothing in your quotes of Jacob Wiens forth one of the key distinctions between Evan- which would indicate this belief, but I am inter- gelical Fundamentalists, who are still fighting a ested to know how Jacob met your definition of rearguard action against the Enlightenment and a valid Old Colony Mennonite. are largely defined by that negative endeavour, I would be interested in getting your reac- and the Flemish Mennonites, who anticipated tion to this. You are probably more aware of many Enlightenment ideals such as equality, de- where Jacob stood theologically and our tradi- Randy Kehler demonstrates his “Chortitzer mocracy and empowerment for women by two tion may be incorrect, or maybe Jacob met other CD-ROM” at the HSHS Family History Day, hundred years, which followed for them from criteria which would permit him to be included March 4, 2000. Photo: Pres., No. 16, page reading the Bible through the narrative of Jesus. in your book. Sincerely, Reynold Sawatzky 67. 6. In my mind the only genuine affirmation of Editor’s Note: Jakob Wiens (1816-88) was an

Preservings No. 21, December, 2002 - 49 News Menno Colony, Paraguay - 75th Anniversary “Menno Colony, Paraguay: 75th Anniversary - Photographs and Reports of the Anniversary Celebrations on June 25, 2002,” by Kennert Giesbrecht, Editor, reprinted with permission from the Mennonitische Post, July 5, 2002, pages 1-2. Loma Plata, Menno Colony - June 25, 2002. grated out of Canada to Paraguay. The “prom- “green hell”, was to become a new homeland for 75 years ago a group of Mennonites emi- ised land”--soon to be designated by many as the several thousand German-speaking--mostly Plaut-Dietsch--Mennonites. Although the goal, the land, was largely unfamiliar to them and not- withstanding that they were gazing into an un- known future, most of the immigrants preferred this option over that which they were facing in Canada. Out of fear that the Canadian Government would meddle further in its internal affairs, they emigrated in 1926. In the middle of the sultry and basically uninhabited Chaco, some 450 kilometres from the closest major locality, they founded the Menno Colony. Prior to this, however, they had had to wait for almost a year in Puerto Casado, a small and unimportant harbour on the Paraguay

Menno Informiert Menno Informiert is a newsletter/magazine with information and news about the Menno Colony. It is published monthly by the Chortitzer Komittee and is distributed for free among members. For information and sub- scription rates, write editor Andreas F. An important part of the anniversary celebrations on June 25, 2002, consisted of a parade, which Sawatzky, 10 C.d.C. 883 Asuncion, Para- portrayed the historical development of the Menno Colony. To this also belonged the appearance of an guay, or email “[email protected]”. ox team and wagon, as utilized by the pioneers of the settlement during the first years in order to provide Telephone: 011-595-918-2770. transport within the colony and to cover the stretch of some 70 km. to the railway station. A journey Menno Informiert was started around 1985 during wet weather could easily take a week. This was the only means of transport during the first years. as a means of informing residents of the Photo courtesy of Die Mennonitische Post, July 5, page 1. Menno Colony with news and information. With the exception of one year 1996 it has been published continually ever since. The first editor was Cornelius Wiebe. Current edtior Andreas Sawatzky.

The Paraguayan President Luis Gonzalez Macchi (left) together with Oberschulz of the Menno Colony, Cornelius B. Sawatzky. In the previous year, Mr. Sawatzky was elected to the position of Oberschulz for the fourth time. He has now served in this office for a total of nine years. Photo courtesy of Die Mennonitische Post, July 5, page 1.

50 - Preservings No. 21, December, 2002 River. characterizers the community. The economy, An abundant number of presentations were The hot, tropical climate, poor sanitary condi- which is largely dependant on agriculture (grain entered in the program as is customary for such tions, and above all, the dirty drinking water, farming and livestock), has made giant steps for- occasions. Among others, presentations were resulted in a typhoid epidemic, which cost doz- ward in the last years..... made by the current Oberschulz Cornelius B. ens of immigrants their lives. Through their de- In attendance were the President of Paraguay, Sawatzky, a stimulating address by the Gemeinde termination and firm faith in God, the pioneers many ministers, Governors of several leader Eduard Friesen, short speeches by the were able to overcome these supposedly insur- Departmente (Provinces), Oberschulzen of other Governor of Boqueron, the President of Para- mountable hurdles. Evil “mouths” said, that it Colonies, visitors from other countries and thou- guay Luis Gonzalez Macchi, and a number of was the incomparable stubbornness and pride of sands of observers from the surrounding area. In the Mennonites which kept them from a quick total close to 15,000 participants attended. The return. weather cooperated and provided for an ideal Today the Menno Colony consists of over setting. It was somewhat cool in the morning, 9,000 residents. An active church and school life but sunny and pleasant throughout the day.

The Memorial dedicated on June 25, in the form of a pioneer tent in the “Parque Pioneros” in the centre of Loma Plata, Menno Colony. The Presi- dent of Paraguay, the Oberschulz of Menno Colony, as well as two pioneers who had immigrated from Canada to Paraguay in 1927, took part in the dedication proceedings. The following inscriptions are found on the two memorial plagues: 1) Dedi- cation: Honour and Recognition to the Pioneers, who spared no labour, in order to build a new existence in the Chaco. From the thankful descen- dants of the Pioneers. 2) No one has worked for nothing on this day, if it has been done in faith for the Lord,” Ältester Martin C. Friesen. Photo cour- tesy of Die Mennonitische Post, July 5, page 3. The Zentralschule (High School) of Loma Plata. The school consists of classes for grades 7-12 and has approximately 350 students and 25 teachers. The Colegio Loma Plata has a modern music room, Chortitzer Komittee LTDA library, media room, 14 classrooms, and much more. In the three branch schools in Neuhof, Lolita and Paratodo, there are another 320 students in the same grades. Photo courtesy of Die Mennonitische The Menno Colony is divided into the two Post, July 5, page 3. organizations which are administered by the Oberschulze and 12 deputies. The Asociacion Civil - looks after schools, hospital, seniors, other social and welfare matters; also includes the Ordnungs Amt (oversight of the national police, traffic police, etc.). The second organization is the Asociacion Cooperativa Chortitzer Komittee LTDA. which looks after economic matters; in particular, it operates the co-op ventures such as Trebol (dairy products), Chorti Meats (sausage prod- ucts), Co-op supermarket, transport section (import and export of products), cattle (80,000 head sold annually for Menno Colony).

Abraham W. Hiebert - whose pioneering work in representing the Chortitzer Komittee in Asuncion and internationally was of great signifi- cance for the devel- Aerial photograph of the administration centre of Menno Colony. The most important business offices opment and growth of the Menno Colony (see of the Colony administration are situated here as well as the supermarket of the Chortitzer Cooperative, Pres., No. 4, page 5). He is the uncle of Der the post office, warehouses and much more. The buildings are still being built on one level, but as the Bote editor Isbrand Hiebert, Steinbach, parking space becomes always scarcer, future plans will have to take this into account and many Manitoba. Photo courtesy of Menno additions will have to be built upwards on more than one level. Photo courtesy of Die Mennonitische Informiert, June 2002, No. 6, page 8. Post, July 5, page 3.

Preservings No. 21, December, 2002 - 51 ministers. Contributions by the choir and orchestra enriched the program and provided a break be- tween the many speeches. The highlight of the program was probably the parade which told the story of the colony with a train [of exhibits]. Walking almost in front were the some 165 still living pioneers. Machin- ery, as used formerly on the fields as well as modern equipment, followed at regulated inter- vals. Large contingents of school children dem- onstrated the potential of the colony at that level. President Macchi also presented a new post- age stamp, which was issued for release during the 75 year anniversary celebrations of Menno. June 25 was the highlight as well as the clos- ing ceremony of the festivities which had already lasted several weeks. Theatre (dramas) had been preformed for the occasion. The Zentralschule (High School) presented the drama, “Aulles wea soe aundasch en dan kaume noch die Russlända” under the direction of teacher John Thiessen. A “project” week was celebrated in the schools, during which only themes dealing with the anni- Left, top: The first administrative building of Menno Colony, today the Museum. Right, top: Loma Plata versary were covered. Various choirs prepared center at night. Bottom, left: part of the hospital complex, Loma Plata. Bottom, right: part of the special worship services. Choir Director Jacob nursing home in Loma Plata which stands adjacent to the seniors’ home and hospital. Photo courtesy T. Friesen prepared the vaudeville piece “Die of Die Mennonitische Post, July 5, page 5. Wüste singt”, which presented much about the history of the Menno Colony. Books were also written for the occasion and the administration of the Menno Colony is work- Commemorative Stamps - Paraguay ing to complete a one hour film. The book “Unter In 1997 the Netherlands Postal Service issued a commemorative stamp in honour of the 500th der heißen Sonne des Südens” has been pub- birthday of Menno Simons (1496-1561) (see Pres, No. 12, page 21). In 1999 Canada Post lished by the History Committee of the Colony refused to issue a stamp commemorating the 125th anniversary of the Mennonite immigration to Menno. Manitoba, choosing instead--if I recall correctly--to feature some flowers or birds. Certain parts of the festivities were also to take Paraguay has chosen to honour the 75th anniversary of the arrival of these same Mennonites place at the exhibition at Rodeo Isla Poi, which, in the Chaco in 1926 with two commemorative stamps (The majority of the 1700 settlers came however, had to be postponed because of weather from the East Reserve). The stamp for 4000 Guaranis (0.75 U.S.) has a picture of the Immanuel considerations and which tentatively were resched- Mennonite church in Loma Plata (one of the newer congregations in Menno Colony) (right) and uled to take place on the weekend of the 27th-30th the stamp for 2000 Guaranis (left) has a picture of the Mennonite church in Filadelfia, represent- of June. At this exhibition, the Menno Colony as ing the two major colonies in Paraguay. Both stamps include a depiction of Menno Simons and well as exhibitors from the region and the capital, the logo of the Union of Mennonite Colonies in Paraguay. demonstrate the strength of their economy. These stamps represent a very special tribute and recognition to the pioneers of the Menno A thanks-giving service to God took place on Colony and to the Mennonite community in general. We congratulate the Mennonites of Paraguay the evening of June 25 which was attended by for attained such a high recognition from the land they have chosen as their home. The Editor. many Menno residents (some 2500). When one Photo courtesy of Kennert Giesbrecht, Men. Post, August 1, 2002, page 1. has lived for 75 years under the protection and blessing of God, this is sufficient reason to cel- ebrate. Most of the worship services on Menno for the entire month of June were focused on this theme. Thus, for example, there was a traditional worship service in Osterwick on every Sunday, the way they were previously held. These were not intended to mock the former days, rather they were to show the younger generation, how God was worshipped, honoured and praised in earlier times. Modern media (radio, computer, internet, etc.) made it possible to gather the information quickly. Thus we were able to follow “live” the presenta- tions of the anniversary celebrations on June 25, on the internet. Radio ZP-30 carried the various speeches and presentations. A heartfelt thanks for this most worthy contribution (Abbreviated versions of the speeches by Church Conference leader Eduard Friesen and by Oberschulz Cornelius B. Sawatzky were published in Mennonitische Post, July 5, 2002, pages 2-3. Reprinted with permission from the Left: 2000 Guaranis Stamp - Mennonite church in Filadelfia. Stamp images courtesy of Men. Post, Mennonitische Post, July 5, 2002, pages 1-2. August 1, 2002, page 1. Right: 4000 Guaranis Stamp - Mennonite church in Loma Plata.

52 - Preservings No. 21, December, 2002 Mennonite Congregation of Haarlem, Netherlands

History, 1530-1784. That time however is definitely over! Frankestraat, Peuzelaarsteeg and Grote The first Anabaptists were to be found in Unfortunately with the 17th and 18th century Houtstraat. This building was constructed in Haarlem around the year of 1530. In those days splits and divisions were rather normal among 1683. Originally the entrance was the one at some of them came to be martyrs of the faith, and Mennonites (or Doopsgezinden as they prefer to Peuzelaarsteeg, but later on two other entrances the names of two of them, Ioriaen Simons and be called in the Netherlands). Also in Haarlem, were created after buying annexed houses. Anneken Ogiers, have been painted at the en- from 1600 onwards several different groups ex- In 1757 some members, e.g. the well-known trance-doors of two rooms in the present church isted, at one time even six! Worse yet, in 1670 the merchant Peter Teyler van der Hulst (who also building. Since Haarlem’s local government was city government had to use a Solomon’s ordeal established several foundations and a museum tolerant, within a few decades the Anabaptists or by decreeing that in the so-called Flemish Men- which carries his name), saw to it, that the stylish Mennonites were allowed to meet and to take nonite building (at the Klein Heiligland) a wall entrance at the Grote Houtstraat was built. That their places as respected citizens of the town. was to be constructed in order to separate two was of course a sign of the important social sta- Therefore Mennonites from elsewhere (from quarrelling faction! tus of the congregation at that time. Flanders and the so-called Waterland, north of After several mergers the last remaining The inner part of the building underwent sev- Amsterdam) migrated to Haarlem. groups united in 1784. Hence the meaningful eral changes in the succeeding centuries. The pul- As they were not allowed to take government motto of this congregation: “Verenigd tot pit, for instance, dates from the end of the 19th offices, many of them became merchants, physi- Enigheid” (Unified unto unity), a motto also century. In 1771 for the first time, an organ was cians, booksellers, artists or chemists and later found on the congregation’s seal. placed in the church by the Utrecht organ-build- bankers. In the 19th century, well-to-do ers Bätz. It was replaced by a Flaes-organ in Amsterdam Mennonites bought country-houses Hidden Church, 1683. 1883, and the present organ was constructed by in the beautiful surroundings of Haarlem, and The only church building that remains, be- Ahrend and Brunzema (from Loga, Germany) in that explains the nickname of the Haarlem con- longed formerly to the so-called Waterlandse con- 1969. gregation: “The Mennonite heaven”. gregation. This was the hidden church between Several meeting-rooms were added to the

The front exterior of the Mennonite Church at Haarlem, Netherlands. Like many houses of worship of our ancestors in the Low Countries, the original sanctuary was built in 1683 as a “hidden church”. This meant it was con- structed so as not to be recognizable as a church from the outside, typically surrounded by residences. It was still dangerous to be a Mennonite in the Netherlands in the 17th century. All Photographs for this article were taken during a visit of members of the fourth Mennonite Heritage Tour, June 23, 2002, courtesy of John G. Reimer, Landmark, Manitoba.

A fabulous view of the sanctuary of the Haarlem worship house taken from the rear balcony. A. Reger, J. Reimer and Sexton Sjoerd van der Galein, l.- r., standing bottom right. With a little imagination, one quickly sees in the construction a somewhat more elaborate version of the traditional Menno- Meeting room of the deaconesses of the Haarlem congregation. Note the nite worship houses as our Mennonite forbears who immigrated to Manitoba elegant Dutch pottery which frames the room. in the 1870s, built them.

Preservings No. 21, December, 2002 - 53 John G. Reimer, Landmark, Manitoba, tries out A view of the rear of the sanctuary, taken from the cupola pulpit. Originally the women sat in the chairs the view from the cupola pulpit. He is the father of in the middle and the men sat in the benches around the outside. This was done so that the men could Dennis and Gerald Reimer of the famous protect the women, should government agents and police suddenly break into the assemblies, which “Heischraitje” Plaut-Dietsch troubadours (see were held in secret. Pres., No. 20, page 62). ties: regular bible courses (including an inten- Source: original building. Two of them are from 1902, sive, two year bible training course), a peace Church pamphlet of the United Mennonite and are typical examples of the Jugendstil. group, a group for those interested in Mennonite Congregation of Haarlem, 4 pages. history, a choir and a theatre group, but also Social Care. women’s groups, discussion groups and meet- Further Reading: The congregations always felt a responsibil- ings for the elderly. Of course attention is paid to C. B. Hylkema, “Haarlem”, Men. Encyclope- ity towards the poor and oppressed in the Haarlem children and youth - the most difficult but a re- dia, Vol. Two, pages 614-617. society. Hence the building of several courts, warding task of the congregation. Simon L. Verheue, “Congregational assimi- “hofjes”, (for which Haarlem is famous): There is a valuable library with books about lation in a historical nutshell: Martyrs, Menno- almshouses for widows. Three of them are still Anabaptist history, and the well-kept archives nites and Muppies in Haarlem,” in Piet Visser, operated in relation with the congregation: the store a treasure of interesting and important in- et.al., editors, From Martyr to muppy: A histori- Bruiningshofje, the Wijnbergshofje and the formation about the history of the congregation cal introduction to cultural assimilation pro- Zuiderhofje. and its role in local society. cesses of a religious minority in the Netherlands: For a long period the congregation also had Herman Heyn is the pastor of the congrega- The Mennonites (Amsterdam, 1994), pages 41- an orphanage, and from the end of the 19th cen- tion and Sjoerd van der Galein is the sexton/ 47 (see Pres.., No. 20, pages 131-132). tury until the end of the sixties of the 20th cen- caretaker. They can be reached by e-mail at: sjoerd- tury there were two Mennonite elementary [email protected] On weekdays the church schools. Far reaching changes within our society can be visited after consultation with the church have put an end to the functioning of these schools. sexton. Worship services: every Sunday at 10:00 Another task was attention to the sick. Also in a.m. the 20th century, two modern Old P eople’s homes were built: “Spaar en Hout” and “De Olejftak”. Addresses: Other plans to serve needs in society are be- Doopsgezinde Kerk, Frankestraat 24/ ing discussed. Peulzelaarsteeg 3, 2011 SE Haarlem, Nether- lands. Phone number: 023-5321883/5341722. Present. Fax: 023-5312055. E-mail: [email protected] At the moment, the Haarlem congregation has some 1100 adult members. Church services are held each Sunday in the central-building. There is another chapel in the northern section of the town (the Mennokapel), the Kleine Vermaning in Heemstede, and regular services are held in at least three other places in the region around Haarlem. Four full-time pastors and a social worker serve the congregation. Their ministries are in the areas of preaching, teaching, pastoral care, as well as in social service and evangelism. The congregation has contact with other Mennonite congregations in the Netherlands, with Menno- Sjoerd van der Galein, Sexton of the Haarlem nites in other European countries and the U.S.A. Congregation, and very knowledgable regarding and also with other denominations in the city. Adina Reger, Weißsenthurm, Germany, co-host of its history and particularly this story of the wor- the 2002 Mennonite Heritage Tour, stands in the On weekdays members and other interested ship house and its various additions over the past people can participate in a wide range of activi- doorway to the Haarlem Mennonite Worship three centuries. House.

54 - Preservings No. 21, December, 2002 Building with Care - Zaporozhe Mennonite Church “Building with Care: The Evangelical Mennonite Church of Zaporizhzhya*,” by Peter Rempel, Winnipeg, Manitoba, Mennonite Church, Canada, Witness Mission Partnership facilitator for Europe and Africa.

Background. Seeking grace in matters of church disci- dozen are currently studying in preparation Many Canadian Mennonites can trace their pline has tested the bonds within the congre- for baptism; most attend consistently. The roots to what is now called Zaporizhzhya in gation. Indicators suggest the search has membership total could reach seventy on Pen- the Ukraine. prompted some members to align their rela- tecost Sunday, scheduled for June 23. Situated on the expansive Dnieper River, tionships with their discipleship. Preaching Job requirements, illness and other dis- modern-day Zaporizhzhya encompasses on Paul’s letter to the Romans, complemented tractions have reduced attendance in the win- Chortitza, the original settlement ter months. Still, new people, both of Mennonites in the former Rus- young and old, have begun attend- sian Empire. Although Mennonite ing worship services on Sunday were largely expelled from the re- morning and Bible study groups gion during the second World on weekdays. Sunday School is War, some have remained or re- well-attended and there are youth turned. who invite friends and acquain- A welcome decline in religious tances to worship and to the youth and ethnic discrimination accom- Bible study group. panied the recent break-up of the Soviet Union. With this freedom, Building Leadership. a few believers began to dream Several elected committees about rebuilding the faith and life have taken responsibility for the of their childhood. With nothing community’s affairs, with limited more than their memories and success. The Unraus work closely some support and guidance from with the church council led by North American Mennonites and Boris Letkemann and Nina local Baptist leadership, these be- Sunday, June 9, 2002, members of the 2002 Mennonite Heritage Tour at- Sobenina. lievers began to rebuild their tended the worship services of the Zaporozhe Mennonite Church in Zaporozhe. A student at the Zaporizhzhya Christian faith and Mennonite The congregational leaders: l.-r., Dorothy Unrau, who leads the singing and Bible College has been assisting church life. reads the opening devotional, husband Jake Unrau, pastor, and Tamara in the areas of music, youth and The foundation laid by the Klassen, the proficient translator for the congregation. Every Sunday Tamara preaching. The congregation will founders of the Evangelical Men- travels two hours by train from Marganez where she lives with her elderly invite him to continue his work nonite Church of Zaporizhzhya aunt, in order to attend the worship service. Boris Letkeman, the chairman of after graduation. was Jesus Christ. Now the con- the church board, was in Manitoba visiting relatives at this time. The congregation has the goal gregation is building on this foun- of finding new pastoral leadership dation with care so that its struc- to continue after the scheduled end ture can withstand the tests they of Unraus’ ministry in mid-2003. know will come. Jake and Dor- They struggle with critical ques- othy Unrau, Mennonite Church tions. Can new leadership be Canada, Witness workers, serve found within Ukraine? How will as pastors of the congregation. a new pastor be supported finan- cially? What languages should this Building Faith. new pastor know: Russian, Ukrai- Members of the church, like nian, German? all other Ukrainians, are im- mensely challenged by the col- lapse of the economy and, even Building Seniors’ Care. more by the deterioration of moral With a significant number of and legal codes. Pensioners eke ailing and aging members, the out their survival on tiny pen- congregation has required a steady sions. Those in their middle years flow of gifts to assist members work on the promise of regular The Holdeman members of the tour group talk with translator Tamara Klassen with emergency or chronic medi- wages, hoping they will get paid and friend. Front, l.-r., Delma Wiebe, Fullarton, Ont. and Jean and Clarence cal care needs. They are grateful in the future. Young people face Giesbrecht, St. Mary’s, Ont. Second row: Katharine Warkentin (nee for the many resources they have unemployment despite their edu- Wohlgemuth), Dalhart, Texas and Margaret Warkentin (nee Wohlgemuth), already received. cation. Cartwright, Manitoba. Several members have re- In a society of bottomless pov- ceived care in their homes and oth- erty and pervasive crime, faith-based deci- by Sunday School classes using the Confes- ers have received care-provider training sions can have critical consequences for indi- sion of Faith in a Mennonite Perspective are through Ann Goertzen of Winnipeg, placed viduals and their families. This is a constant deepening the understanding of Christian faith in Zaporizhzhya by the Mennonite Benevo- reality for church members who hold posi- and life. lent Society. One or two members will be tions of leadership in commerce or govern- employed in seniors’ care in the near future. ment. It takes a foundational faith to make Building Membership. The congregation has dreamed of a Men- honest and fair decisions, and risk offending Individual baptisms on confession of faith nonite Family Center, now launched with the the powerful. At least one member of the con- in Christ increase annually. But each year a gift of a ten-storey apartment building from gregation faces threats of misery from others. few members emigrate to Germany. Another the city to the Mennonite Benevolent Society.

Preservings No. 21, December, 2002 - 55 Under the leadership of songleader John G. Reimer, Landmark, Man., the Holdeman group sings for the Zaporozhe congregation. L.-r.: Tamara Klassen, John G. Reimer, Clarence Giesbrecht, Margaret Warkentin, Jean Giesbrecht (behind her), Margaret’s husband Milton Warkentin (to the right), Virgil Wiebe (Delma’s husband, behind Milton), Kenneth Giesbrecht, Whitemouth, Manitoba (to the right of Milton) Johanna Giesbrecht (Milton’s wife, in front of him, left). Visible behind Ken Giesbrecht is John Warkentin, and to the right, Nettie Penner Riley, Ponoka, Alberta, and A. Reger, Weißenthum, Germ., far right. After the worship service the Heritage Tour group was hosted to a wonderful lunch and fellowship meal. Such a prominent Mennonite landmark in the purchasing a vacant kindergarten, building Afterwards there was time for sharing. Virgil Wiebe, city will raise public awareness of the fledg- anew and requesting space in the future Fam- Fullarton, Ont. (left) tells the church something about ling Mennonite congregation while provid- ily Center have all been investigated. the Holdeman denomination and his feelings at vis- ing a place for members needing special care. Though the congregation has assembled a iting the place where his grandfather, Bishop Jakob substantial building fund, a satisfactory build- T. Wiebe, Greenland, Manitoba, was born. Building a Building. ing has not yet been found. The situation will For several years the congregation has become critical in a few months when the room has two Mennonite sister congregations in been seeking a building for itself. Its use of in the Bible College will no longer be avail- Ukraine: in Mis near Kherson, and in a classroom on the second floor of a school able. Kutuzovka, a former Mennonite village has been problematic and more recently crowded. Reclaiming the site of a former Building a Network. Mennonite church, adapting a larger residence, The Mennonite Church in Zaporizhzhya

The lady on the left tells her tragic story of suffer- ing and persecution under the Soviets. Lidia Schawlo (middle) translates into Plaut-Dietsch. Pastor Jake Unrau, right. It is wonderful when Christians from the West can come to the former Photograph of part of the congregation at the Zaporozhe Mennonite church. The congregation has just Soviet countries to learn from those who survived recently moved from a smaller school facility they were renting several blocks east of the Zaporozhe and held to their faith during the severest persecu- Intourist Hotel, to another school just southwest across the square and tramway track from the Zaporozhe tion of Christians. How fortunate we are to have Hotel. Here they were able to rent the meeting hall, much more adequate for their needs. our freedoms which we take too much for granted.

56 - Preservings No. 21, December, 2002 [Petershagen, Molotschna, birthplace of the Kleine Gemeinde]. Helmut and Valentina Epp, supported by LOGOS International pastor in Kutuzovka. Cliff and Natasha Dueck, supported by Menno- Hanover Steinbach Historical Society nite Church Canada Witness, work in Mis. The three couples have begun to meet intermit- Annual Meeting- Jan. 18, 2003 tently for fellowship. The next step is to hold meet- ings of congregational representatives, in addition Annual General Meeting (A.G.M.) and to the pastors. In 2001 the three congregations Banquet of the Hanover Steinbach Historical Society. conducted a children’s camp together. They are exploring a joint youth retreat and seniors’ camp for this summer. Together they will explore the challenges that DATE: Saturday, Jan. 18, 2003 lie ahead. Should a Mennonite network of congre- gations be established and developed? How should PLACE: Lion’s Centre, 94 Main Street, Grunthal, Manitoba a network be built up? Should churches planted by and relating to other Mennonite groups be invited to attend? Can Mennonite Church Canada help in 5:00 p.m. MEMBERSHIP MEETING - The H.S.H.S. will hold planting more Mennonite churches in Ukraine? Or its Annual General Meeting (A.G.M.) - election of directors, should such congregations be encouraged to find President’s report, financial statement, of name change, etc. fellowship in the Baptist Union which regards it- self as close to Mennonites? Members are encouraged to attend.

Building a Future. The critical challenges of building the Evan- Banquet and Entertainment gelical Mennonite Church community are very real; they desire to uphold their members, developing local leadership, find a building, and connect to a 6:00 p.m. RECEPTION broader network. Come early. Enjoy the fellowship - get acquainted! For Mennonite Church Canada the challenge is to support their building with love and care. 6:30 p.m. BANQUET Contacts: Enjoy a traditional Mennonite meal of ham, farmer sausage, Cliff (Steinbach, MB) and Natasha Dueck are Verenike, fried potatoes. Mennonite Church Canada Witness workers in Mis, Ukraine. Cliff is originally from the Steinbach Men.Church, Steinbach, Man. Jake and Dorothy 7:30 KEYNOTE SPEAKER Unrau are Mennonite Church Canada Witness workers in Zaporizhzhya, Ukraine. The Unraus Presentation by John Driedger, Reeve have roots in Burn Lake, B.C. Mennonite Church Canada Witness welcomes of the R.M. of Hanover, on “The your prayers and contributions for their work and Mennonites of Grunthal - different the work of other Witness workers around the roots, one community.” world. The Duecks welcome your notes of en- couragement. They can be reached at Box 147 - Kherson – 873008 Ukraine (email: [email protected]). The Unraus also wel- come your notes of encouragement. They can be reached by e-mail at Reeve John Driedger, “[email protected]”. Grunthal, Manitoba. * This article used the Ukrainian spelling for Zaporizhzhya. 8:00 ENTERTAINMENT Mennonite Church Canada is made up of The Jubilee Quartet, sings Gospel. Come and hear Richard 37,000 church members, 250 congregations and 5 Martins, John Klassen, Ed Wiebe, Philip Penner and pianist area churches. For more information, contact Dan Nighswander, 600 Shaftesbury Blvd., Winnipeg, Kathy Penner, sing your favourites. MB R3P 0M4, (204) 888-6781, [email protected]. (For addi- tional information regarding the Zaporozhe Men- Tickets $20.00 nonite Church, see Pres., No. 19, pages 65).

Further Reading: Come out, meet your friends, and enjoy a fun evening. Peter Rempel, “Ukraine congregation building Tickets available from HSHS board members Orlando with care,” in Cdn. Men., April 22, 2002, page 18, Hiebert 388-4195, Ernest Braun 388-6146, Ralph Friesen Peter Rempel, “Mit Vorsicht aufbauen: Die Evangelische Mennonitegemeinde in Saporoshje,” 284-8347, and D. Plett 326-6454 in Der Bote. 24. April, 2002, pages 10-12. Donita Wiebe-Neufeld, “Ukraine Congregation Struggles,” in Pres., No. 19, page 65.

Preservings No. 21, December, 2002 - 57 Faith Watch - False Press Release Published False Press Release. action amidst the differing Beachy Amish groups in its whether they are from God, and not be so easily Conservative Mennonite groups have tradition- Lancaster County and a trend for their youth to be seduced by the rhetoric of the vultures at our door. ally been a popular target for predator religious attracted to modern `Mennonite’ doctrine. Maybe groups, largely because their Gospel-centric teach- this is the point in the article.” Mennonite Media. ing prohibits them from responding to such aggres- “`I feel it would be known among us if even 50 It is disappointing when our own media so quickly sion in other than Christ-like ways. Old Order teenagers would have an organized Bibel- publishes press releases and other material which is A media outlet identified only as “DAWN-Fri- Treffen, and I have no evidence that there is more either false or simply not edifying for the Mennonite day fax” has reported of an alleged outbreak of than the usual amount of interest in modern Bible people. The media should report not only facts, but some kind of r eligious activity among Amish and educational movements. also place them within a proper context. A good Old Older Mennonites in Lancaster County, “`We do need a revival, not toward modern example is the story of President Fox visiting the La Pennslyvania. Apparently agitators from an organi- Dietism, but to repentance and renewal of a new life Honda Colony in Zacatecus and his statement that zation called “PETRA Fellowship” are working to in Christ, not only in profession but to commitment the Mennonites are a model and inspiration for all of induce Amish and Old Order y ouths to depart from and growth.” Mexico. To my knowledge this extremely significant the Gospel-centric faith of their parents. “So it appears very much as if the report in Der event was not mentioned by any of the Mennonite The news release carried by Brennpunkt makes Bote was exaggerated, or that the youth are coming media in Canada, except Die Post. the following claims: “`Young people in an ultra- from other groups than the Old Order Amish. On the other hand, had a single Mennonite from conservative region of the USA are meeting God in “I trust this information may be helpful to you. Mexico been arrested for drugs it would be rou- a new way,’ reports the information service of Cha- “Sincerely, “Joseph Stoll”, Senior Editor, Path- tinely carried by all the Mennonite media. A sad risma News. A weekly revival worship service with way Publishers, Route 4, Aylmer, Ontario, N5H example occurred in 2000 when a whole series of more than 1000 teenagers and young adults attend- 2R3, January 23, 2002.” Mennonite magazines published a press release is- ing, has arisen from a bible study which began four sued by Evangelist Jakob Funk and his Family Life years ago, drawing from among the farming area of Biblical Missions. Network of Winnipeg. This time the target was Old the Amish people.....” It is tragic when so-called Christians fall into Colony, Sommerfelder, Reinlander and Kleine “`Our churches have agitated themselves to tar- spiritual darkness and prey on other Christians as Gemeinde Mennonites in Mexico (see Pres, No. get their young people,’ said Matt Buckwalter, Pas- reported in the press release. By definition these 18, page 39). The press release made untruthful tor of the Old Road Mennonite Church.....Now we predators must be espousing apostasy and heretical statements about its victims feeding racist and big- realize, how the kids experience a new inspiration teachings, otherwise they would not be attacking oted viewpoints already far too well established for Jesus and are suddenly sitting in the first row in genuine earnest Christians such as Hutterites, among readers. Unfortunately, it takes 100 truthful their own churches.’....” Amish, Old Order and Conservative Mennonites and positive articles to counter the damage done by “The outbreak has brought some divisions in who profess a sound teaching--the Gospel of Jesus one such false press release. the Gemeinden, but many are rejoicing over the Christ. It is prophesied there will be many voices in A few months ago another press release made development, such as [Mike] Stolfus, [one of the the last days shouting “here is Christ and there is the rounds soliciting funds for a radio station for founders].” Christ. Many in fact will claim to have Jesus within Low German religious broadcasting in Bolivia. Pre- “Lester Zimmerman, Pastor of the sponsoring the chambers of their hearts. And for this reason sumably they were targeting Old Colony Menno- church PCF [Petra Christian Fellowship], said, `God John says, `Prove the spirits whether they be from nites, the only Low German speakers in the area. If uses the youths, to bring unity between Christian God,’” (Ält. Peter Toews, 1869, quoted in Pres., the editors genuinely believed that the promoters leaders and churches in the region.” No. 20, page 39). were intending to support and nurture these com- The press release was published in Der Bote, Genuine faith is not manifested by seeding sec- munities--some of which have been devastated by Dec. 12, 2001 and Die Mennonitische Post, Jan. tarianism, nor by turning believer’s children against drought and a bad economy, I applaud them for 18, 2002. parents, nor by creating disunity within Christian assisting with such publicity. communities. Certainly the words of the Saviour in On the other hand, it is possible that the promot- Amish Response. Luke Chapter 17, verse 1, apply to such: “It is ers plan to spread Evangelical Fundamentalist her- “My wife and I returned yesterday evening from impossible but that offenses will come; but woe esy among our brothers and sisters in Christ in a five-day church visit to a small Amish community unto him through whom they come.” Let us pray Bolivia and to promote sectarianism and to turn in Maine. In the mail that came while we were away that God might forgive the perpetrators for the hurt young people against the Christo-centric faith of was a letter from a close friend in Lancaster County, and pain they are causing. their parents. This raises the spectre of Mennonites PA to whom I had written about your enquiry [re- There are countless wholesome ways with which being duped into themselves funding an alien reli- garding the press release published in Der Bote, one Christian community can relate to and help an- gious attack on our brothers and sisters in Christ. Dec. 12, 2001 and Die Mennonitische Post, Jan. other. The needs of each community are different and What an abomination! 18, 2002]. This man is a bishop in the Old Order unique. It is important to bond with the neighbouring Amish church in Lancaster County, and I am confi- community and to learn of their faith, to know their Conclusion. dent he is well informed. Let me quote from his needs and aspirations and to understand the role and The Apostles of the early church as well as the letter to me: witness for which God has called them. Biblical mis- Anabaptist-Mennonite Evangelists in Reformation “`The information in Der Bote sounds inaccu- sions are the work of seekers who venture forth with times, travelled about preaching, teaching and ad- rate. The concept of 1000 teenagers in a weekly genuine love, for they themselves will find great monishing the faithful, a model faithfully continued Erweckungsgottes-dienst drawn from among the enlightenment and will bring newly acquired bless- to the present by the ministers of Hutterites, Amish, Amish people is unknown to me.” ings back to enrich their home congregations. Old Order and conservative Mennonites. No genu- “`From what I know, Charity Fellowship is be- Let us praise the Lord for the faithfulness of the ine biblical Evangelists would operate by attacking coming less active because their type of charismatic Hutterites, Amish, Old Order and Conservative other Christian communities and denigrating them movement is not as popular.” Mennonites. Through their life of simplicity and with falsehoods and deception. An old proverb dat- “`I am somewhat familiar with Petra Christian Christo-centric faith, they have had an immensely ing to the Reformation states, “That where the Lord Fellowship, a new and growing church with an positive influence on American popular culture far our God establishes a Church, the devil builds a attraction to some Amish youth, but only on a small out of proportion to their relatively small numbers chapel beside it.” Let us not make Satan’s job too scale. (see Pres., No. 20, pages 50-51). Let us as fellow easy. “`Old Road Mennonite church is located two Mennonites, whether assimilated (modern) or oth- The media is a powerful tool, for good and for miles from our home, and I know nothing about erwise, support and pray for each other instead of ill. Let us as Mennonites use it wisely and build Old Orders being attracted there, even though they assisting those who tear down and denigrate our other each up and learn from each other as we grow have a `more-modern’ doctrine. I find there is more brothers and sisters in Christ. Let us prove the spir- in Christ and in His community. The Editor.

58 - Preservings No. 21, December, 2002 Historical Mexican Mennonite Videos Available Introduction. Video # 3. Video # 3 is available as it was recorded in In 1995 a group of men and women held a 75th Anniversary Celebration of Menno- a mixture of Spanish, Low German, and High meeting to talk about getting started with pre- nites in Mexico (58 minutes). German - 58 minutes long, or as a 36-minute serving the history of the Mennonites in This video begins with the singing of school version with an English narration. Mexico. To make a long story short, they de- children “Now Praise Ye All Our God”. Then cided on: followed a parade featuring the progression of Otto Klassen, Cinematographer. 1. To start working towards eventually build- transportation, vehicles and agriculture equip- Otto Klassen, Winnipeg, producer of these ing a small Museum Village where the story of ment 1927 to 1997 and the opening of the cel- inspiring Videos: “I admire these people and the Mennonites could be preserved (Pres., No. ebration. This is followed by the celebratory their accomplishments....Their Anabaptist 18, page 68); messages by dignitaries, local and visiting spirit, their strong work ethic and deep abiding 2. Get started with making preparations for a speakers and ministers, singing groups, choir faith still belong to the character of these Celebration of 75 Years of Mennonites in and orchestra performances. Also shown are people.” Comment from Otto Klassen (See Mexico in August of 1997 (Pres., No. 11, exhibits of agricultural equipment and manu- Pres., No. 18, pages 103-106, for the story of pages 22-27). factured machines, machinery parts, etc. the production of these videos). 3. Compile and print a historic picture book of “75 Years of Mennonites in Mexico” to be re- leased at the celebration in 1997 (Pres., No. 12, page 103). 4. To have G. E. Rempel (who in 1965 moved from Chihuahua, Mexico to Manitoba, Canada) ask Otto Klassen from Winnipeg, Manitoba to come and help them produce a historical video to be shown at the celebration. Otto consented to doing that free of charge, provided, that the proceeds of the video would go towards build- ing a Museum Village in Mexico. In 1996 Klassen and Rempel went to Mexico three times. When they were done filming, they were George and Susana Rempel, Winkler, Manitoba. so overwhelmed with the amount of footage Photo courtesy of Rempel Family Book, page 385. that they decided to make two videos not one George was the coordinator of the historical vid- (Pres.,. No. 12, pages 103-104). eos project for the Mexican Mennonite Historical Society. He has written books and articles regard- Video # 1. ing the story of his people. George is the son of Old Colony Mennonites Emigrate from longtime Manitoba Colony, Mexico, Vorsteher Gerhard Rempel (1893-1988) (Pres., No. 19, page Canada to Mexico (30 minutes). This video Otto Klassen, Winnipeg, Manitoba, produced the 115), and brother to prominent Cuauhtemoc leader portrays Mennonites (Anabaptists) originat- Mexican Mennonite videos as a labour of love. and businessman Peter Rempel (see Pres., No. 17, ing in the Netherlands and Northern Germany His work serves as a powerful testimony of the undying spirit of a people of God. pages 83-84). and migrating to Prussia, Russia and Canada. And when their religious freedoms in Canada were revoked after World War I, they sought Special Offer. and found guaranteed religious rights and land These videos have now been released by “Museo y Centro Cultural Menonita A. C.” for the for colonization in Mexico. From 1922 to 1927 purpose of assisting in raising funds for the museum in Mexico. more than 7,000 Mennonites left Canada in 36 Special Offer: One video of your choice for a donation of $25.00 or more; Three videos for a specially chartered trains. donation of $60.00 or more; and four videos for a contribution of $80.00 or more. The Manitoba Mennonite Historical Society will issue a tax-deductible receipt on request. Make cheques pay- Video # 2. able to M.M.H.S. Pioneers in Mexico - Canadian Mennonites If tax-deductible receipt is not required, make cheques payable to Museo & Centro Cultural Colonize in Mexico (57 minutes). This video Menonita A. C. (M&CCM). tells the story of the first migrants arriving at Videos #1 and #2 are available in Low German, High German, and English the train station San Antonio de los Arrenales ______(Cuauhtemoc), Chihuahua in March of 1922. They move directly onto the seemingly end- Donation/Order Form less prairie of the Bustillos Valley and begin to Name______Donation $ ______Tax deductible plow and develop the prairie land for agricul- receipt requested: tural purposes. Address______This video also portrays the changes which yes ______no ______have taken place with the development of manu- ______For tax-deductible receipt please make facturing, apple orchards, etc. At the celebra- ______cheques payable to M.M.H.S. If tax-deduct- tion of 75 years of Mennonites in Mexico on ible receipt is not required, please make August 14, 15, and 16 in 1997, these videos Video: cheques payable to M&CCM. Shipping $6.00 Low German ❏ were shown five times. More than 2,000 people extra per video. viewed the videos. Otto Klassen filmed the High German ❏ ❏ Forward all orders to George E. Rempel, event and produced a third video. English 804-325 6th Street, Winkler, Manitba, Canada, # 1. Old Colony Mennonites ______R6W 1G5, For information phone 1-204-325- # 2. Pioneers in Mexico ______0934. # 3. 75th Anniversary ______Email: [email protected]

Preservings No. 21, December, 2002 - 59 City of Winkler: Manitoba’s Second Mennonite City City of Winkler: Manitoba’s Second Mennonite City. By Ellie Reimer, reprinted with permission from the Winkler Times, August 12, 2002, page 1.

What a way to go! cillors were John J. Wiens, Jack Felde, Nick Many popular rumours to the contrary, Mayor Sunday, August 11, Winklerites left behind a Wiebe, H. D. Dick, William Enns, and H. S. Schmidt says nothing has really changed for Joe 48-year chapter of their lives and began a new Friesen, who was secretary-treasurer. Another Citizen, with the change-over from town to city. chapter, as residents of a city. With a fireworks 48 years later brings us to April 7, 2002, which “All the laws are still in place, no laws have display planned to follow main stage ceremonies will go into the books as the date Winkler was changed,” he said. Sunday night, the Town of Winkler was set to granted city status. In fact, the March 12 release “Taxes w on’t go up just because we’re a city. leave the map in a blaze of glory, and the City of date of the 2001 census numbers which put the Nothing has really changed, except that we’re Winkler to arrive in the same way, festooned town over the required 7,500 city population mark now the City of Winkler instead of the Town of with coloured stars and sequins and reverberat- prevented the town and the province from mak- Winkler....” ing to the boom of coloured rockets in the night ing the change to city status in time. History, sky. The 10 p.m. events in the Winkler Parkland therefore, had to be “backdated” to April 7. Editor’s Note: On October 25, 1997, Steinbach followed a formal dinner for community leaders, Neil Schmidt, elected as mayor of the Town in the East Reserve became the first Mennonite dignitaries and other invited quests. of Winkler in October 1998, will be completing City in Manitoba (see Preservings, No. 11, page Well before the turn of the previous century, his term this October as mayor of the City of 29). On behalf of all Russian Mennonite’s across Mennonite settlers moved into the area, settling Winkler. Around the table at council meetings are four continents, we congratulate Winkler for ob- Dave Penner, Ron Neisteter, Roy Enns, Ron taining City status. Winkler was founded to serve Neufeld, Herb Dick, and Marvin Plett. The posi- the Old Colony Mennonites in the West Reserve tion of secretary-treasurer has been replaced by and this achievement recognizes the tremendous that of chief administrative officer, and it is filled contributions which this community has made to by Vince Anderson. the Province. Mayor Neil Schmidt Heinrich Loewen Reunion, Gretna addresses banquet Evangelicals for Middle East Understand- in celebrating City ing issued a declaration at the end of May in status for Winkler. Beirut, Lebanon, calling for the end of Israeli Over 400 descendants of Heinrich Loewen Photo courtesy of occupation of Palestinian territory and the lift- (1823-1908) and Sarah (Toews) Loewen (b. Winkler Times. ing of economic sanctions against Iraq. “The 1827) gathered at the Mennonite Collegiate Lebanon Declaration” condemns “political Institute in Gretna July 12-14 to celebrate their in village clusters, as their traditions dictated. Even efforts, treats to nations and repeated political kinship. The Loewen family came from the as a settlement began to grow around the railway efforts to label some as `evil’, to call others Molotschna but lived in Heinrichsfeld, Puchtin siding just north of their villages, village elders `men of peace’, and to use scripture for the (later known as Schönfeld Brasol). In 1876 tried to forbid their members to live in what was purpose of waging war.” The declaration also they settled in Grossweide, East Reserve, and becoming a town, not a traditionally Mennonite calls for rejection of “any and all forms of shortly later, in Silberfeld, West Reserve. The village. violence, whether manifested as sanctions, family belonged to the Sommerfelder In spite of the initial opposition, the settle- occupation, terrorism or war.” Evangelicals Gemeinde. Among the notable descendants is ment grew, and, on April 7, 1906, it was incorpo- for Middle East Understanding is a group of Bill Loewen, Winnipeg, founder of “Comcheq” rated as the Village of Winkler. The first mayor American Evangelical Christians led by Gary (see Diese Steine, page 352). was Dr. Nelson Cooper, and village councillors Burge, a professor at Wheaton College - Evan- The reunion concluded Sunday afternoon were William Graefer, Fred Penner, David gelical Press News Service, from Mennonite with the dedication of a memorial to Heinrich Klassen, Frank E. Rietze, and Peter H. Neufeld, Brethren Herald, Oct. 4, 2002, page 20. and Sara Loewen at the homestead site in who was the secretary-treasurer. Silberfeld, three miles northeast of Gretna, and Forty-eight years later, on April 7, 1954, the a traditional Sunday afternoon meal (faspa) at village became the Town of Winkler. Mayor at Old Nazi Loses Citizenship. the MCI. that time was George W. Neufeld, and town coun- New York: A federal judge has ruled that an elderly New York man participated in Nazi atrocities in Poland during the Second World War and has revoked his U.S. citizenship, according to papers made public yesterday. The judge said federal prosecutors proved Jack Reimer, 83, a retired restaurant manager from Carmel, N.Y., was a member of a Nazi guard unit that carried out the mass murders of Jewish prisoners and the liquidation of the Polish ghettos. In his ruling dated Tuesday [Sept. 3], U.S. District Judge Lawrence McKenna set aside a 1959 order granting Reimer citizenship. This 10-foot high metal memorial to Heinrich McKenna said the government established and Sarah Loewen was dedicated on July 14. Rev. John and Tina Peters, celebrated the be- by “clear, unequivocal and convincing evi- The memorial is located on the Loewen home- ginning of their retirement with a meal in their dence” that Reimer had been a member of the stead on what is now Loewen Drive in church. He has served the Sommerfelder guard forces at a Nazi training camp in Silberfeld. Jack Penner, the local MLA brought Gemeinde as minister for 34 years. On Feb. Trawniki, Poland, from 1941 to 1945. greetings, and John Wiebe of Winnipeg, a de- 12, he celebrated his 75th birthday. Photo From Sun News Services, The Winnipeg scendant, offered the dedication prayer. Photo courtesy of Men. Post, April 19, page 14. Sun, Friday, Sept. 6, 2002, page 14. by Ralph Thorpe.

60 - Preservings No. 21, December, 2002 Chortitz Cemetery Memorial Dedication

In a large open field - dotted with huge pop- personal interests in the project and explained Heritage Village in Steinbach, Man. where it is lar trees that stand as sentinels of yesteryear - the beginnings of a village which holds numer- preserved as a reminder of the deep faith in God well over a hundred people gathered under a ous connections for her. She is part of a Com- who led the Mennonites of Chortitz just as He blazing sun to recall their links to the village of mittee that deserves recognition for pursuing a had led the Israelites in times past. Chortitz, West Reserve. On Sunday, July 28th, a project which provides new dimensions to many Needless to say, I and many others were

Evelyn Friesen, Steinbach, poses with the memorial stone and its five plagues. Old Colony Bishop Peter Elias, Blumenfeld, encourages those in attendance She is a descendant of the pioneers of Chortitz established in the West Reserve to preserve the faith and to honour the pilgrims who came to this new land in 1875. and built God’s community. touching memorial service was held around a a Family Tree. deeply inspired by the Memorial Service in huge stone which now serves as a very signifi- It was the pilgrims of the pioneers era who Chortitz.The huge boulder which has been pains- cant landmark. were laid to rest in the old gravesite. After the takingly placed in memory of both old and young Adjoining main street, in the center of this reorganization of the Old Colony Church in speaks of a rich heritage for generations to come. small village in southern Manitoba, the site is Manitoba in the 1930s local funerals were held It bears a fitting inscription that reads: “...A the burial place of 292 early settlers. This num- in the old Reinlander (Old Colony) worship Reminder of the Past – A Memory for the Fu- ber includes many very young children who house in Chortitz built in 1881. The original ture.” died prematurely as a result of countless hard- church building eventually needed to be replaced Submitted by Evelyn Letkeman Friesen, Box ships endured following the immigration of and now stands on the grounds at Mennonite 2391, Steinbach, Manitoba, R0A 2A0. these Mennonites from Russia. Only 20 of those graves were individually marked in any way. One of five attractive plaques on the new me- morial now bears the names of 32 homestead- ers who established the village of Chortitz in 1875. As well, the names of 288 people who are buried in the area appear on three additional metal plaques. During the open air dedication, Bishop Pe- ter Elias of the Old Colony Mennonite Church, Winkler, called on those present to reflect on the goodness that we enjoy today and urged us to be thankful for the foundations that were laid by “....those who are buried here - those who trusted God to give them direction in a strange new land.” The beautiful harmony of “When the Roll is Called up Yonder” evoked visions of a great meeting again with our people who “went be- Part of the crowd during the dedication of the memorial for the Old Colony pioneers of Chortitz, West fore”. It was indeed a moving moment. Reserve, Manitoba, who established the prosperous village in 1875. Visible at the left, middle, are Old Mavis Dyck - one of the organizers of this Colony Bishop Peter Elias and wife Susan. Photos for this article are courtesy of Evelyn Friesen, event - beamed with delight as she talked of her Steinbach, Manitoba.

Preservings No. 21, December, 2002 - 61 Johann Barkman, Steinbach’s Longest Serving Mayor

A pocket park at the corner of Elm Street and Elmdale Drive was dedicated August 11, 2002, to honour Johann G. Barkman (1858-1937), Steinbach’s longest serving Mayor. 150 people attended. Posing with the memorial stone and placque are the committee (all grandchildren): l.- r.: Jonas B. Goossen, Mary Barkman Friesen, Jake R. Ketler, Dan Barkman, Chair Albert Goossen, Donald Bartel and Rollie Barkman. Czar Alexander I ate dinner at the home of Johann’s grandfather Martin J. Barkman (1796- 1872) in Rückenau when he visited the Molotschna Colony in 1825. Martin’s wif e, nee Katharina Regier (1800-66), was the grand- daughter of Ältester Peter Epp (1725-89), Danzig, a major advocate of the Mennonite emi- gration to South Russia. Johann G. Barkman was married to Margaretha Friesen, daughter of Jakob S. Friesen, Grünfeld, who drowned in the Red River in 1875. In 1878 Johann acquired Wirtschaft No. 2 in Steinbach from Cornelius Fast, the original owner. In 1882 the Barkmans joined the 100 Years of God’s Goodness Holdeman church. In 1917 the Barkman family moved to Littlefield, Texas, but returned to Steinbach the following year. He started a small The Bergthaler Mennonite Church of Saskatchewan marked 100 years of God’s goodness on July 2, feed business on the location where Steinbach 2002. The centennial event was held in three large tents at the site of the original Bergthaler worship house Furniture is located today (1996) (Pres., No. 8, two miles east of Rosthern. The Bergthaler denomination was officially organized in 1902 although Part Two, pages 15-17). A biography of Johann Ältester Kornelius Epp (1861-1936) had already been ordained in 1896. The original families had left the G. Barkman was published in Pres., No. 12, pp. crowded West Reserve in Manitoba before the division caused by Bishop Johan Funk created the 50-53. Sommerfelder split in 1894. Therefore, the Saskatchewan group retained the Bergthaler name although Johann G. Barkman was interested in rela- they always associated with and remained one confession with the Sommerfelder. The congregation tions remaining in Russia. May 28, 1890, he currently has 700 members and five worship houses in the Hague Osler area. The young people are wrote the Mennonitische Rundschau requesting served with various youth groups, devotional evenings and Sunday School. The church has various “the address of uncles Jakob (from Blumstein) outreach activities and Wilhelm Giesbrecht.” May 9, 1900, he wrote and is currently min- the MR requesting information about Kornelius istering to a group in Barkman, Rückenau, and the children of Julius Leamington, Ont. Barkman.” June 25, 1905, he wrote the MR ad- The ministerial con- dressing his letter “Beloved cousin and editor sists of: Bishop [M.B. Fast].” March 18, 1908, he wrote the MR George Buhler, Ed referring to the death of uncle Kornelius Martens, Abe W. Barkman: “He remembers how they came to- Buhler, Corny Pe- gether at grandparents’ in Rückenau and said ters, Willie Buhler, their wishes.” December 25, 1912, he wrote the Howard Peters, MR reporting the death of sister Mrs. Cornelius Frank Bueckert, P. Goossen: “She was seven years old when her Reuben Klassen, mother died. They [the children] stayed at grand- Martin Wiebe and parents Martin Barkmans in Rückenau.” Henry Janzen. The cairn erected in “tribute to the Mennonite pioneers” at the site of the Rundschau references courtesy of Henry Fast, Over 700 people original Bergthaler worship house built near Rosthern in 1902. The cairn attended. They en- Steinbach. was dedicated as part of the centennial celebrations. Johann G. Barkman (1858-1937) served as joyed the centennial mayor of Steinbach for 25 years between 1884 celebration which in- and 1912. He was instrumental in having the cluded tasty meals and a historical presentation by Rev. Abe Buhler (see Pres., No. 18, page 66), as well village of Steinbach surveyed in 1911 so that as various special numbers. In the closing service, Pastor Rueben Klassen reminded the congregation that each resident could obtain title to their own prop- the key to building the church was sacrifice. He challenged the listeners with Hebrew 12:2. erty. The registration of this survey heralded that Steinbach was no longer a North-European Further Reading: Strassendorf having become a modern North- L. Doell, The Bergthaler Mennonite Church of Saskatchewan (Winnipeg, 1987), 120 pages; American style village. Johann G. Barkman has Men. Enc., Vol. V, pages 69-70. been recognized as one of the most significant Gerald Wiebe, “Celebrating 100 years of God’s faithfulness,” in The Sask. Valley News, July 10/02. civic leaders in the history of Steinbach.

62 - Preservings No. 21, December, 2002 “Freedoms are very easily lost,” Salman and held incommunicado, interrogated and de- New Director Rushdie, interview - Macleans, Oct. 7/02, page 35. ported. The ordinary rules of evidence don’t Sue Barkman, Question: “Are you concerned that the enemies apply and this or that kind of kangaroo court Winnipeg, has been of freedoms you hold dear may be transform- will deal with issues in a summary way. Free- appointed as the new ing “us” into “them”? doms are hard won and easily lost. I worry that Executive Director of Answer: “I think it’s something to be really people in the U.S. and elsewhere - because the Mennonite Heri- worried about. Would it not be a dreadful irony there are similar problems developing in other tage Village, if we would do this to ourselves: in the defence Western States - aren’t upset enough yet about Steinbach, Manitoba of freedom we would give up our liberties? this threat. In the absence of that debate, the to replace Gary Suddenly you don’t have to give people rea- people who are trying to pinch those freedoms Snider. Barkman, sons why they are being swept off the street are just going ahead and pinching them. who had worked at the Carillon News, Steinbach, in the early ‘80s, has had an extensive career in various Altona District Heritage Centre non-profit organizations. She was previously A dinner in Altona, Manitoba, Sept. 28, 2002, employed as director of campaigns at the Cana- raised funds for the newly established Altona & dian Mennonite University, Winnipeg. Photo District Heritage Research Centre. The keynote courtesy of Carillon News, Aug. 1/02, page speaker was Canadian bestselling novelist Rudy Wiebe. “He was often asked in the national me- dia when he would get over being Mennonite,” Evangelicals Write President Bush Wiebe said. His reply, “when do we ask a Jew, or Irishman, or Englishman, when they will get Evangelicals write President Bush regard- over being Jewish, Irish or English?” Being ing misuse of the Bible in the Middle-East Mennonite is simply who we are, that bundle of Conflict. characteristics and shared history that makes us USA--Forty-nine prominent Evangelicals are unique human beings - not better, simply it is in the process of writing a letter to President our story. Wiebe’s presentation focused on the Bush and Secretary of State Colin Powell in importance of archives in recording the story of which they petition for the United States to take people, serving as repositories of human lan- an position for a just peace in the Middle-East. guage. Speech was a marvellous gift of God, a They definitely reject the impression in the me- characteristic making humans unique. God said dia that all Evangelicals in America support the the world into existence. Wiebe discussed his Israeli Prime Minister Sharon, regardless of how experiences in researching the lives of Canada’s massively he suppresses the Palestinians. Eskimos and Plains Cree Indians of a century Bestselling novelist, Rudy Wiebe autographing Led by the pen of Mennonite Ron Sider of ago and how archives were often the only source his latest novel Sweeter than all the World in “Evangelicals for Social Action”, these Chris- of information. He held up the Martyr’s Mirror Altona, Sept. 28, 2002. He was the guest speaker tian leaders are raising their voices against the first published in 1660 by Thielmann Janz von for a fundraising dinner for the recently estab- widespread impression that one of the grounds Bracht as an example of the importance of ar- lished Altona archives. why President Bush has placed himself so un- chives, as it preserved the story of 4000 mar- equivocally on the side of Sharon, is exactly the tyrs - 40 per cent of them women. He closed with an inspiring reading from Sweeter than all the massive pressure from the American Wor ld (pages 29-40), “Flour and Yeast” - the story of Trijntjen Claes, martyred for the faith by Evangelicals. burning at The Hague on November 20, 1527 A.D. The signers of the letter, including Raymond Bakke, Leighton Ford, Peter Kuzmic, Gordon MacDonald, John Ortberg, and Philip Yancey, condemn the force used on both sides. They Attention: High School Students renounce equally the Arab suicide bombers and the occupation strategy of the Israelis and their Family History Essay Contest “theft” of the Palestinian lands. They declared that there are a significant num- Manitoba Mennonite Historical Society invites you to enter an essay contest ber of American Evangelicals who denounce presenting research in family history. the uncritical acceptance of the decisions and The Henry E. Plett Memorial Award for Family Histories consists of two cash actions of the Israeli Government on the basis of certain--in their view false--Biblical refer- prizes in the amount of $250 (first place) and $100 (second place) annually for ences. Very much to the contrary, the authors of the Manitoba high school students who are judged to have submitted the best the writing are of the view that the Bible--from writing and research in the area of their family history. The deadline for submis- beginning to end--sets forth the paradigm of sions is April 30. justice. Sider and other Evangelicals are seeking a Send entries to: meeting with President Bush. Henry E. Plett Memorial Award As reprinted in Der Bote, Aug. 28, 2002, page Manitoba Mennonite Historical Society 8. Translated from German. From Brennpunkt, Genealogy Committee a magazine published by MBMS International, 600 Shaftesbury Blvd., to support German-speaking Mennonite Winnipeg, Manitoba, R3P 0M4. Brüdergemeinden in their pursuit of spiritual renewal, building of the Gemeinde and world- Send inquiries to Alf Redekopp, 600 Shaftesbury Blvd, Winnipeg, MB, R3P 0M4 or wide missionary-deacon responsibilities, with e-mail: [email protected] indepth information and networking.

Preservings No. 21, December, 2002 - 63 Imagining ‘Molochna 2004’ - 200th Anniversary The year 2004 will mark the bicentennial of for the planned events. moderated by Leona Gislason. Meanwhile, plans Mennonite settlement in the Molochna. That year Harvey Dyck, Leona Gislason, Al Hiebert, Pe- for locally-initiated consultations in Ontario and Mennonites and others from around the globe hope ter Klassen, John Staples and Paul Toews have California are underway and it is hoped that simi- to celebrate the occasion with religious services, agreed to act as an interim Molochna 2004 Coor- lar consultations will take place in Manitoba, Brit- academic conferences, memorial unveilings, resto- dination Group. In the coming weeks they will ish Columbia, Germany, Latin America, and else- rations, museum exhibitions, special bus tours and establish an internet forum and newsletter, to be where. cruises, and other events yet to be considered. On September 27, 2002, a diverse group deeply involved in the Mennonite story, chaired by John Staples, State University of New York at Fredonia, Mennonites - Metis Share History. gathered at a Consultation in Zaporozhe, Ukraine, A historical re-enactment of the first landing of Manitoba’s Mennonites and the Metis freighters to discuss the coming celebrations. This Consul- was held on Thursday, July 25, 2002. The event was part of the “Red River Metis Journey”, a tation, dubbed “Imagining Molochna ’04,” was reenactment of the Metis trek by oxcart along the Crow Wing Trail (roughly Highway 75). intended by its organisers as an opportunity to The re-enactment took place at the “Mennonite Landing Site” at the confluence of the Red and explore possibilities and identify obstacles. Out of Rat Rivers, where the first Old Colony and Kleine Gemeinde Mennonite pioneers stepped off the the Consultation grew excitement and a determi- riverboat S.S. International 128 years ago on August 1. nation to see “Molochna ’04" become a major As part of the ceremony, a Metis fiddler and quitarist whipped up a lively batch of jigs. Four event in the history of Mennonites and the players dressed in traditional garments represented a Mennonite family arriving at the Landing Molochna. Site, where the Metis freighters who had been hired by Jakob Shantz were waiting to help them Participants in “Imagining Molochna ’04" dis- unload and haul their goods and supplies. The historic 128 year re-enactment was organized by cussed staging bicentennial events in two clusters. Dr. Royden Loewen, Chair of Mennonite Studies, University of Winnipeg, and Orlando Hiebert, The first might occur in spring 2004, probably in Tourond, Past President of the Hanover Steinbach Historical Society. late May or early June. This would kick off the The Mennonite immigrants of the 1870s - most of whom had experienced life outside the large bicentennial with the unveiling of a historic memo- mother colonies forcing significant immersion in the local population - had extensive experience rial in Molochansk, the opening of a photographic in dealing with various ethnic populations in Imperial Russia (as well as earlier in Royal Poland/ exhibition in Melitopol, and a scholarly conference Prussia), where they lived in a rich multi-cultural mosaic, including, of course, Russians, some at the Pedagogical University of Melitopol. Special Ukrainians (known as “Little Russians”), Jews, Gypsies, German Colonists (Mecklenburgers, tour groups from Mennonite communities in North Würtembergers, Prussians, Kashubians, Swabians, Swiss, Swedish, etc.), Bulgarians, Cos- and South America and Ger many might be encour- sacks, Molokans, Dukabours, Nogier, Tartars, Turks, Greeks, Italians, Serbs, Moldavians and aged to be present. Larissa Goryacheva (Intourist, Armenians and a great assortment of religons (see Urry, None but Saints (Wpg, 1989), pages 94- Zaporozhe) promised the strong support of herself 99). This pluralistic cultural immersion in Russia and earlier is also reflected in the foods, and her staff in planning and guiding tours. language, architecture and other social constructs of the Mennonites. The second cluster might happen in late Sep- In terms of relating to various outside nationalities and ethnic groups, the experience of settling tember or early October, to coincide with the pres- in Manitoba represented a gearing down or dumming down for the Mennonites. In Manitoba they ence in the area of the Dnieper Mennonite cruise would relate to only a handful of cultures including the natives, Metis, English (Scottish, Irish, and other tour groups. Additional historical memo- etc.), French, and later also Germans and Ukrainians (Galicians). rials might be unveiled and musical and other events staged. A major event might be a thanksgiving ser- vice in Molochansk. Evgenii Bashtovy, Mayor of the City of Molochansk, confirmed his city’s strong support for the planned celebrations, with Al Hiebert, Di- rector of the Mennonite Centre in Ukraine, as an active committee member. Consultation participant, Professor Nikolai Krylov, is heading up the organi- zation of an international scholarly conference at the Melitopol Pedagogical University on the subject of “Molochna Mennonites and their Neighbours.” Dr. Svetlana Bobyleva (Director, Institute for German- Ukrainian Studies, Dnepropetrovsk), proposed re- search projects and academic and popular publica- tions on the history of Molochna Mennonites. Harvey Dyck (University of Toronto) and Peter Klassen (State University of California at Fresno), representing the International Mennonite Memorial Committee for the Former Soviet Union (IMMC- FSU), invited proposals for a handful of new his- toric memorials in Molochansk and other Molochna sites and suggested principles for identifying sub- jects and sites. Each proposal would need a funding guarantee. Boris Letkemann, Chair of the Board of the Zaporozhe Mennonite Church, Jacob and Dorothy Unrau, church workers in the Zaporozhe Menno- nite Church, and Helm ut andValentina Epp, church Orlando Hiebert, white shirt - left, and Dr. Royden Loewen, to his right, welcome a crowd of Metis workers in the Kutuzovka/Petershagen Church, and Mennonite onlookers to the Mennonite Landing Site at the confluence of the Red and Rat Rivers confirmed the support of Mennonites in Ukraine near St. Adolph, Manitoba. Photo courtesy of Carillon News, August 1/02, page 1A.

64 - Preservings No. 21, December, 2002 Globe-trotting Pontiff - God’s Politician “Hard Act to Follow - Globe-trotting pontiff known as God’s politician,” by Michele Mandel, Toronto, from The Winnipeg Sun, July 28, 2002.

God’s Politician. Krakow’s greatest global role was his instrumental The Sun’s Eric Margolis would write that the His face is rigid, his body bent, his voice fail part in spurring the collapse of communism. Pope’s power was soon feared as far as KGB head- and halting. And still the world hangs on his every quarters. “The generals told me that the Vatican and word. Historic dimensions. the Pope above all was regarded as their No. 1, Pope John Paul commands a powerful aura “He’s going to go down in history as the most most dangerous enemy in the world.” that transcends his physical limitations and old important world leader in the second half of the 20th Mikhail Gorbachev later admitted they had rea- age. Unlike any before him, Karol Wojtyla has century,” says Father Tom Reese, editor of America son to fear him. taken his papacy on the road, criss-crossing the magazine and author of Inside the Vatican. “His “One can say that everything that has happened globe to personally deliver his pastoral message - in Eastern Europe in recent years would have been a message that is often as political as it is theologi- impossible without the Pope’s efforts and the enor- cal. mous role, including the political role, he played in “He’s accorded the status of an important politi- the world arena,” Gorbac hev wrote. cian or rock star,” says Chester Gillis, professor of After the fall of communism, the pontiff turned theology at Georgetown University. “He’s made his ire on the evils of capitalism and materialism, the church visible with his vibrance and willing- with language that could have been lifted from an ness to go where the people are…evidence of that is anti-globalization protester. “It isn’t right” he once his trip to Toronto - even with his very feeble health, said, “to be resigned to the immoral spectacle of a he willingly does it.” world in which there are still those who die of Where previous pontiffs remained secluded in hunger, who don’t have homes, who lack the most Rome, John Paul shrewdly decided to use the me- elementary education, who don’t have access to dia to deliver his globe-trotting message. “This is a health care in case of sickness, who cannot find Pope who mastered the art of communication in the work.” 20th century,” says Prof. Michael Marrus, dean of During the church’s jubilee year of 2000, the graduates studies at the University of Toronto. “His Pope went so far as to demand the rich forgive the charisma rests on his ability to reach out beyond a debt of the world’s poorest countries. “The Pope,” small circle of Catholics in the media age.” says McGowan of St. Michael’s College, “has de- As Time noted in naming him Man of the Year manded the world recognize, assist and make more in 1994, he radiates an electricity “unmatched by equitable the relationship between rich and poor.” anyone else on earth.” But he is more than the popular pilgrim Pope. To Hard to Follow. many, he is God’s politician. He is the Pope who The Pope will also be long remembered for brought down communism, the Pope who sought bridging rifts between Catholicism and other reli- reconciliation with the Jews, the Pope who travelled gions. After personally witnessing the destruction to Cuba to criticize America’s embargo and to lecture Pope John Paul II will be known for taking on of the Jewish community in his native Poland. John Fidel Castro about the need to release 500 political communism, capitalism and poverty. Photo Wpg Paul has done more to strengthen Catholic Jewish prisoners. He is the Pope who has taken on capital- Sun, July 28, 2002. relations that any other pontiff in history, from his ism as well as communism, globalization and the journey to Israel to his declaring anti-Semitism a sin crushing Third World debt. role in bringing about the fall of communism in against God. eastern Europe and the end of the Cold War is just “Centuries from now, when no one knows what of historic dimensions.” a communist is, there will be Catholics and Jews “He’s going to go down in history Less than eight months after his 1978 inaugura- who will look back at his papacy and see that he has as the most important world leader in tion, the Pope triumphantly returned to communist- done the most to improve relations between Catho- the second half of the 20th century.” run Poland, delivering 32 sermons in nine days lics and Jews,” says Father Reese , a Jesuit scholar which unleashed a revolution of spirit. His call for and author. And yet for someone who has championed hu- human rights and religious freedom lit the flame His political activism, his charisma and his man rights and freedom from his world pulpit, he is that would soon rage behind the Iron Curtain. “That determination even in the face of ill health have an enigma. John Paul has proven to be an unyield- was the detonator,” General Wojciech J aruzelski, won him fans the world over, Catholic and non- ing, ultra-conservative Pope who has silenced the former head of the Polish Communist Party, told Catholic. demands of women and gays and ruled his church Frontline. “There’s no question,” Father Reese said yes- with a central, iron fist. This Pontiff, schooled in “He began a process of confrontation with terday, “this Pope will be a hard act to follow.” strict Polish Catholicism, has no time for married Communist authorities which gravely aided the Soli- priests, abortion, euthanasia or the ordination of darity mo vement and more broadly, the movement women and has called birth control a “disparage- against communism in Eastern Europe,” notes ment of human life” even in the face of AIDS- Marrus of University of Toronto. ravaged Africa. “Whether you would agree with him or not, he has tenaciously espoused a culture of life and some- times that has not been a very popular position,” says Mark McGowan, principal of St. Michael’s College at the U of T. “He’s a complex figure,” adds Gillis, author of Roman Catholicism in America. “I think historians Pope John Paul II greets the crown outside St. will spend a long time analysing his legacy.” Journalist Michele Peter’s upon his ascendancy in 1978. Photo Wpg But most agree that the former archbishop of Mandel, Toronto Sun. Sun, July 28, 2002.

Preservings No. 21, December, 2002 - 65 Message of hope - World Youth Day “Message of Hope `Build civilization of love,’ Pope exhorts youth,” by Barbara Green, from Winnipeg Sun, July 28, 2002.

Toronto - Pope John Paul saw the future of ing with him in the building of the civilization ing World Youth Day. his church last night [Saturday, July 27] in the of love.” “You have challenged us to not be afraid to smiling sunburned faces of 500,000 to 550,000 The pilgrims – many exhausted from their make the personal decision to open our hearts young Catholics camped out at Downsview earlier 8 kilometre hike to the former airbase – and minds to Christ,” Perez said. “So we have Park. erupted in thunderous cheers when the first come in the hundreds of thousands to tell you images of the Pope appeared on giant screens. how much our `yes’ has transformed our lives.” The loudest cheers came when the Pope The two Canadians then knelt before the spoke of Wadowice, his Polish birthplace, and Pope, kissing his ring after their exuberant wel- greeted the crowd in his native tongue. come. Visible amid the sea of pilgrims were giant Thibaut de Fraissinette, 17 of France, was letters spelling, “Viva Lolek,” the Pope’s nick- one of the 1,050 pilgrims seated on stage near name as a boy. the Pope during the vigil. Two Canadian pilgrims, B.C.’s Analyn “It was one of my dreams to be so close to Perez and Quebec’s Remy Perras, welcomed the Pope. It’s really nice it’s come true,” de the Pope to the vigil, thanking him for initiat- Fraissinette said.

Canadian Prime Minister Cretien presents Pope Conversion of Jews. John Paul with a soapstone carving of a polar Southern Baptists and Catholics are bear. Photo - Wpg Sun, July 28, 2002. at odds regarding conversion of Jews. Southern Baptists say yes and have In a song-filled, two-hour vigil, the 82-year- criticized a committee of U.S. Catholic old Pontiff urged pilgrims to hold on to their bishops that recently took a different faith as a beacon of light in a world of darkness. track. “Let the light of Christ shine in your lives,” Jewish spokesmen, in turn, have ac- the Pope said in his homily. “Do not wait until cused the Southern Baptist Convention you are older in order to set out on the path of -– the largest U.S. Protestant denomi- holiness.” nation of hypocrisy, arrogance and The Pope, who referred indirectly to the prejudice. One rabbi called a Southern Sept. 11 terrorist attacks in his welcoming Baptist official a “spiritual Neander- Thursday, spoke of the New York tragedy by thal” on Phil Donahue’s TV talk show. name – “an image that is sort of icon of a world Southern Baptist relations with U.S. in which hostility and hatred seem to prevail.” Catholicism, meanwhile, are as not “You are the men and women of tomorrow. good either. The Baptist denomination The future is in you hearts and in your hands,” recently ended three decades of talks the Pope said. “God is entrusting to you the with Catholics, part of the conserva- task, at once difficult and uplifting, of work- tive shift that also revived the Baptists’ Jewish evangelism efforts. A joint statement by Jewish and Catholic leaders – by the National Council of Synagogues, representing The Pope says God’s covenant with the Jews “has never Conservative and Reform Judaism, been revoked.” Photo: Wpg Free Press, Sept. 7/02. and the U.S. Bishops Committee for Interreligious Affairs was issued Aug. 12. The key passage referred to “A deepening Catholic appreciation of the eternal covenant between God and the Jewish people, together with a recognition of a divinely given mission to Jews to witness to God’s faithful love, lead to the conclusion that campaigns that target Jews for conversion to Christianity are no longer theologically acceptable in the Catholic Church.” Southern Baptists disagree. Jim Sibley, co-ordinator of the denomination’s ministry to Jews, said that when it comes to Judaism, Catholics have got it wrong twice. For centuries, he said, Catholics violated Jews’ religious freedom and tried to force them to convert,... with the end result being that persecution “hardened (Jews) against the good news of their messiah.” In recent years, Sibley said, Catholicism has moved too far the other way - excluding Jews from the Christian message. “There can be no more extreme form of anti- Semitism” than “withholding the hope of Israel,” said Sibley. Eugene Fisher, the U.S. bishops’ staff expert on Jewish relations for 25 years, said that in practice, the Church no longer sponsors Jewish evangelism. He believes the August text Pilgrims from Tunderbay, Ontario, host a banner merely expressed the implications of various official Catholic statements dating back to the at World Youth Day, Toronto. The event was estab- Second Vatican Council in the 1960s. lished some 20 years ago by Pope John Paul as an For instance, during a 1980 visit to Germany, Pope John Paul told Jews that God’s cov- event for Catholic youths to bring them closer to enant with them “has never been revoked.” Christ. Photo - Wpg Sun, July 28, 2002. From an article by Richard Ostling, Associated Press, in Wpg Free Press, Sept. 7/02.

66 - Preservings No. 21, December, 2002 President Fox Visits La Honda Colony, Mexico Bram Siemens, “President Fox fühlte such gut under die Mennoniten von La Honda, April 15, 2002,” from Deutsch-Mexikanische Rundschau, April 22, 2002, page 4-9.

Introduction. official responsible for police security. I asked him, after I had informed him that an estimated 45,000 It was planned that the President of Mexico, how the President himself had felt regarding his Mennonites lived in Chihuahua, he quickly re- Vicente Fox, was to spend one hour in La Honda, personal being and safety. He replied, that this had plied, that the people in Chihuahua should also Zacatecas, but it turned into an hour and 45 min- been one of the calmest public events which the invite the President. He had been so interested in utes. His bodyguards said he had felt good and President had attended. It was evident that he was the Mennonites in La Honda that he would most secure. It was estimated that two-thirds of the 5,000 completely relaxed while eating, without any certainly also accept such an invitation. residents of the colony were in attendance. An thought that anyone might have any evil intentions entire row of businesses closed their doors for the against him. No cries of protest were to be heard Boots. afternoon, as everybody wanted to at least see and no protest placards were to be seen. During a short discussion which I had with President Fox. A military man of high rank demonstrated great the President, I joked to him and said: He would As the President was starting his visit of the interest to know something more about the Men- like it among the Mennonites for the young Men- Colony, I had the opportunity to speak with an nonites in Mexico. After a short discussion and nonite men gladly wear boots. He responded with a smile, and said, “Good. Then we already have something in common” and would understand each other. To explain: The President enjoys wearing boots, which he also did in La Honda, as well as on trips to other countries and at meetings with important dignitaries. Many people in Mexico criticize him, for they say, it is not seemly for at President to wear boots. It is too lowly. He must wear nice shoes. I made the comments about the boots in order to make an affirmative statement to him, in order the he would quickly feel relaxed.

Weather. It is said, that April does what it will. This also came true April 5, 2002. The sky was occasionally overcast and there were also some raindrops. But it was not windy and not particularly warm; other than perhaps while the sun was shining. As a result the thousands in attendance were able to enjoy the day. Many well wishers (and obviously many young Mennonite men), accompanied the President while he walked from the helicopter to the Jakob Giesbrecht home. It was exciting for the boys to accompany the President. Photo courtesy Deutsch-Mexikanische Rundschau, April 22, 2002, page 8.

Johnny Braun gave the welcoming speech on be- A group of school children were lined up on each side of the cement path to the Jakob Giesbrecht home. half of the hosts. He spoke clearly and with firm The children sang a Spanish song which had been composed for the occasion. The President stood enunciation. Photo courtesy Deutsch- quietly and was moved as he listened while the children were singing. Photo courtesy Deutsch- Mexikanische Rundschau, April 22, 2002, page Mexikanische Rundschau, April 22, 2002, page 36. 7.

Preservings No. 21, December, 2002 - 67 The Arrival. ing site by foot and greeted the many visitors, cement walkway and sang a song as President During the days before the visit of the Presi- along the street. He reached out and shook many Fox, Governor Richard Monreal and their entou- dent, Governor Richardo Monreal visited the hands. It took almost a quarter hour until he ar- rage walked from the street to the house. After the colony a number of times on his helicopter, to rived at the yard of Jakob Giesbrechts. President had reached the point between the rows make sure everything was well planned. The wind of students, he remained standing while the stu- from the helicopter can stir up an unbelievable The Greeting. dents clearly and understandably sang the song: amount of dust. For this reason the field in Campo A group of Mennonites stood at the gate along 15 where the President was to land, was watered the street to greet the President. Since the Ältester Cantemos Bienvenido. down everyday. Abram Friesen was away on a trip, Prediger Ohm Le damos muchas Gracias When the swarm of five helicopters finally Heinrich Wiens greeted the President in the name Senor Gobernador landed there was only little dust, but many still of the [Old Colony] Gemeinde. Jakob Giesbrechts, Por invitar a Fox held firmly on to their caps or hats. The President Johann Brauns and others greeted him. A comer aqui walked many hundreds of meters from the land- Students were standing on each side of the El senor Ricardo Con el Presidente Sean bienvenidos A nuestra region.

Cantamos bienvenido Senor Vicente Fox Queremos Saludale En nombre del Senor El Senor Vicente En Rural La Honda Sea bienvenido Aqui a visitar.

Alzamos nuestras voces Al Padre celestial Nos Bendicio grandioso Por este gobernal Dios Senor bendigia A nuestro Presidente Ylos de Zacatecas En su libertad Tenemos lebertades En Mexico aqui President Fox entered the home of Jakob Giesbrechts for several minutes where he washed his hands Y hoy le agradecemos and received several gifts. He had a short visit with the family Braun and Giesbrecht. They took Somos mexicanos advantage of the opportunity to have a photograph taken with the President. Photo courtesy Deutsch- Somos muy felices Mexikanische Rundschau, April 8, 2002, page 1. Y le damos gracias. Canatamos bienvenido Senor Vicente Fox Queremos saludarle En nombre del Senor El Senor Vicente Su primer Ilegada Sea bienvenido Aqui a visitar. While the students were singing the song and the guests were standing and listening, the pho- tographers were taking many pictures. Even the television is to have shown this portion of the visit. The President was invited into their house by the couple Jakob and Lies Giesbrecht so that he could wash his hands. At this opportunity he was presented with various gifts (a quilt, milk prod- ucts, and others).

The Welcome. On the yard of Jakob Giesbrechts (Mrs. Giesbrecht’s maiden name was Lies Braun) a can- vas roof had been erected under which tables and chairs had been set up for some 1000 guests. Yet, these seats were not nearly enough and very many Johan Braun, Abram Braun, Johanny Braun, Cornelius Dyck, Rev. Abram Bergen, Rev. Heinrich people remained outside on the street. Wiens, Vorsteher Franz Guenther, Governor Ricardo Monreal and Mayor Rubin Norman sat at the Johnny Braun gave the official greetings: “In dinner table with President Fox. Photo courtesy Deutsch-Mexikanische Rundschau, April 22, 2002, the name of the Mennonite community and the page 6.

68 - Preservings No. 21, December, 2002 Group Pomas [cheese factory - see Pres., No. 19, cious reception. He recalled the hundreds of derful land, I feel very proud of each family in the page 77], I have the honour of welcoming the wellwishers who greeted him on the street, the land, for every citizen, all 100 million that we are. President here, where in so far as anyone can school children who sang a song for him, and the I feel very proud of the diversity of our various remember, a Mexican head of State has never be- hospitality and gifts in the home of Jakob backgrounds (from where we have originated) fore visited. For this, we congratulate ourselves. Giesbrechts. which we have in our land, and of our life together This demonstrates to us the clear intention of the The following are some of his comments: First in this pluralism, and regarding the democratic life Federal Government that they wish to involve of all, many thanks for this wonderful welcome which we are enjoying in this country. themselves in all sectors of the land, in order to which you have given us. It is a demonstration of We are in a process of change and restructur- come to know more closely the progress and prob- your love for Mexico. This is how we understand ing. As a country, we have stepped into the 21rst lems.” it. A manifestation of your appreciation of the land century, with new hopes, new goals, and new

The well wishers waved goodbye as President Fox got into his helicopter. The was only the third time that a Mexican President has visited a Mennonite These folks like so many others were waiting in the hope they could receive a Colony. Photo courtesy Deutsch-Mexikanische Rundschau, April 22, 2002, pass to also enter the yard where the reception was taking place. Photo page 6. courtesy Deutsch-Mexikanische Rundschau, April 22, 2002, page 5.

“During these days the Mennonite community of Zacatecas, with which we concur. objectives. It seems to me that our beloved Mexico is celebrating the 80th anniversary of its arrival in We have had the opportunity to come to know will offer a story of success in this 21rst century. It this country of which we are proud citizens. We the particulars of the development which you as a will be a success because the entire community can share with you that with great energy and community have experienced and also, the ways (all people) will take part in the building of our enthusiasm we always work along with the pro- and means by which--on the basis of work and land. grams of your regime which are led by you. We dedication, you have been able to achieve all that We come as the government in order to place are familiar with your methods of working, that you have accomplished. ourselves at your disposal, in order to support you every endeavour must be a joint effort of the people For us in Mexico you are a model in work, an in everything where we can, and to join with you and the government. Therefore we do not doubt example in family life, and a model in morals, in your endeavours. This is our duty and our con- your support in our endeavours, which advance which we value highly. As President of this won- viction: to work together to build a worthwhile the development and create work in future for our children and our fami- this country.” lies. I thank-you from the bottom of “Various factors, such as uncer- my heart for the invitation which I tain weather and economy, have forced treasure dearly. us to industrialize our agricultural pro- I conclude by wishing you all the duction such as corn, beans, milk, feed, best, and I wish that in the 21rst cen- etc. Through experience we have tury, we will achieve all the dreams gained the knowledge and restructur- which we have as a community and ing, to manage with respect to prices as a nation. and quality. In our region we have May God bless you and “Guten opted for alternative farming methods, Appetit”. which bring better results. We are also planning to erect green houses in or- der to produce chilies, tomatoes and “For us in Mexico you other products of export quality. In or- are a model in work, an ex- der to achieve this we need good roads. ample in family life, and a We are thankful for the completion of model in morals, which we the highway.” (This is the biggest part of the speech by Johnny Braun. The value highly.” President Fox Braun family operates one of the larg- est and most modern dairy farms in Lunch. Mexico with 1500 cows, see Pres., After the speech came the lunch. No. 13, page 50). The President gladly ate all the “Kompstborscht”, “fried Wrenatje,” The women had fun serving the meals. A great effort had been made to serve pancakes, etc. It was easy to visit with The Speech. the 1000 guests with a tasty meal. Greta Loewen and Lena Guenther were the President. He is a simple (that is In the speech by President Vicente delighted to help. Photo by Abram Siemens: Men. Post, May 17, page 26. Fox he thanked everyone for the gra- to say, not an arrogant) person, is what

Preservings No. 21, December, 2002 - 69 Tables and chairs were set up under the tent for over 1000 guests. The President also ate under the same roof. Photo by Abram Siemens, from Men. Post, Ma y 17, page 26. those said who ate with him. He listened atten- imports from New Zealand, which should not take the hands of numerous men and women. He re- tively and then responded with his viewpoint. place. ally took his own time in order to truly greet a Johann Braun explained to him the problem good number of people and also children. This that so much cheese is imported and for so very Farewell. can be interpreted that he not only felt their good cheaply and often even subsidized by the govern- After the meal, President Fox left his table and wishes but that he was also genuinely interested in ment. Fox provided good viewpoints to be able to walked along the corridor under the tent, shaking the Mennonite community. help in the situation, especially regarding cheese

The reception for President Fox was held on the yard of Jakob and Lies Giesbrecht. The yard is fenced. All the guests who wanted to enter the yard had to pass through this security screen. The door is equipped to indicate if anyone has metal (arms or explosives) on their person. Photo by The ministers and deacons sat at a table adjacent to the podium where President Fox made his speech. Abram Siemens: Men. Post, May 17, page 26. Photo by Abram Siemens: Men. Post, May 17, page 26.

70 - Preservings No. 21, December, 2002 Memories. anyone should be jealous. Six or eight hours over Photographs for this article are courtesy of Bram On the morning of April 5, two large trucks 80 years is not very much. Bram Siemens. Siemens, Cuauhtemoc, Mexico, with soldiers came into the colony. The soldiers were stationed at various points in the colony as guards. They were respectful and the situation was peaceful. For the older folks this was particu- larly helpful, so that they would have positive memories of such an opportunity. The previous time when there were so many soldiers in the community was 27 years ago, in order to deal with the problem of the Agraristen. The Agraristen wanted to take away the land of the colony, only 10 years old at the time. It seemed as if the President [at the time] Etcheveria was not interested in solving the problem. Nonetheless, when the situation became serious the soldiers came and gave the Agraristen a deadline by which to be gone. The time was counted down over the loud speaker: another 30 seconds, still 20, still 10, still 5, 4, 3, 2, 1. At this point the heavy machines The students lined both sides to the entrance to the Jakob Giesbrecht yard. They sang a song for the [tanks] roared into life, but then the Agraristen President when he walked by. Photo by Abram Siemens: Men. Post, May 17, page 26. left. This time the loudspeakers were used to seat Presidential Visit. those in attendance, to announce the arrival of the Today the President of Mexico will be visiting the Mennonites in the La Honda Colony and will President, and to broadcast the speeches and sing- be the guest at a public reception. In preparation a large tent was erected on a big open space on the ing. yard of Jakob Giesbrechts. The President of a city brought the tent. During the last three days, the President of Zacatecas came again and again with a helicopter in order to make sure that all the Approval of Visit. preparations had been made satisfactorily. Not everyone approved of the visit to La Honda. Everyone coming to the reception must carry a small identity card. 800 of these have already While eating dinner, I had the opportunity to speak been handed out, but not nearly everybody has received one yet. Over a thousand visitors are with a pair of Mexican reporters. I had been told expected as well as very many Mexicans. No one is currently sure about the motive for the visit that some Mexicans were not pleased that Presi- and people are waiting with anticipation for what is to come. The Mennonites wish to present the dent Fox had come to a Mennonite colony and not President with a petition for the construction of a road in the colony. to them. The Mennonites as well as several pickups full of Mexicans cleaned the roads and villages by The reporter from Juan Aldama and Miquel gathering the garbage and sweeping the yards, etc. The village Schulzen (mayors) had announced Auza stated that this viewpoint was correct. Some that the women should prepare meals. The head women in charge were Mrs. Johann Braun, Mrs. did not like it even now that the Germans had land Abram Braun and Mrs. Jakob Giesbrecht. Now they were divided into groups and each one here. Others are jealous. But they believed that prepared the food: potatoes with “Schmauntfatt”, baked “Schinkenfleisch”, “Komstborscht”, these feeling are not strongly advocated. fried “Wrenetje, beef sausage, “Pflaumenmus”, Kringel, Zweiback and very many different When one considers how little time the Mexi- sweets. The President of Miguel Auza is also bringing some food. can Presidents have spent on Mennonite colonies Report by Jorge Reimer, from Kurze Nachrichten, Strassburg Platz, Chihuahua, April 5, 2002, over the past 80 years, it does not appear as if as published in Men. Post, April 19, 2002, page 20

1990 Presidential Visit to Manitoba Colony

On May 25, 1990, the Mexican Presi- dent visited the Mennonite Colonies near Cuauhtemoc. This meeting was held in Blumenort, Campo 22, Manitoba Colony. Front, l.-r.: Johan Banman Enns, Vorsteher of the Swift Colony; Fernando Baeza Melendez, Governor of the State of Chihuahua; President of Mexico Carlos Salinas de Gorari; his bodyguard; Heinrich Dyck Fehr, Vorsteher of the Manitoba Colony; Lic. Efren Roberto Romo Chacon President of the Cuauhtemoc Municipality. Rear, l.-r.: Prediger Diedrich Enns, Rosenort; Prediger Isaak Dyck, Rosenort; Prediger Franz Kroeker (presently Ältester of the Manitoba Colony, south end); Prediger Jakob Fehr, Waldheim; Prediger Abram Wiebe, Hamburg und Ältester Franz Banman, Kleefeld (also south end). Photo aus 75 Jahre Mennoniten in Mexiko, Seite 307/Diese Steine, page 603.

Preservings No. 21, December, 2002 - 71 News from the Gemeinden News of interest to Old Colony, Sommerfelder, Kleine Gemeinde and Reinländer Mennonites in North and South America, providing news of the Conservative Mennonites. Each denomination and all communities have made important and vital contributions to the Kingdom of God and to the wider Mennonite community which deserve to be acknowledged and celebrated.

Auction Sale Brings Money. ously also from Mexico. Many, when they hear Auction sale for church brings money. On about Mennonite food, think only of the fa- March 20, 2002, the Manitoba Colony Kleine mous cheese and butter of the Mennonites. Gemeinde congregation, held an auction sale The cookbook, however, contains much more where people were able to donate items, which variety and is divided into 27 parts. were then auctioned off. Others brought larger Report by Jorge Reimer, from Kurze items from which half the proceeds were do- Nachrichten, Strassburg Platz, Chihuahua, nated to the auction. Quite a few people had March 15, 2002, as published in Men. Post, turned up and the auction together with the April 5, 2002, page 18. donated food brought in over 20,000 U.S. The money is designated for the construction of Cheese Factory, Kronsgart. the new Kleine Gemeinde worship house in In spite of the two giant milk processing Gnadenthal. plants (Campo 70 and Km. 26) which are un- The church is not finished yet, but is al- der construction, many of the smaller tradi- ready in use. But at the same time, work is tional cheese factories are still anticipating a rapidly proceeding on it. The benches are not good future. The cooperative cheese factory in David K. and Aganetha Friesen, Campo 10, ready yet. In the meantime, the 400-500 regu- Kronsgart is too small and is planning to open Shipyard Colony, Belize. They have a clinic lars in attendance sit on chairs. The loudspeak- their new factory in a month. It has the capac- where they assist with childbirths. David and ers are already set up but not yet built in. The ity to process 28 tons of milk daily and will be his sons David and Herman also provide a song books and other items have been brought easier to keep clean. To finance the construc- service as dentists. The family also operates a over from the old church in Lowe Farm, This tion they are retaining 10 cents per liter milk; pharmacy. Both of the Friesens have a certifi- building is currently not being used. they are currently receiving 24 tons of milk per cate as midwives and David also for malaria Report by Jorge Reimer, from Kurze day.. control and infectious diseases. In 1975 they Nachrichten, Strassburg Platz, Chihuahua, Report by Jorge Reimer, from Kurze moved to Shipyard from La Batea, Zacatecas. April 12, 2002, as published in Men. Post, Nachrichten, Strassburg Platz, Chihuahua, During the past 18 years they have presided in May 3, 2002, page 16. April 5, 2002, as published in Men. Post, April the births of 2200 babies. Photo and caption 19, 2002, page 20 by Ann Froese, Men. Post, April 19, 2002, Spanish Mennonite Cookbook. page 3. Spanish Mennonite Cookbook appears on the market. The well-known Katharina Catholic Priests Visit. Rempenning together with various other indi- “Catholic Priests Learn About Mennonites,” report by Peter Rempel. On April 23, 2002, viduals has compiled a cookbook in which 196 Catholic priests from Chihuahua and Torreon State visited the Mennonites in the Manitoba many recipes from the Mennonite kitchen are Colony, after their presentations in the Rotary Club in Cuauhtemoc. After the speeches of the to be found. But not only recipes of Menno- priests, David Friesen gave a enthusiastic presentation regarding who we Mennonites are nites, but also other popular recipes from Ger- and what we believe. After this, the priests boarded five buses to drive to various places many, Switzerland, Russia, Canada, and obvi- representing the lifestyle of the Mennonites, such as the Mennonite Cultural Center (Mu- seum) at Km. 10, where the workers and the committee showed and explained to them various things about their customs and traditions regarding the exhibited items. The tour also included the cheese factory and the Old Colony worship house in Gnadenfeld. Many Ohms Visit Our received the guests in the worship house as well as in the church at Blumenau, where the ministers greeted them, a student group sang a number of songs for them, and Rev. David Web Site: Friesen answered their interesting questions in a very appropriate manner. They also visited the metal-mechanical factory “Del Norte” at Km. 7. Do you need back copies of Preservings? One solution is to visit our HSHS web The priests had taken off their priestly robes for the occasion and were travelling in civilian site: www.hshs.mb.ca clothes. The web site includes Preservings, Issues No. 1 to 21 (Issues 1-8 are scanned only) of Why the interest? Preservings, Books for Sale, and the 125th Why are the Catholic Priests interested in the Mennonites? The Catholic Bishop Guillermo Anniversary Booklet Celebrating Our Heri- Lopez Soto of Cuauhtemoc was present at the dedication of the Cultural Center on November tage East Reserve 125 1874-1999, 79 pages. 23, 2001, and again when Municipal President Israel Beltran Montes invited the pioneers to All files are saved as Acrobat PDF files for an anniversary party on March 8. During these occasions the priests had perceived that the easy viewing on screen and the ability to do Mennonites regarded themselves as a small part of the world-wide Christendom and not as text searching (Note no photographs in- the only people of God. Thus is came about that they visited the Mennonites as part of their cluded for issue No. 8, only script). Adobe VI priest conference in order to learn something more about them. Certainly the Mennonites Acrobat Reader is required to view these and the Catholic priests have come to learn and understand each other better. files. Report by Peter Rempel, from Kurze Nachrichten, Strassburg Platz, Chihuahua, April 12, Readers interested in “Books-on-line” can 2002, as published in Men. Post, May 3, 2002, page 19. check out Delbert Plett’s, Saints and Sin- Editor’s Note: It is good to see more active dialogue between Catholics and Mennonites ners, E. K. Francis, Mennonites in who have much in common regarding their core beliefs and teachings. Certainly Mennonites Manitoba, and several other selections at have nothing to fear from Catholics as they do from some so-called Evangelicals who are www.hshs.mb.ca constantly sending agents to attack their communities.

72 - Preservings No. 21, December, 2002 Credit Union Meeting. The UCACSA, the Union de Credito, is get- Johan Peters, Campo 106, Saved By a Miracle ting bigger every year. This is shown by the statistics released at the annual meeting. From Johan Peters thought his hour had come December 2000 to December 2001, the capital after he was stuck underwater in his dump grew by 28 percent, from almost 27 million to truck. It was a day like any other. He drove over 34 million pesos. The number of members with his dump hauling earth out of a dugout, (UCACSA without savings), grew by 76, from just as he had done many times previous. 755 to 831. Credit facilities of almost 285 mil- Jakob Kaethlers had made a dugout filled lion pesos and 7.4 million dollars (U.S.) can be with water for fish. He now wanted to make given out. In addition the various enterprises another dugout nearby. Peters loaded the are becoming stronger. The insurance depart- earth on the large dump and wanted to dump ment insures much corn, beans, peanuts and it to make a dam around the first dugout. As Johan Peters Neufeld, Campo 106, discusses his cotten fields, and also vehicles. The milk pro- he realigned the truck near the dugout, a piece miraculous escape with Hans Wiebe (right). They cessing plant LANOSA at Km. 26 is being en- of ground broke away and the dump toppled are standing underneath Peter’s large Dump. ergetically supported as is the project of devel- into the water. oping greenhouses, to name a few areas of ac- Peter was stuck in the cabin. One of his tivity. pants legs and boots was caught on some levers and shelves. He tried to free himself-- to no avail. This resulted in the thoughts that this would be his end. He prayed that God might receive him in grace. He swallowed water. In an instant he was miraculously able to free his foot. The hem of his pants and boot had torn. The window glass had broken. It was simple for him to swim out of the win- dow. He was so tired at first that he sat down Four heavy machines had to really exert them- on the dump and rested. Then he swam to the selves to pull the dump from the water. They were shore. It took four hours until the dump had the excavators of Johan Peters and John Unger, been retrieved from the dugout. as well as the tractors of Ernie Peters and Hans Wiebe. Photo courtesy of Deutsch-Mexikanische Peters is especially thankful that God had Rundschau, May 6, 2002, page 4. extended his life by such a miracle. Bram Siemens, courtesy of Deutsch-Mexikanische Rundschau, May 6, 2002, page 4.

duced for the first time. For the immediate fu- LANOSA Produces First Cheese. ture 1000 litres of milk per day will be made LANOSA has produced its first cheese from into cheese. The cheese shall be uniform, it Jakob Heide, President, explains the importance pasteurized milk. Recently the ad to drink the will taste like “Chester” cheese. of the Credit Union at Cuauhtemoc and its in- “Leche de los Campos Mennonitas” because it When using pasteurized milk the cheese can volvement in various projects important to the is sanitary cow milk and therefore the best for regularly be given the same taste all year round- growth of the Mennonite community. Photo cour- health, has been heard regularly over the radio. -something very important to many customers. tesy Deutsch-Mexikanische Rundschau, April 22, Over 3000 litres of milk per day are presently Since this cheese also meets high standards of 2002, page 3. being sold. The customers seem satisfied. purity, it is hoped that the market of businesses However, the milk which is being produced and restaurants can also be gained, such as at Km. 26 is still only Sam’s, Pizza Hut, and others. There are many a preliminary step. such businesses who only buy cheese if the They wish to bring the factory can provide authentication that it’s milk on the market in cheese meets standards. order to make it famil- If these potential customers can be per- iar and to win the con- suaded to buy the “Queso de los Campos”, fidence of the consum- then a new market has been created. More milk ers. Full production can thus be sold from out of the villages as the will only begin after market has expanded. In the future the U.S.A. the building is com- is also a potential market. pleted. The construc- These measures of LANOSA and also the tion has started. When milk production facility at Km. 70, could have completed the building significant positive results for the farmers. If with have an area of through and with these facilities the milk prices over an acre, namely can be stabilized and improved, it would also 4300 square meters. make things easier for the farmers. Since the In the mean- corn production is always getting more diffi- time, cheese produc- cult, one could expect that many a corn grower, tion has also already who is irrigating, would convert to the milk Many members of the UCACSA heeded the invitation to attend the Annual started. On April 30, production, i.e. feed production. Meeting of the Credit Union. It is very important from a moral as well as legal 2002, cheese from pas- Bram Siemens, courtesy of Deutsch- standpoint that the members attend. Photo courtesy of Deutsch-Mexikanische teurized milk was pro- Mexikanische Rundschau, May 6, 2002, page 3. Rundschau, April 22, 2002, page 31.

Preservings No. 21, December, 2002 - 73 Museum Receives Gift. The Museum and Cultural Centre, Km. 10, Cuauhtemoc, Mexico, has received a gift of 200,000 Pesos and an interest free loan of an additional 300,000 Pesos, from the insurance division of the Credit Union. 100,000 are to be spent to furnish and decorate the museum gift shop, and the remaining 400,000 for inven- tory for sale, such as keepsakes and souve- nirs. There is a steady stream of visitors and groups coming to the museum, including many from Chihuahua and other States. The State Government is proud of the Museum and al- ways sends them visitors. The insurance division of the Credit Union is showing a profit since they took in more the last year then what they paid out on crop claims. Such income cannot be paid into private cof- fers. For this reason the farmers always re- ceive good discounts when they insure their The old and new bridge (rear) beside each other. Visible on the left hand side are the indigenous ladies crops and in addition, the division can do some doing their wash. The old bridge is to be dismantled. In the bottom left hand corner of the photo is one good works such as supporting the museum. of the supports for the bridge construction that was started some eight years ago and then abandoned. As one official of the Credit Union put it, life From Kurze Nachrichten, July 5/02, in Men. Post, Aug.2/02, page 12. does not only consist of the spiritual and the material, but also the cultural, including the artist Peter Paul Ruebens (1577-1640), was be easier in turn for the Mennonites to bring language. sold at an auction sale for almost 77 million their farm produce to market. From Kurze Nachrichten, July 5/02, in Men. U.S., the highest price ever paid for a painting. In his speech the Belizian Agricultural Min- Post, Aug.2/02, page 11. From Deutsch-Mexikanische Rundschau, July ister referred to Spanish Lookout (made up of 29, 2002, page 36. settlers from Steinbach and Rosenort, Flemish Painting. Manitoba), as the “Bread Basket” of Belize. The Russian Mennonite experience was the New Bridge. “For a long time, the bridge has been a dream single most significant manifestation of the After years of waiting and political wran- and sometimes we have forgotten. And now it Flemish Mennonite faith. All descendants of gling, the new bridge over the Belize River on has become reality and that was only possible the Russian Mennonites have significant ge- the road to Spanish Lookout, Belize, was fi- through the financial support of the Govern- netic roots--from 35-45 percent--in the Flem- nally completed and dedicated. Mennonites ment. The bridge will have an impact on the ish territories of the Spanish Netherlands in from the Spanish Lookout Colony assisted by surrounding area, for every minute, a vehicle the 16th century, today part of modern Bel- government equipment and material, helped to crosses the bridge.”...The cost of the bridge gium. The work of Flemish painters is world build the bridge. The construction was com- was 500,000 Belizian. From Kurze renown and part of the heritage of Russian menced in February and within six weeks the Nachrichten, July 5/02, in Men. Post, Aug.2/ Mennonites. bridge was finished. Traders will now have 02, page 12. Recently a painting by the famous Flemish much easier access to Spanish Lookout. It will

The new Old Colony worship house built in Neuanlage, near Hague, Sask. (at left in photo). The new addition dedicated June 2, 2002. On July 7, Ältester Peter Elias from Manitoba spoke in the new sanctuary. Photo courtesy of Rev. John Quiring, Box 312, Warman, Sask., S0K 4S0/Men. Post, Aug. 2, 2002, page 5.

74 - Preservings No. 21, December, 2002 Water Preservation Bran Siemes, “The Government requires a decrease in water usage,” from Deutsch-Mexikanische Rundschau, May 28, 2002, page 5.

photo]. Together with this committee Conagua already take the measures and use as little water Water Shortage. will seek the best ways, how water can be used as possible. Many farmers could decrease their Water shortages are affecting the Menno- (for farming, industry, etc.) without crippling water usage without making great changes. But nites in the Cuauhtemoc area just like in most these activities.... in this regard everyone should look at their own areas in the southern U.S.A. where extensive At a hearing on May 7, 2002, in the Unipro possibilities for decreasing water usage and not irrigation is being practised. American farm- Building at Km. 28, the government was asked at the neighbours. The government is looking at ers are fortunate in that they can always take whether the farmers could provide over half of the the best interest in the people not merely for this more water out of rivers flowing into Mexico members of the committee, since 75 percent of the year, but for many years. or divert rivers further to the north. Such op- wells are in the villages. The answer is tions are not available in north-central Mexico to be forthcoming. Farmers are con- and so the Mennonites together with govern- cerned that the water wells in the vil- ment authorities are starting to investigate lages may be more severely restricted ways and means of preserving water. Editor’s than those of the apple growers. The Note. great majority of those in attendance spoke very strongly in support of a de- In Chihuahua, many parts of the city only crease in water usage, but this must be have running water during certain parts of the implemented fairly and equally. day, other quarters have somewhat more. In One farmers suggested that 40 per- Cuauhtemoc, one can expect to pay a fine, if one cent less water be used, by fallowing washes a car or sidewalk during the day. Why? land or by farming it temporarily [with- Because the water supply is rapidly diminishing. out irrigation]. Others suggested plant- The ground water level is rapidly sinking. ing more beans since they require far The residents of the city have no understand- less water. At the same time, the gov- ing, that so much water is running away on the ernment needs to restrict the water us- fields.In fact, there are even accusatory feelings. age of the apple growers, and at least, Martin Vargas, from the National Commission not allow any new wells to be made. for Water (Conagua), intimates how people feel: The leaders of the Manitoba and Local farmers attend the meeting in the offices of the Unipro, “When you have pumped all the water out of the Swift Colonies indicated that the farm- Km. 28, to hear the Conagua representive report regarding ground, you may move to Canada and leave us ers should not wait until the committee the situation of ground water. In the foreground is Vorsteher here without water.” is formed, to take action. They recom- Peter Enns (Manitoba Colony). Photo courtesy of Deutsch- This is exactly what the government wishes mended that every farmer for himself Mexikanische Rundschau, May 28, 2002, page 5. to avoid. They would like it if the farmers would be able to farm and that the people in the cities in this area would also have enough water for many Water Preservation. generations. But this is not possible if the water A committee is to be formed for water preservation. Conagua from Mexico City has announced consumption remains as high as it is. its plans for its formation. It shall consist of 10 members in the Cuahtemoc area: four Mennonite Therefore, a solution must be found. There farmers, two apple growers, one from industry, one cattler grower, one dairy farmer, and one are people who ask: why is the government con- from the Junta Munucipal de Aguas. Report by Jorge Reimer, from Kurze Nachrichten, Strassburg cerned about the preservation of water. The an- Platz, Chihuahua, June 21, 2002, as published in Men. Post, July 5, 2002, page 22. swer is very simple. No one has the right to take away from future generations the ability to live and work. A committee is to be formed to make suggestions how this can be done [see inset and

L.- r.: The Vorstehers, Jakob Fehr (Neu-Reinland, Manitoba Colony) (see Pres., No. 18, page 67), Isaak Wieler (Swift) and Jakob Peters (Swift), and also the President of Unipro, Peter Wiebe (Campo 108) (see Pres., No. 20, page 84), take part in a public hearing at Kilometer 28, where the Government (through Conagua) explained why the groundwater must be used more sparingly, and Martin Vargas, Director of Conagua for Agricul- why a committee (Cota) was to be formed, in order to work out proposals, how the quantity of water ture, explains the roll of the “Cota” Committee used for irrigation can be decreased. Photo courtesy of Deutsch-Mexikanische Rundschau, May 28, which shall investigate ways and means of dimin- 2002, page 1. Unipro, headed by Peter Wiebe, is an organization of Mennonite farmers in the ishing water usage. Photo courtesy of Deutsch- Cuauhtemoc area. Mexikanische Rundschau, May 28, 2002, page 5.

Preservings No. 21, December, 2002 - 75 Cheese Factory, Campo 70 Nord Colony Bram Siemens, “Work on the Cheese Factory at Campo 70 continues,” from Deutsch-Mexikanische Rundschau, May 28, 2002, pages 3-4.

Cheese Factory, Campo 70. When the milk prices at present fall so low, many dairy farmers impatiently observe the slow progress of the construction of the cheese factory at Campo 70 (Felsenthal, Ojo de la Yegua, Nord Colony) (see Pres., No. 19, pages 75-76). The buildings themselves are more or less completed. The walls for the cooling room and a number of other such items still need comple- tion, but this could easily be speeded up, were it not for the fact they were waiting for the The buildings of the new cheese factory at Campo 70 (Felsenthal, Ojo de la Yegua, Nord Colony) are machinery. Why are the machines not there? almost completed. The inner walls of the cooler still need to be completed. The machinery from Germany has arrived and installation is almost complete. Photo Heinrich Loewen/Men. Post, Nov. 1, 2002, page 5. Delays. Johann Giesbrecht explained why the de- teurization machine, the tower for pressing working with pasteurized milk. A Mennonite livery had been delayed for so long. The pas- cheese, and the walls [of the cooler] and other from Canada has already helped with this form apparatus were purchased from the company of new recipes, and has also promised to come GEA from Germany, who wanted to be secure to Mexico in a few weeks to help with the regarding payment. They required a letter of actual production of cheese, once the actual credit from the bank. The money was depos- testing and proving of the facility is com- ited into an account in the bank long ago al- menced. ready and can not be used for any other pur- Contact has also been made with cheese pose. Sometime ago already the bank sent a distributors, who wish to market the cheese. letter of credit, but it was not written “good But the details still need to be worked out, enough”. The bank had again sent a letter, which especially the pricing structure and payment supposedly should be adequately worded. plan. It can be expected that cheese made from If the letter of credit is acceptable to GEA, pasteurized milk will be more expensive than they immediately want to send the machinery other cheese. by ship. As soon as the machines arrive here, they are to be assembled by factory engineers together with local workers. This could take a Km. 26 Cheese Factory. further four months. It could very easily take Construction of the new milk processing another half-a-year before the cheese factory plant (LANOSA) at Km. 26 near Rubio is in operation. started on the morning of April 4, 2002. Representatives of the milk committee, the Heinrich Loewen, explains the milk processing Production. Governments of Cuauhtemoc and Chihua- plant “Lacteos Mennonitas de Chihuahua” at At first the plan was to focus on cheese hua and the Credit Union, and others more, Campo 70 as well as the assistance received from production, and particularly with the product placed a stone with a placque. Present were the Government. He made his remarks after a names of the six cheese factories taking part in approximately half of the shareholders who speech by Governor Patricio Martinez in this project. Nevertheless they will also need listened to the various committee reports Cuauhtemoc April 12, 2002. Photo courtesy to work with other recipes, since they will be and other speeches. Later Rev. Jakob Heide Deutsch-Mexikanische Rundschau, April 22, 2002, led the dedication prayer in German and page 3. Spanish. Finally everyone was able to eat meat and pizza and discuss their views about the milk processing plant with friends. By- laws were approved which set protocols regarding the quality of milk and various rules regarding the sale of shares. Facts: The shares which had a value of 6000 pesos, now cost 66,000; Since March 20 over 80,000 liters of milk have been sold; the goal is to achieve sales of 15,000 liters per day by the end of the year. The expenditure (investment) for the first phase of the project consists of 30 million pesos. The parking lot of the cheese factory is almost The capacity of the facility will be for Johan Giesbrecht shows a piece of the wall lining. finished. Johan Klassen from Campo 92 paints 80,000 liters of milk daily. The entire wall of the cooling facility for the cheese the sides of the cemented parking spots. In the Report by Jorge Reimer, from Kurze factory at Campo 70 was sent in such pieces. Now background, the main entrance to the business Nachrichten, Strassburg Platz, Chihuahua, they still need to be installed. Photo courtesy offices of the cheese factory. Photo courtesy April 5, 2002, as published in Men. Post, Deutsch-Mexikanische Rundschau, May 28, 2002, Deutsch-Mexikanische Rundschau, May 28, 2002, April 19, 2002, page 22. page 3. page 4.

76 - Preservings No. 21, December, 2002

Photo Captions Education - English Instruction Mennonites in Mexico demonstrate great interest in learning the English language. During this year there are five Amish women teachers, teaching in [the Old Colony Zentralschule] in Gnadenthal, and four in the Swift Colony. In Gnadenthal they are working with 200 students, 85 of them in the morning, and 115 in the evening. On the picture we see (front from the left): Charmaine Hofer from Missouri (1), Sarita Gingerich from Guatemala (1), (rear from left), Sarah Oberholt from Florida (10), Melanie Burbaker from Ohio (1) and Jana Kennedy from Kansas (6). The number in the brackets is the number of times they have instructed....The English instruction is planned in such a way that the students not only learn the language but shall also grow in the faith. Photo courtesy of Deutsch- Mexikanische Rundschau, June 24, 2002, page 1. 11 years of Instruction. in order to create a good atmosphere and in order Schools close for Holidays. English teachers from various states of the to use the English. 200 students from the Manitoba During these days with the conclusion of U.S.A. have again come to Mexico this summer Colony take part in the instruction, 85 in the morn- classes in the villages, many schools are also in order to teach English in the Manitoba and ings and the rest in the evenings. They are in- organizing something quite special, a retreat Swift Colonies. Eleven years ago, Rubi Yoder structed by five [women] teachers. There are four and picnic in the mountains (or even some- started with the instruction. In the meantime, she [women] teachers in the Swift Colony. where else). That is nothing new, but what is has died of cancer, but the work that she has Report by Jorge Reimer, from Kurze always becoming more the custom these last started continues. Sarah Overholt from Florida Nachrichten, Strassburg Platz, Chihuahua, June years, is that these events are being transformed is already here for the 10th summer and she still 21, 2002, as published in Men. Post, July 5, 2002, into family celebrations. enjoys teaching others. There is a lot of singing page 21. Perhaps it started in Gnadenthal a number of years ago, when the teacher planted the idea that Prison Visit. if at all possible the parents should assume re- The Amish and Old Colony teachers also try to assist in other areas of the local community. On sponsibility for a school retreat. They then rented July 24, 2002, they took part in a prison visitation at Cereso, where they served a vaspa to the two buses with which the students and youths prisoners and sang some songs. Later they also distributed some tracts. Just like in Canada, there drove to Sainapuchic in the mountains, and the are also some prisoners of Mennonite background. The prison visit was organized by Sarah parents followed with their own vehicles. Giesbrecht of MCC. Photo: Deutsch-Mexikanische Rundschau, July 29, 2002, page 3. For such celebrations which have now also occurred in other villages, the parents provide for the food, etc. The women and children, in particular, are happy for such a family/village celebration. Not only do they enjoy God’s na- ture, but also sing group songs and have a good time. In some villages such a celebration is not so easily possible and then they find other ways with which to celebrate. e.g. they have a huge “Pizza Party” to celebrate the finishing of the school year. The children enjoy themselves and demonstrate their appetite. In similar ways most schools have a joy- ous “fest” by one means or another. The teach- ers with their children from one school in Lowe Farm drove to the Old Folks’ Home, Straßburg Plaza, among other things, in order to sing a Plaut-Dietsch Easter song (which the teachers had composed) and to recite a High German Easter poem. It was a blessing for the school and the listeners. Report by Jorge Reimer, from Kurze Nachrichten, Strassburg Platz, Chihuahua, March 15, 2002, as published in Men. Post, April 5, 2002, page 18.

Preservings No. 21, December, 2002 - 77 Eighty Years in Mexico - Pioneers Honoured Pioneers Honoured. Montes praised the Mennonites There is no doubt - the pioneers will be for their economic achievements, honoured March 8, 2002. Exactly 80 years after and declared that the entire region the first train of immigrants from Manitoba, has benefited from their hard work Canada, arrived at San Antonio de los Arenales and that because of them (today Cuauhtemoc) a larger celebration than ex- Cuauhtemoc has grown to become pected was held at a suitable place, the new mu- the third largest city in Chihuahua seum. Several hundred people had gathered in the State. forenoon, including several dozen pioneers--with “Mexico offered you the op- many women on wheelchairs, in order to receive portunity but you had to work for the recognition of the Mayor of Cuauhtemoc Is- it,” he continued. “Continue the rael Beltran Montes and the Governor Patricio way I always said over the radio, Martinez. `Auli Dietschi oppstonen en It was a surprise that the Governor Patricio malkjen.’” Martinez would come out from the city of Chihua- He referred also to the concerns The dignitaries enjoyed a tasteful dinner at the Old Folk’s Home. hua, which brought the celebration to a new level. of the Mennonites for the well-be- They gladly ate the Wrenakje, Rauchwurst, Zwieback, etc. R. -l., As a result the media was also present so that the ing of the Governor (see Pres., No. Mayor Beltran Montes, Governor Martinez and Peter Rempel, founding President of the Museum. Photo courtesy of Deutsch- event was covered on television. 19, page 75-76) after he was shot Mexikanische Rundschau, March 19, 2002, page 19. The Mayor Israel Beltran Montes anchored [in an assassination attempt] on his speech from Joshua 1, verses 1-9, and com- January 17, 2001. pared the wandering of the Israelites with the im- In his address, the Governor mentioned what and to forward it to the Mayor. The Mayor per- migration of the Mennonites to Mexico. “Today, the 90 year-old Abram Ens always said, “We must sonally presented certificates to six pioneers; the remainder will receive their’s by differ ent ways 80 years, later,” he said, “it is clear that God has not fall back and give up,” Martinez quoted. also always been with you as He promised the He related how as small boys, he and his friends and means. These documents were highly trea- sured by those who received them. They were ancient Israelites.” had seen the huge horses and other animals being unloaded out of the railway cars and they thought, secured and photocopied in order to send copies to relatives, etc.... the circus had come to town. They always found the Mennonites to be some- It had been possible for the dignitaries to extend what different but loved them anyway, and ac- an honour to the first Mennonite settlers on Mexi- can ground. After her experience on March 8, 2002, knowledged their enormous contribution to Mexico’s development. Through the Mennonites, one lady said, “Daut haud eena nich jedocht, daut dee Gouverniea eenem noch soo en Ierren hild.” he said, Chihuahua had gained its cattle industry, land farming, industry and culture. Report by Jorge Reimer, from Kurze “Continue to be a good model for Chihuahua,” Nachrichten , Strassburg Platz, Chihuahua, March 15, 2002, as published in Men. Post, April 5, 2002, he declared and said, “I love you.” Several Mennonites also gave speeches but page 18. the dignitaries had already arrived late and the time was short. The program concluded with singing “Gondach Brodasch, Gondach Sestasch.” Governor Patricio Martinez presents David Fehr, “Oppstonen en malkjen gonnen!” Hochfeld, with a certificate of acknowledgement as the song, “Nun danket alle Gott.” Everyone ad- journed to the Old Folks Home to eat dinner. There- With these words the Mayor Israel Beltran pioneer. David Fehr was the first Mennonite child Montes [of the Municipality of Cuauhtemoc] born in Mexico on April 22, 1922. Beltran Montes after the dignitaries drove to Km. 26 where the greeted the Mennonite pioneers in Mexico at (left) observed. Abram Schmitt, President of the Governor dedicated the first building where milk the Mennonite Museum, Cuauhtemoc, March Musuem Committee (middle rear) welcomed the will be gathered and cheese produced temporarily. Governor. Photo courtesy of Deutsch-Mexikanische The general meeting and the evening meal to- 8, 2002. The event marked the 80th anniver- Rundschau, March 19, 2002, page 18. gether with interesting presentations ended an im- sary of the Mennonite settlement in the portant day in the Cuauhtemoc region. Mennonite story With conviction he believed that God blesses for Mexico. those who follow in his footsteps. There is The coloured certainly a blessing, for being obedient to certificates of God..... acknowledgement The Government gives the Mennonites the which had been full recognition, that they had contributed a prepared by the great portion of the development of this re- Mayor were beau- gion. At first they build hammermills and tiful. 146 such cer- threshing machines, now they build highway tificates had been transport trailers and what all else will come made according to forth from the large shops of the factories in the report of the the villages? number of pio- Through the zeal and hard work of the Men- neers born in nonites, the Bustillos Valley has become one Canada and who of the most significant regions of Chihuahua were still living. State for milk production and the raising of Many Mennonites grains, especially corn and oats, but also A group of almost 40 pioneer women gathered at the museum on March 8, 2002. took up the re- wheat, barley, and also beans. They had accepted the invitation of the Government in Cuauhtemoc. Photo cour- sponsibility to As quoted in the Deutsch-Mexikanische tesy of Deutsch-Mexikanische Rundschau, March 19, 2002, page 19. compile such a list Rundschau, March 19, 2002, pages 18-19.

78 - Preservings No. 21, December, 2002 Articles Ältester Peter S. Wiebe 1888-1970: Servant of God “Ältester Peter S. Wiebe 1888-1970 and Justina Dueck Wiebe (1896-1967), Chortitz, Osterwick, and Eigengrund, East Reserve, Manitoba - Servants of God,” by daughter Justina Wiebe Funk, Box 112, New Bothwell, Manitoba, R0A 1C0 and Delbert Plett, Box 1960, Steinbach, Manitoba, R0A 2A0.

Family Background. until his death. self on his son Johann’s yard” (Pres., No. 6, Peter S. Wiebe, was born in Chortitz, Manitoba Barbara died on August 4, 1884. page 11). As the retired Ältester of the Bergthaler (now sometimes called Randolph) to Johann February 3, 1885, Johann married for the sec- people on the West and East Reserves, in Moun- Wiebe (1853-1909) and Maria (Sawatzky) Wiebe. ond time to Maria Sawatzky (b. 1866), daughter tain Lake and Fargo, U.S.A., and Hague, The parents of Johann Wiebe were Ältester of Peter Sawatzky (1837- ) and Margaretha Saskatchewan, Gerhard Wiebe still received many Gerhard Wiebe (1827-1900) and Elisabeth Dueck Friesen (1835-72), BGB C7, who emigrated from visitors from afar, which must have been inter- (1828-76) (see Pres, No. 6, pages 1-14, and Diese Russia in 1875 and settled in Grünthal, East Re- esting for Johann and his family. Steine, pages 543-554). serve, where they are listed in the 1881 census January 1, 1891, Rev. Abr. Klassen came to Johann Wiebe married Barbara Peters (1853- (BGB, p. 345). Maria’s brother Peter F. Sawatzky, Franz Duecks in Schantzenfeld by train. He 84) on October 2, 1872, daughter of Cornelius wrote his memoirs which were published in the stayed at the home of Ältester David Stoesz in Peters (1816-87), brother of the Oberschulz 60=jährige Gedenkfeier (Steinbach, 1936), pages Bergthal until January 4, when Ohm Johann Jakob Peters. Johann and Barbara had six chil- 16-17, and again in Pres., No. 8, Part One, page Wiebe took him back to Franz Duecks on his dren together of which two died young. Together 41. return journey to the West Reserve. March 2, with his parents and other family members, Johann and Maria had 12 children, but sev- 1891, Johann Wiebe and Ohm Peter Toews were Johann and Barbara Wiebe emigrated from Rus- eral died young. Maria was Peter S. Wiebe’s asked by Ältester Stoesz to accompany him on a sia in 1875, crossing the ocean on the S. S. mother. journey to the West Reserve to investigate re- Moravian and arriving in Quebec City on July 1. Ohm Johann Wiebe was actively involved in ports of disunity regarding the schools and divi- They settled in the village of Chortitz, where they the work of the Gemeinde. Ältester David Stoesz sions among the people. This meeting resulted in are listed in the Brotschuld registers for 1875 has recorded that on November 3, 1883, the two the reorganization of the West Reserve Bergthaler and 1876. On July 2, 1875, a homestead was men boarded the train in Niverville for a journey as the Sommerfeld Gemeinde. filed in the name of Johann Wiebe on SW3-7- of spiritual visitation in the West Reserve. Here December 31, 1905, Ohm Heinrich Friesen, 5E, half a mile west of the present P.R. 206 and they visited at the home of Johann’s uncle, Ohm Hochfeld, recorded that he stopped in at the home P.T.H. 52 intersection. Heinrich Wiebe, Edenburg (later counted among of Johann Wiebe in Chortitz, where he met Mar- Together with his parents and brothers, the the first leaders of the Sommerfeld Gemeinde). tin Klassens from Herbert, Saskatchewan. On Johann Wiebe family settled in the village of According to son Jakob Wiebe, his father November 22, 1908, Friesen recorded that Chortitz, situated on SE10-7-5E registered in the Gerhard Wiebe transferred his farm to sons Jakob “Johann Wiebe was in church for the first time name of his father, the Ältester Gerhard Wiebe. and Diedrich and then “...built a house for him- since a long illness. He was not completely re- Johann and Barbara established their Wirtschaft immediately to the east of the Chortitzer worship house which is still standing there. (According to the map prepared by Orlando Hiebert, the Heinrich Klippenstein family lived between the Wiebes and the church - see Pres, No. 6, page 3). They oper- ated a farm and raised a big fam- ily. According to the Bergthal Brandordnung, Johann Wiebe had premises (house-barn) valued at $200, furniture $50. On January 9, 1881, the coverage on the pre- mises was increased by $120 and furniture by $30 indicating they may have built a new house. On April 21, 1882, the furniture was increased by a further $40, the house by $50 and a plow by $15, mower at $50, rake $25. A fur- ther increase of $30 to the build- ings was recorded on April 26, 1884, wagon $60. Total coverage was $670. Johann D. Wiebe was elected as a deacon of the Chortitzer Johann D. Wiebe coffin picture 1910. L.-r.: Sons Heinrich, Jakob; Mrs. Johann D. Wiebe, daughters Barbara and Gemeinde on December 15, 1881, Elisabeth. Elisabeth was partially crippled. The two young men in the rear and the young woman are unidentified. This and served the office faithfully photo was previously published in Pres., No. 7, page 9.

Preservings No. 21, December, 2002 - 79 covered.” until August 17, 1919, when she married Heinrich Gemeinde. Ohm Johann Wiebe passed away on January Peters. They lived in their premises in Chortitz Peter S. Wiebe married Justina Dyck on No- 9, 1909. Heinrich Friesen recorded that until they emigrated to Paraguay, settling in the vember 26, 1916, daughter of Abram Dyck (b. “[he]...went for the night to Johann Wiebes but Menno Colony in the Chaco. 1870) and Louise Wisznewki (1870-1962) (Note Ohm Johann Wiebe had died Saturday at 3:00 in One) from Eigengrund (see Pres, No. 16, page the afternoon on the 9th, so the house was in The Early Years. 84). Peter S. Wiebe went to Winnipeg to buy his mourning....[Jan. 13, 1909] Ohm Johann Wiebe Peter S. Wiebe was small of stature - only bride a bracelet as a wedding gift. She also re- was buried at age 56 years. Minister for 27 years. five feet, three inches tall. He was sometimes ceived a locket and a ring--he was a romantic The funeral was in the church.” referred to as “Kleina” Peta S. Wiebe. He had a man. As first the young couple lived with his According to the 1910 tax roll, Johann Wiebe trim build and in his older years weighed about parents in Chortitz. owned the SW2-7-5E at the time of his death as 170 pounds. As a young man, Peter S. Wiebe Peter S. Wiebe served his community as well as the SW10 and NW2-7-5E together with enjoyed music and played a fiddle. He was teacher in the church confessional school for sev- brother Dietrich. baptised upon the confession of his faith on May eral years in Chortitz. During this time in Chortitz, Johann’s wife, Maria Wiebe, was a widow 31, 1909, and received into the Chortitzer two boys were born--Abram and Johann.

Housebarn dwelling of Peter S. Wiebe’s parents, Johann Wiebes, in Chortitz, view to the west. The structure is a beautiful example of the medieval Lower Saxon/Frisian architecture preserved by the Flemish Mennonites as they migrated from Flanders and Holland to Friesland and across northern Europe to Prussia, to southern Russia in the Black Sea region, and then, finally to the prairies of southern Manitoba.

Housebarn dwelling of Peter S. Wiebe’s parents, Johann Wiebes, in Chortitz, view to the east. One of the rare photographs depicting the architecture of the early Mennonite pioneers who built up southern Manitoba. A sturdy, functionable but austere Wirtschaft, presumably built in the 1880s.

80 - Preservings No. 21, December, 2002 By 1920 the Peter S. Wiebe family had moved Emigration, 1926-27. record of a brotherhood meeting of December to Bergthal where daughter Justina was born. He Peter S. Wiebe’s mother and stepfather 27, 1929, where Peter S. Wiebe and Cornelius was the teacher there for about a year. Heinrich Peters and brother Jakob and sister W. Friesen were elected as auditors for the Every winter for eight years P. S. Wiebe was Elisabeth lived in Chortitz and farmed there. They Waisenamt financial statements. Wiebe received a teacher in the confessional school system-- emigrated to Paraguay, travelling with the third 124 votes and Friesen 65 votes. seven winters in Chortitz and one year in immigration party, arriving in Puerto Casado on On January 31, 1929, Rev. Schroeder re- Bergthal. During the summer months he would January 24, 1927. They emigrated together with corded that “All the Ohms attended the ministe- help on the farm. One of his last school children three of her children: Heinrich, married to Agatha rial at our place: Rev. H. Doerksen, Rev. P. K. passed away only a year ago; Mrs. Margaret Sawatzky, Jakob (later married to Susanna Toews, Rev. Peter F. Wiebe and Rev. A. P. Bartel, nee Margaret Rempel, daughter of Johann Froese), and sister Margaretha, married to Aron Schroeder and in addition the Paraguayan Mr. Rempel from Chortitz. Heinrichs. Sister Elisabeth was somewhat Diedrich Toews, Jacob W. Harder, Cor. P. Funk The fact that a teaching career led to the high- crippled and remained. and Joh. K. Klassen and others. Cor. W. Friesen, est office of Ältester (Bishop), demonstrates Peter S. Wiebe’s half-brother Johann P. Kronsthal, Pet. S. Wiebe, Osterwick, and Jacob how highly Christian nurture and the education Wiebe married but his wife and children died, B. Peters, Ebenfeld, Jacob W. Peters, Vollwerk, of the young was held in the conservative Men- and subsequently he sometimes stayed at Peter also Jac F. Giesbrecht, Burwalde, came here.” nonite culture. A similar career path had also S. Wiebe’s place. Peter S. Wiebe’s half-sister vaulted Ältester David Stoesz, Bergthal, to the Tina, Mrs. Jacob Thiessen, lived in Moose Jaw. Eigengrund, 1930. Ältestership: as a young man he had taught in the Only one of her children is still living: Betty, the In March of 1930 Peter S. Wiebe bought the village of Friedrichsthal, Bergthal Colony in youngest. Another daughter Tina (Vera), the old- farm of Jakob Dycks in the Eigengrund area, Russia. est, died Dec. 5, 2000 at age 90. NE26-6-5E. Jakob Dyck was the brother to Mrs. Peter S. Wiebe’s father, Abram Dyck (for photo, Osterwick. Auditor, 1928. see Pres., No. 16, page 84), who also lived in In 1921 the P. S. Wiebe family moved to the The ministerial journals of neighbour and fel- Eigengrund, on the adjoining SE35-6-5E. A son Osterwick area, a mile west and half-a-mile south low clergyman Johann Schroeder (1870-1956), (Franz) and a daughter (Eva) were born here. of the New Bothwell School. They lived here on of Ebenfeld (later a rented farm. Four daughters (Maria, Elizabeth, Chortitz), covering the Helena and Barbara) and two boys (Peter and years 1922-1955, are a William) were born here. valuable resource for While living in Osterwick the Peter S. Wiebes the study of the devoted themselves to farming. They had a mixed Chortitzer Gemeinde of farm with some cows, a few pigs and some chick- the East Reserve (Note ens. Two). Rev. Schroeder has

Peter S. Wiebe’s mother Maria Sawatzky Wiebe and her second husband Ca. 1903. L.-r., Cousin Peter F. Wiebe, Chortitz (later minister), Peter S. Heinrich Peters, with her son Jakob and daughter Elisabeth Wiebe. They Wiebe, and Abram Klippenstein (father-in-law to Peter E. Penner formerly moved to Paraguay with the third emigration party arriving in Puerto Casado New Bothwell). All photos for this article except as noted are courtesy of on January 24, 1927. Note the stylish shoes worn by Elisabeth. She was Justina Wiebe Funk, Box 112, New Bothwell, Manitoba, R0A 1C0. somewhat crippled being hunchbacked.

Preservings No. 21, December, 2002 - 81 They had to struggle with drought and even grass- ordination were conducted by the Sommerfelder Wiebe attended his first ministerial meeting at the hoppers one year. Ältester Heinrich Friesen. In attendance were the home of Rev. Joh. Schroeder in Ebenfeld. “In Chortitzer Ohms: Heinrich Doerksen, Schönthal, addition to the old Ohms there were the newly Interregnum, 1927-1931. Johann Schroeder, Chortitz, Peter K. Toews, elected Predigers C. W. Friesen and P. S. Wiebe, The Chortitzer Gemeinde functioned without Grünthal, Peter F. Wiebe, Reinland, and deacon the chair of the Brandordnung--Joh. Doerksen an Ältester after the departure of Martin C. Friesen Abram Schroeder, Chortitz. Also in attendance and Jak. B. Peters, the Waisenamt officials--H. with the sixth group of emigrants on August 23, were Rev. Peter A. Toews, Rosenfeld, and B. G. Klippenstein and Jakob Enns, and Jak. F. 1927. The Sommerfelder on the West Reserve Neufeld, from the West Reserve. Giesbrecht.” and the Chortitzer on the East Reserve were sis- On November 4, 1930, P. S. Wiebe attended ter Gemeinden, with routine church transfers Antritts Predigt, Nov. 16, 1930. a joint Sommerfeld and Chortitzer ministerial between members. In case of a vacancy, the Peter S. Wiebe presented his first sermon on meeting at the home of Ältester Heinrich Friesen Ältester of the sister Gemeinde automatically November 16 and C. W. Friesen one week later. in Sommerfeld, West Reserve. served both Gemeinden with communion, bap- The first sermon of a minister was referred to as On Nov. 9, 1930, P. S. Friesen and C. W. tisms, elections, ordinations, etc. the “Antritts Predigt.” P.S. Wiebe chose an ap- Friesen attended at the home of Joh. Schroeder The journals of Rev. Johann Schroeder indi- propriate text from Matthew 20:1-7, the parable regarding the church calendars cate that the Chortitzer Gemeinde functioned rela- of the workers in the vineyard of the Lord. (Kirchen=Tabelle). tively smoothly during this period. The ministe- The tone of P. S. Wiebe’s ministry is evident January 30, 1931 P. S. Wiebe visited Joh rial met regularly, the poor and fatherless were from his opening prayer: “May the grace of God Schroeder. cared for; church institutions such as the and our Lord and Saviour Jesus Christ, be be- March 1, 1931. P. S. Wiebe preached - text Waisenamt, Brandordnung, and Armenkasse, stowed upon this worthy assembly, which is my Matt 4: 1-11, opening devotional on Psalm 22. continued in their prescribed roles led by capable prayer today in my weakness for the first time.” Ministerial meeting March 26, 1931 at A. and resourceful leaders, It appears that Rev. He opened his introductory sermon with some Schroeders. Joh. Schroeder and P.S. Wiebe at- Heinrich Doerksen, Schönthal, may have acted personal comments. He confessed that in his tended. Rev. H. Doerksen had gone to Winnipeg as interim leader as the Schroeder journals reveal youth he had read voraciously and by his last and P. F. Wiebe was absent due to sickness. he chaired at least some of the brotherhood meet- school year had known almost the entire Bible April 4, 1931. P.S. Wiebe visited Joh. ings during this time. by memory. Schroeder “for endorsement”. The sermon is an excellent exposition of Scrip- April 5, 1931. Esther Sunday. “P. S. Wi ebe Ministerial Election, 1930. ture in the Gospel-centric tradition. The sermon preached the Word. Text Mark 16: 1-8. Peter S. Wiebe was a spiritual man and served is also striking for its cogent appeal to the hearts April 6, 1931. Ministerial meeting at A. in his church and community from an early age. of the listeners through Rev. Wiebe’s personal Schroeders. The Waisenamt officials H.G. He as well as Cornelius W. Friesen, Kronsthal, confession and testimony of chastisement, his Klippenstein and Jakob Enns were present. Of were appointed as song leaders (Vorsänger) for spiritual journey in discipleship, and his inward the ministers, only P.S. Wiebe had come. “In the Chortitzer Gemeinde at a ministerial meeting struggle as he learned to experience the love, some cases, sickness is the reason.” held on August 28, 1930. grace and boundless mercy of God. The sermon The pastoral work included frequent home On August 28, 1930, Peter S. Wiebe was may well explain, at least in part, why Rev. Wiebe visitations: June 14, 1931. Joh Schroeder re- elected as a minister of the Chortitzer Gemeinde would be elected as Ältester of the Chortitzer corded that Gerhard Schroeder, he and Jakob B. with 81 votes. C. W. Friesen was elected at the Gemeinde less than a year later. Peters visited the old H. Harder, where they met same meeting with 79 votes. Rev. and Mrs. P.S. Wiebe. P. S. Wiebe also vis- P. S. Wiebe and Cornelius W. Friesen were Ministerial Duties. ited Rev. Joh. Schroeder a number of times from ordained as ministers in the vineyard of the Lord The journals of Joh. Schroeder illustrate the the time of his election as minister until becom- in the Chortitz worship house after a communion energy and devotion with which the two new ing Ältester. service held on October 28, 1930 attended by servants in the vineyard of the Lord, P. S. Wiebe July 26, 1931. P.S. Wiebe served with the 280 communicants. In his “Antritts Predigt” Pe- and C. W. Friesen, entered their service. Word [in Chortitz]. Text Matt 7:15-23. ter S. Wiebe has recorded that the election and Two days after his maiden sermon, P. S. August 27, 1931. Ministerial meeting at A. P. Schroeders. Rev. H.Doerksen and Rev. P.F. Wiebe were absent. Oct. 18, 1931. Peter S. Wiebe preached [in Chortitz]. Text Luke 14:16-24.

Ältester, 1931. On October 29, 1931, the new Sommerfelder Ältester Peter A. Toews from the West Reserve was called to conduct an Ältester election for the Chortitzer Gemeinde. The call of God fell upon Peter S. Wiebe with 76 votes. The first meeting of Ohms was held Novem- ber 5 at the home of Waisenman H. G. Klippenstein. The next ministerial meeting took place at A. P. Schroeders, Chortitz, but Rev. P. F. Wiebe and Rev. C. W. Friesen were missing. On Dec. 30, P. S. Wiebe went to Joh. Schroeders’ and together they went to G. P. Schroeders. Ältester P. S. Wiebe was ordained March 16, 1932, by Ältester Peter A. Toews. P. S. Wiebe preached for the first time as the newly ordained Ältester on Easter Monday, March 28: text - Luke 24:13ff. On April 15 he officiated at his first funeral for A. Hamm, Grunthal. He conducted Maria Sawatzky Wiebe Peters and her second husband Heinrich Peters on the north end of their new his first baptism May 16, with 33 baptismal can- home in Menno Colony, Paraguay.

82 - Preservings No. 21, December, 2002 and stable leadership, his denomination was re- Orthodox clergy at the time. Among reform porting slow but healthy growth. groups such as the Kleine Gemeinde and Old Colony (Reinländer) Mennonites the practice was War Years, 1939-45. preached against, although only the aesthetic Ältester P. S. Wiebe played an important role Kleine Gemeinde made avoidance of smoking a in the alternative service program negotiated by boundary measure for membership. the conservative Mennonites in Western Canada In about 1940 P. S. Wiebe came to a different with the Dominion Government. The leaders of conviction about the practice of smoking and the various Gemeinden formed an Ältesten Com- henceforth taught against it. Changes were made mittee regarding alternative service. It was said to the Chortitzer Ordnung so that smoking was that P. S. Wiebe expressed himself freely at these preached against and people were encouraged meetings, and that the participants were often not the smoke on the church premises nor even amazed at the depth and insight of his Biblical on the way to and from church. knowledge. At a meeting of Mennonite ministers Ältester P. S. Wiebe was so convicted against on January 24, 1941, P. S. Wiebe moved adop- the practice he wrote a small booklet entitled, tion of the proposal to send another delegation to “Warum das Rauchen Suende ist. Im Lichte der Ottawa which was unanimously adopted by the Bible,” (n.p., n.d.), 12 pages. conference (D. P. Reimer, Erfahrungen der “Even though smoking may appear quite harm- Mennoniten...währen des zweiten Weltkrieges, less, “he writes, “it has arisen wholly out of hu- page 96). man desire and has become an addiction” (page Abram Dyck (b. 1870) and Louise Wisznewki May 4, 1942, Ältester Wiebe proposed an- 1). He quotes the Apostle Paul in Romans 12:1- (1875-1962), parents of Mrs. Peter S. Wiebe, nee other delegation to Ottawa, again accepted unani- 2, for believers “to present your bodies a living Justina Dyck, from Eigengrund, East Reserve. mously (D. P. Reimer, page 120). At a meeting sacrifice, holy, acceptable unto God...” And According to an obituary, Louise’s sister Auguste of October 27, 1942, Ältester Wiebe reported on Ephesians 4:22, “to put off the old man, which is Schalla (later Kaiser) (1866-1945), was born 25 conditions at a work camp in B. C. which he had corrupt according to the deceitful lusts.” He opined miles south of Königsberg, village of Eylau, Po- personally inspected. With most of the important that smoking tobacco “...was an evil, ...[and] de- land. organizational work done and the end of the war filed the user” as something unclean. He com- in sight, Rev. Peter F. Wiebe had replaced Ältester pared the habit of smoking to slavery. didates. He served communion at the worship P. S. Wiebe on the Ältesten-Committee by the The booklet would make an excellent “tract” house in Chortitz on October 16. He officiated meeting of July 24, 1945. for any church or denomination dealing with the his first annual brotherhood meeting in Chortitz issue of smoking. The work displays Ältester on November 15. Saturday Schools. Wiebe’s sound Biblical exposition. It portrays P. S. Wiebe assumed leadership of the Ältester P. S. Wiebe was also active in the again his openness and rugged spiritual charac- Chortitzer Gemeinde in the most difficult of cir- area of education. During the war years, the ter. It must have taken a great deal of courage to cumstances. According to the journal of Mennonites were not allowed to conduct the overcome personal humiliation to speak out on Waisenman Cornelius T. Friesen, Osterwick, German religious instruction as they had previ- the issue given that he himself had been addicted 1200 souls, or 191 families had emigrated to ously--although the Rocky and Mitchell districts to tobacco for so many years. Paraguay in 1926-27. This was an estimated one- apparently somehow managed to maintain some third of the entire Gemeinde, including many of instruction. The Chortitzer response was to or- the most well-to-do and capable members. In ganize Saturday schools so that the students could some areas such as Alt-Bergfeld, entire villages be taught more about Jesus and their Christian were vacated. As if this was not serious enough, faith. The Cornelius Blatz boys, neighbours the Gemeinde had experienced a four year inter- across the road in Eigengrund, attended the Sat- regnum without a spiritual overseer. To what ex- urday school conducted by the Ältester in the tent, if any, the situation resulted in theological Wiebe home. Dick remembers attending this drift or lack of direction has not yet been ascer- school in 1939 or ‘40. tained. No German instruction was allowed in the Even worse, by 1930 the country had been Twin Creek school, the school district where the struck low by the Great Depression, although Peter S. Kehler family lived. One Saturday in the East Reserve was not as severely affected. As 1943 son Bill B. Kehler was visiting his cousins such Ältester Peter S. Wiebe was engaged in the Peter and Andy Blatz in Chortitz. Together with critical project of consolidating his Gemeinde in them he attended the Saturday school where the face of a loss of a third of its members. He Ältester Wiebe was the teacher. Bill recalls how had to deal with the disruption caused by the the Bishop asked him his name when he entered Depression--especially in assisting those mem- the school. He replied, “Wilhelm”. The Ältester bers whose means were depleted as well as refu- then wrote the name on the blackboard, “Wilhelm” gees from other Mennonite communities fleeing but in Gothic letters and asked Bill if he could from dust bowl conditions further west. read it. The results achieved under Ältester P. S. Of course, since Bill had received no teach- Wiebe’s leadership are demonstrated by the fol- ing in German nor in Gothic letters he was not lowing statistics reported by Rev. Johann able to do so. The Ältester had commented: “Waut Schroeder, Ebenfeld: 1043 communion-ready Jung, du kannst nich moel dien nohme schrieve?” members as of January 1, 1933, and a total of This is a Saturday morning that Bill always re- 2451 souls. The membership reported at a meet- membered. Peter Sawatzky (b. 1837) and Margaretha Friesen ing held January 2, 1942 was 1352. E. K. Francis (b. 1866) (BGB C7), Grünthal, East Reserve, provides the following statistics (page 257): 1913 Smoking, 1940. Manitoba, parents of Maria Sawatzky, mother of - 2110 souls, 1932 - 2450 souls, and in 1944, Many old-timers recall that Ältester Peter S. Ältester Peter S. Wiebe, Eigengrund (see Pres.,, 3223 souls - 1448 members. It seems clear that Wiebe was a smoker as was common practice No. 9, Part Two, page 15 for Sawatzky family ori- under the steady hand of Ältester Wiebe’s strong among Evangelical, Mennonite, Catholic and gins).

Preservings No. 21, December, 2002 - 83 Emigration, 1948. scholars of the Anabaptist tradition. over. But it still had to be pulled to start. The turmoil of WWII had barely settled down They had long services in those days. Peter There was never even any thought of going when a second emigration movement swept S. Wiebe often said “I know I can never make the away for holidays because in those days clergy- through the Chortitzer Gemeinde in 1948. This teachings of the Gospel too clear for the people.” men did not preach for money; ministers had to time around 750 Chortitzers moved to East Para- Ältester Peter S. Wiebe always wore his earn their own livelihood. Ältester Wiebe accepted guay establishing the Bergthal Colony. This was “Prediger’s Rock” or minister’s frock which con- the teachings of M. Simons and D. Philips that a loss of almost a quarter of the entire Gemeinde. servative Mennonites ministers all wore while the Gospel should be preached for love of God Again Ältester Wiebe achieved the seemingly conducting worship services, funerals and wed- and fellowman and not for money. Any extra impossible of keeping the denomination united dings. In this manner Peter S. Wiebe endowed time was spent going out to visit friends and and at the same time, supporting those who were the office of Ältester with dignity and grace, re- neighbours and those who were sick and down- leaving in Christian love and nurture. flecting the traditions with which God had blessed hearted. the Mennonite people. Profession of Faith. Farming. As the Ältester of the Chortitzer Daughter Justina Wiebe Funk has recalled Gemeinde, P. S. Wiebe was in charge of the some of the chores and activities on the P. S. instruction of the youths who felt the call to Wiebe farm. follow Christ and wanted to affirm their com- Peter S. Wiebe did some carpentry on the mitment by joining the Gemeinde. This was farm. When his daughters were still at home accomplished by “Jugend Unterricht” (Youth he made a small cupboard for them for their Classes) where they learned and memorized tea sets and four drawers where they could the Catechism. The articles of the Confession put their books into. He helped build a house of Faith were read on two Sundays before for daughter Justina and her family in 1944 the annual spring baptismal services. Those and also made the kitchen cupboards. ready for this significant step met with the P. S. Wiebe made his own ropes from Ältester who explained the articles and ex- binder twine and his children always enjoyed amined the candidates to make sure they were helping along with this task. making a serious commitment and that they He also made his own leather, probably understood the teachings of Jesus and the from cow hide. It was soaked in acid and left Bible. for a while. This softened the leather. The Bill B. Kehler, Steinbach, remembers at- hair that was left was scraped off. The leather tending the sessions in Chortitz in 1954 when was used for fixing the harness. The leather he had made the decision to be baptised and was prepared on a little bench with two boards to join the Gemeinde of God. These sessions but higher at one end on which it could be were held on Sunday afternoon from 2 p.m. sewn together. He had a “als” that was used to 4 p.m. Bill was sitting with a bench full of to poke holes into the leather. The tread he others making their profession of faith. He used was “piekdrout” and he used two needles observed that one of his fellow candidates to sew like a sewing machine. The two boards seemed to be taking the matter someone care- were put together with clamps. lessly and had not studied and memorized the The well on the farm was located outside. Catechism and Articles as they were taught. It was an artesian well running all the time, The Ältester examined his pupils by ex- winter and summer. To cool the milk P.S. plaining the text and then asking questions. Wiebe made a box from boards and it was Bill had sort of figured out which question he big enough to put the milk cans in for cool- would be asked to answer when it was his ing. If a calf was butchered in summer it turn. However when the day came the Ältester would be put into a milk can and submerged changed the order of the questions and asked Wedding picture, November 26, 1916. Peter S. Wiebe (1888- in the water. This kept it cool until it was all the question of the other student instead, who 1970) and Justina Dyck (1896-1970). Photo from Pres., cooked. “If we did not use is all we would had not known the answer. The Ältester then No. 6, page 9/Diese Steine, page 554. can what was left in a canner with jars.” took extra time and foresight to make sure P. S. Wiebe found time to take care of this student also understood the serious nature of bees, making homemade honey. For winter the the commitment the baptismal candidates were Travel. bees were kept upstairs in the house in a dark making and that he understood the teachings of If there was a sickness, death, etc. Peter S. place. Somehow they survived. The Wiebes had the faith. Wiebe had to hitch up the horses regardless a machine to spin out the honey from the cone. Anyone with even a passing knowledge of whether the weather was good for seeding or The Wiebes always had pigs, some for ship- the Mennonite Catechism and Confession of harvest or even if there was pounding rain or a ping to Winnipeg and some for butchering for Faith and of the commitment and dedication of blinding blizzard. His first obligation was to tend themselves. Butchering was started early in the Ältester Wiebe could never with a straight face to his flock. morning and the sausage meat all had to be pre- make the claim that these youths had not made a When Peter S. Wiebe had to go to preach in pared with a hand grinder (wurst machine). It genuine commitment to follow Christ. the more distant worship houses, such as took all day to butcher three or four big pigs. Wiedenfeld southeast of Grunthal, he left on Sat- Three or four neighbour couples would alternate Ministry. urday and came back late Sunday afternoon. On helping each other with the fall butchering. Peter S. Wiebe wrote all his sermons in Ger- such occasions his wife and the older children Farming wasn’t always easy as P. S. Wiebe man, the language used by his flock for worship did the milking and feeding the cattle. had no tractor in the early days. That meant feed- services. He sometimes would sit up late in the At first Ältester Wiebe travelled only by horse ing the horses and making hay for winter. evening at his writing desk as he compiled his and buggy and in the winter by sleigh (cutter). P. S. Wiebe had some sheep which he would sermon. As was customary they were recorded By the late 1930s he could already afford a car. In shear in spring with a shearing scissors. Some of in sermon books and journals. His sermons are the winter when they had problems starting the the wool was used for making blankets and some all stored away and form a corpus of Gospel- vehicle, the boys would build a small fire under for spinning. After the wool was spun Mrs. centric teaching which remain to be studied by the car to get the motor warm and easier to turn Wiebe and her daughters knitted mitts, socks and

84 - Preservings No. 21, December, 2002 sometimes sweaters. to the Timothy model of coming to faith) and his opponents acknowledged that they had been P. S. Wiebe also had a little blacksmith shop. promoted the manmade doctrines of convicted by his conciliatory manner and spiri- If he had nothing else to do he would make the conversionism, assurance of salvation, etc. tual openness. horseshoes ready or sharpen the knives for the Bishop Wiebe was open to consider their views Although P. S. Wiebe was known as being binder. He had open hearth “hieth” where the to some extent, but he also had to consider the quite strict in church polity, he was gentle and coals were heated and used to heat conciliatory when dealing with the iron for bending and flattening. people one on one. The Ältester was not prepared to precipitate a separa- Twister, 1937. tion, unless absolutely necessary to In May of 1936 lightning struck protect the integrity of the Gemeinde. the P. S. Wiebe house. A little fire As a result he was accused by some started at the north end of the house. as being too tolerant and as being With the neighbours help they man- incapable of dealing with the dissat- aged to put it out. Not much damage isfied group. In the meantime P. S. was done. Wiebe wanted to retire and was re- On July 12, 1937, at 12 p.m. mid- placed as Ältester without having the night, a twister took off the roof of opportunity of resolving the issue the barn. They had a summer kitchen with his methods of tolerance and where they cooked in the summer and personal persuasion. One of the first that was blown into pieces all over measures of Henry K. Schellenberg, the yard. Across the road where Mrs. who replaced him as Ältester, was Wiebe’s parents lived, their barn was to separate the Niverville group in- pushed slanted and the summer cluding Aron Wiebe and Victor kitchen stood at the end of the house, Hiebert, son and son-in-law of pushed there by the twister. But noth- Chortitzer minister Peter F. Wiebe, ing happened to anyone. The twister who seceded to form what became struck at around 12 o’clock at night. the Word of Life Church with 125 We only noticed what really had hap- men, women and children (some 200 pened in the morning. We had help members currently). Later the from the neighbours with putting a pentecostal Maranatha Church went new roof on the barn and we had lots out of the Word of Life with some of boards to clean up, scattered all 350-400 souls presently. over the yard. It was a serious loss for the Chortitzer Gemeinde, but even more Word of Life, 1962. Peter S. Wiebe and wife Justina Dyck with daughter Maria on her arm. so for those who felt they had no The ministry of Ältester Peter S. Daughter Justina is standing on the chair. In front, the oldest two boys, choice but to sunder themselves from Wiebe is remarkable for how well he Abram (right) and Johann. Photo taken at their rented farm in Osterwick. the body of Christ. By separating was able to hold the body of Christ themselves from their historical heri- together as “one bread and one wine”. Through views of the majority of the Gemeinde who were tage called forth by God, and cleaving away from the leading of the Holy Spirit, the Chortitzer earnestly committed to Biblical teachings and to their kinship networks and the rejecting the va- Church during his 31 years as leader, suffered salvation through obedience to the teachings and lidity of the faith once received, they truncated only minor losses of members to other churches commandments of Jesus Christ. From interview- their own spirituality and Christian life. Human and even to the proselytizers of other religious ing those who still remember these events, it be- beings are tremendously impoverished when they cultures such as dispensationalists and tongue wor- comes clear that Ältester P. S. Wiebe worked for allow the integrity of their persona to be trauma- shippers (Pentecostels), even through some local reconciliation, the wholeness of the body of tized and truncated by Fundamentalist rhetoric sectarians specifically targeted his flock. Christ, and for tolerance. Many years later even and religious sectarianism. There was one significant departure from Chortitzer ranks which occurred at the end of Ältester Wiebe’s ministry. During the late 1950s a small group in the Niverville Chortitzer faith com- munity became united to seek a new direction in their church life. They were influenced by mem- bers of other Mennonite denominations who had already converted themselves to Protestant Fun- damentalism. They conducted Bible studies and services where these teachings were promoted. It is worth noting that historically outside prosely- tizers have routinely used Bible studies and Bible Schools as an innocent sounding medium whereby they indoctrinated disaffected members of their targeted community with their heresies. Such un- derhanded tactics have given Bible Schools and Bible Studies a negative connotation for Menno- nite leaders over the past century. Chortitzer historian Gus Dueck, Mitchell, re- calls that the secessionist group in Niverville wanted more of what they called “missions” and more activities for the children. They placed their Peter S. Wiebe farm in Eigengrund, view to the north. The farm as it looked shortly before the 1937 trust on the conversion experience (as opposed tornado hit Eigengrund. The south end of the Abram Dyck farmyard can be seen in the rear.

Preservings No. 21, December, 2002 - 85 1647 young adults and children. By 1962 his hearing was not good so that he could not con- duct the brotherhood meetings anymore. Conse- quently an Ältester election was held in May. The votes fell on Rev. Henry K. Schellenberg and he was ordained as Ältester by Peter S. Wiebe on May 6th 1962. Peter S. Wiebe continued serving as a minis- ter until the end of 1965. By this time he started getting sicker and weaker. On April 29, he was brought to the Steinbach Hospital because of heart and water on the lungs. On May 24, he was transferred to Concordia Hospital in Winnipeg. Peter S. Wiebe farm in Eigengrund after being struck by a tornado July 12, 1937, view to the north. The Here he underwent a serious operation and was roof has already been cleaned up. The summer kitchen was blown apart and boards scattered all over grievously ill. He returned home on July 10, with- the yard. Visible in the rear (between the Peter S. Wiebe house and barn) are the buildings of Abram out any strength. Slowly he recovered some Dycks. Note how the barn stands a little slanted and the summer kitchen stands at the south end of the strength and eventually was able to serve several house. times with the Word.

Recollections. sense of humour sometimes relieved the tension Justina, Mrs. Peter S. Wiebe. It is recalled that Ältester P. S. Wiebe could in difficult situations and allowed the Church of In the evenings Justina, Mrs. Peter S. Wiebe, be firm in the regulation of the Gemeinde. But he Christ to focus on what was important and not would often help her husband with his writing also looked at the bigger picture and had a heart merely on outwardly things. They demonstrate, work. But she did not like writing letters, such as of compassion. Rev. Peter Broesky, who was also, Bishop Wiebe’s ability to maintain conser- the many letters which needed to be written to ordained as a minister by Bishop Wiebe, recalled vative orthodoxy and yet, be progressive even in relatives and colleagues in Paraguay which an incident in Niverville where revival meetings sensitive areas. Ältester Wiebe wrote himself. The children some- were being held by an outside group and the Another contemporary affirms that P. S. times put little letters to their friends in Paraguay Chortitzers were asked to participate. His reply Wiebe was a strong leader faithfully following into the envelope as well. was that on the one hand he could not say, “yes” the teachings of Christ and the traditions insti- Sometimes they had time after supper to sing but when he thought of the souls who might be tuted by God. He was a man of deep biblical a few songs. He always said, all the songs in the lost if the meetings were not held, he could not knowledge and conviction. His sermons divided Gesangbuch were good songs. They were both say “no” either. the mysteries of the Gospel with depth and clar- good singers. Rev. William Rempel, Niverville, recalls when ity of exposition. It was understandable that those Mrs. Peter S. Wiebe always wore a black their daughter was born in 1957, and they had to in the Gemeinde whose thinking was drifting to dress and a black shawl to church. The older register her with the Bishop. When Rempel told the more superficial teachings of Evangelical women wore an attractive traditional head cover- Bishop Wiebe they had given their ing called the “Haube”. The making daughter the untraditional name of these caps or bonnets was a great “Rhonda Lee”, he had commented, art. The bonnets were made with lots “Na wo je ar dan uck kjanne wann of lace and sometimes had small sie aischt grott es?” flowers. Daughter Justina Funk re- Chortitzer historian Gus Dueck calls that “My Grandmothers both recalled that Bishop P. S. Wiebe had wore caps like that.” a good sense of humour which some- Mrs. Justina Wiebe died on April times helped him to keep members 30, 1967. focused on the important things in life. At a ministerial meeting in Death, 1970. Chortitz, a parishioner had appar- A year after the death of his be- ently complained that some women loved spouse in 1967 the family were wearing slacks while hoeing home was moved close to the road beets. Bishop Wiebe’s response was (now Blatz Road), which was more the inquire as to how long the indi- convenient (This house is presently vidual had studied the situation to standing along Blatz Road). Son come to that conclusion. John and daughter Barbara were still Another story is recalled of how living at home with their father. John one parishioner had come to the At 12 p.m. midnight, July 12, 1937, a twister touched down in Eigengrund, operated the farm until his death in Prediger Sitz with a hard accusation East Reserve, wreaking havoc at the Peter S. Wiebe farm. It tore the roof off 1978. against a brother, that he was in the their barn. View to the northwest. In 1969 Bishop Wiebe’s health “schenk” too frequently. The improved enough that he could hold Gemeinde and the Ältester, of course, worked Fundamentalism would not be particularly happy one last worship service in Chortitz worship with such cases encouraging and admonishing with his Christ-centered approach to faith and house. In Fall of 1969, his strength started to people not to abuse or misuse alcohol. But this practice. wane again and he became always weaker. To- was to be done with love and circumspection and ward the end he had to be waited on completely. not categorical denunciation. Ältester had appar- Retirement. He was patient in his suffering, notwithstanding ently replied, “Well, he had never yet met this In 1959 Peter S. Wiebe had a stomach opera- that he often experienced great pain; but he did particular individual in the `schenk’”. This, of tion with good results. not complain. course, would have been impossible as Ältester In 1960 the Peter S. Wiebes, with the help of Peter S. Wiebe died at home March 18, 1970 Wiebe did not frequent such places, but that was his neighbours, built a new house for themselves. at 3:30 p.m. during the night. He fell asleep peace- exactly his point. In 1960 the Chortitzer Gemeinde had again fully, surrounded on his deathbed by his loving The incidents reveal how Bishop Wiebe’s been rebuilt with 1520 baptized members and family.

86 - Preservings No. 21, December, 2002 Ältester Wiebe had suffered for some time resting in the peaceful halls of eternity; may he brotherhood meetings. He held communion 341 from heart trouble and water in the lungs. now have found his home in the land of light and times serving 44113 believers and about 122 peace where many a dark and painful earthly times in hospitals and in the homes for sick Funeral. experience will now become clear and people. He also conducted 143 funerals and The funeral for Ältester Peter S. Wiebe was understandable....His journey was long and dif- married 57 couples. He brought 1455 souls to held in the century-old worship house in Chortitz ficult. Now he no longer feels the plagues of this Christ through the holy baptism. He ordained on March 21, 1970. The elegy was presented by life....Let us all strive for the eternal blessing, 14 preachers into the Chortitzer Gemeinde, the Peter S. Wiebe’s successor Ältester Henry K. through the help of God. For then our night of last one in 1963. Schellenberg. He spoke about the transitory na- sorrow will shine as the stars of the firmament, Ältester Peter S. Wiebe led his beloved flock ture of the human experience and the vital impor- and should death reach into our family, that we for a total of 31 years, the longest of any spiritual tance of having one’s house in order; to be ready might then be lifted into the promised land - there leader of the Chortitzer Gemeinde. During this to die. He also pointed to the great rewards for where love does not diminish nor weep. May time, he had to deal with issues both inside and those who were faithful to Jesus unto the end. God grant this in grace.” outside the Gemeinde as no previous Ältester-- In conclusion, Ältester barring perhaps his grandfather Schellenberg summarized Ältester Gerhard Wiebe (1827-1900) - had Wiebes ministry as follows: “For as faced. His leadership period encom- Ältester, he had many sorrows and passed rebuilding the Gemeinde in burdens to carry. During the term of the aftermath of mass migration, not his ministry there were many pre- once but twice--after 1927, and again cious times. There were many poor after 1948. He led his people through in the Gemeinde who had to be the travail of the Depression of the looked after with food and assistance. ‘30s as well as the stand for nonre- There was a massive World War sistance during the Second World during which many problems arose War. During the entire period he and advice had to be found for the faced the pressures of increasing young men who were being con- assimilation and conformity with the scripted for military service. There Christendom of the world. was also a large emigration to Para- Ältester Wiebe provided a firm guay which required much planning hand at the rudder and a model of and regulation. Indeed, he must of- Biblical servanthood. He steered a ten have felt the way Moses did with balance between tradition--seeking the children of Israel that he cried Ältester Peter S. Wiebe and Mrs. Justina Wiebe with their first great-grand- to preserve the true and tried ways out to God for help. But he has also child Sheldon Borkowsky in 1966. Standing in the rear: l.-r., son-in-law in which God had led his commu- experienced that God always kept George Funk, daughter Justina Funk, granddaughter Mary Borkowsky and nity, and the necessity to accommo- his promises, according to the Word husband Ron Borkowsky. When the four generation photo was taken with date the world in various aspects, only the great-grandmother, Ältester Wiebe had joked that this wasn’t fair as stated in 1 Corinthians 10:13.....” such as more progressive ways in and, after all, without him, there “would have been no generations”. And so Schellenberg closed with the fol- farming, transportation, communica- the four generation photo was taken including him. Photo courtesy of grand- lowing characterization from Daniel daughter Mary Borkowsky, Steinbach, Manitoba. tion, etc. After three decades, P. S. 12:3: “And they that be wise shall Wiebe passed the leadership torch shine as the brightness of the firmament; and Descendants. over to others, with a Gemeinde strong and con- they that turn many to righteousness as the stars The oldest son Abram lived in Pilot Mount. fident in itself and in its teachings and leadership, for ever and ever.” He was a Co-op fieldman, and spent lots of time ready to face the challenges of the future. His The devotional was presented by Ohm away from home. He left at his passing a wife oversight of the Gemeinde was characterized by Cornelius W. Friesen, Ältester Wiebe’s old col- and three boys and she later had a daughter. In progressive orthodoxy in the long standing tra- league in the ministry who was elected together February, 1958 he passed away of a heart attack dition of his grandfather Gerhard Wiebe (1827- with him in 1930. He referred to the days when at home. He was only 40 years old. His widow 1900), his great uncle Johann Wiebe (1766- they had both been young and fresh and now stayed there until school was out and then moved 1823), first Ältester of the Chortitza Colony in Ältester Wiebe lay before them in a coffin. Friesen to Arnaud where her parents lived. She was close Imperial Russia, and his uncle Gerhard Wiebe referred to Wiebe’s service as spiritual caregiver to her parents and they had a store there. Abram’s (1725-96), prominent Ältester at Elbing- and the countless sleepless nights and worries he wife moved from Arnaud to Winnipeg where Ellerwald, Polish Prussia, and other blessed and must have carried. Friesen himself testified that she worked for Thiessen Bus Line. She passed saintly Ohms before them. the Ältestership brought with it many cares and away March 19, 1980. responsibilities. And surely there must have been John, the second son, passed away in 1978. Endnotes: hours when Bishop Wiebe felt that things could Son William lived in Delta, Vancouver, B.C. and Note One: According to the 1891 census, Louise not go any further. But the Lord had stood by passed away in 1991. Daughter Elisabeth, Mrs. Wisznewki (1875-1962) was working at the him in all these tribulations. And then as his life’s Jacob Schroeder, passed away in Sept. 26, 1998. home of Abram Dycks in Eigengrund as a do- forces diminished and he approached the evening Her husband died on Dec. 30, 1995. mestic where she presumably and met and mar- of life, he had a “living hope, which has now Daughter Justina Wiebe married George Funk ried their son Abram Dyck Jr. become his reality.” and they farmed all their life in New Bothwell. Note Two: The readers are indebted to HSHS Friesen continued, “Indeed, many times he George passed away Dec. 24, 2000. They had board member Jake K. Doerksen, Ile des Chense, has spoken to us, from this very pulpit, with an just moved to Steinbach on the 2nd of Nov., Manitoba, for his vigilance in redeeming the ernest admonition. At funerals, he sometimes 2000. He enjoyed the stay here but it was only Johann Schroeder journals at an auction of their ernestly admonished us, to put our house in or- short. Being sick as he was it was difficult, but most recent owner, Abram P. (“Langa”) Dueck, der for we must all die. And now his quiet mouth now Justina lives in Steinbach as a widow. Steinbach: see Preservings, No. 4, page 3. We speaks to us once more in death....Satiated and are further indebted to Rev. Ben Hoeppner, finished with life, he has laid aside his pilgrim Legacy. Valhalla Dr., Winnipeg, Manitoba, for doing a walking stick at the portals of eternity.....And Peter S. Wiebe was a hard working man and rough translation of these invaluable journals, this good fortune over arches all of life’s earthly with his wife’s help they often had long days. thereby making their contents accessible to re- treasures. Yes, our hope is that his soul is now Between 1932 and 1955 he conducted 100 searchers.

Preservings No. 21, December, 2002 - 87 Antritts Predigt - November 16, 1930 “Amtritts Predigt,” November 16, 1930, by Rev. Peter S. Wiebe, Eigengrund, East Reserve, Manitoba. Text: Matthew 20:1-7. Translated by D. Plett, Steinbach, Manitoba.

“May the grace of God and our Lord and Sav- the swine did eat. I also dissipated the good which me nearly fails when I think of how often I have iour Jesus Christ, be bestowed upon this worthy the Heavenly Father had planted in my heart, and angered the beloved God with my evil, and have assembly, which in my weakness is my prayer today nourished my poor soul with the husks of this world.” trodden upon the blood of Jesus Christ, His Son.” for the fir st time.” “Alas, God, when I reflected of how often I had “Therefore, O Lord, forgive me; yes, forgive me: “Beloved brothers and sisters in the Lord. I, weak angered You, and You, nonetheless, car ried me until `Rebuke me not in thine anger, neither chastise me in and imperfect being, step out before you today for this day with Your boundless love, I was persuaded thy hot displeasure.’ You have allowed me to feel the first time as one who has been called, through the to call out together with the tax collector, `God, be your rod. Wherefore, I would thank and preach to grace of God, to work in His vineyard.” gracious unto me, unworthy sinner’ or when King the people of your chastening; yes, of your patience, “But where shall I begin? I who am full of mis- David laments in his fifty-first Psalm, and says, `Be forbearance, and love, with which you have already deeds and imperfections? For when I gaze back upon gracious unto me, O God, according to your loving carried me for 42 years, and what good have I brought the expanse of my life which I have laid behind me, kindness, and blot up my transgressions according forth in this time? What have I done, to earn the right I find nothing good in me; alas, God, grant me strength to the multitude of your tender mercies. Wash me to breath this air? Have I done any great deeds? Or and wisdom from above, that I might do Your will in thoroughly from mine iniquity and cleanse me from am I somehow so smart, that I am still alive?” all humility and with a joyful heart. Fill me with your my sin. For I acknowledge my transgressions: and “No, also, no! It is only through the grace of God Holy Spirit, and grant me the salve of faith, that I my sin is ever before me.’” and His unspeakable grace, which still holds me. might become strong in the spirit, so that at all times “Therefore, O God, remember not the sins of my Wherefore, I thank you O God, through Jesus Christ, I would go on ahead leading in a righteous walk and youth and my misdeeds. Remember me rather ac- and will praise your goodness.” not falling to the judgement of the scoffers. Oh Lord, cording to your boundless compassion and great “I have put before your eyes--beloved brethren help me, Amen. By the will of Jesus and His pre- goodness. Surely all my sins are fully known toYou, and sisters, and you aged ones who could be my cious recompense, Amen.” and are written in my heart, and when so often I am mothers and fathers--something about my fallen na- “I wish to present my life’s stor y before your mindful thereof, I grow anxious and fearful.” ture. But I do not wish to present myself in such a eyes, my beloved siblings; also that you know how “For eight [years] I served during the winter way that it appears as if I am seeking to arouse your weak I am.And thus I commence with my childhood months as school teacher, and during this period the sympathy; but rather that you acknowledge how very years, when I was a child and learned to read and I opportunity was great, that I could have directed necessary it is, to support me with your prayers at all had much pleasure and joy therein. Nor did it take a myself towards God, which I also did, but only with times.” very long time before I could understand much from one shoulder--with the other I served the world. Alas, “God, our Shepherd, Who has allowed us to be, out of the Word of God and in my last school years, what a poor example have I often given to these small and Who has loved us so dearly; Him I have so often I learned with such a zeal that I knew almost the entire children who were entrusted to me. When I reflect on angered; He, who already in my years of youth made book of the Bible and I could recite many excellent this, I must be ashamed and close my eyes. How me aware of the difference between good and evil; I, stories; of the Creation, up to the enslavement of the much have I omitted in more and more directing their however, did not want to do any good, and did only children of Israel, and from the birth of Christ to the young hearts unto God and Jesus Christ; for in Mark evil; He, however, loved me nonetheless, and called persecution of the Apostles. I learned by memory 10:14, the Lord says `Suffer the little children to to me so often through my conscience, `Sinner, where and always again, when I reread these accounts or come unto me, and forbid them not: for of such is the are you?’ I, however, suppressed this voice inside repeated them by memories I learned something new kingdom of God.’” me, and sinned anew. Indeed, I was fully immersed again which I had not yet noted before.” “Here I would wish to ask one or another of my in sin, until one day it was pronounced, `Thus far and “And when I read of the pious men of God, I former pupils, who have since grown up to adult- no further’. Here I shall cast off my proud will, and always wished that someday, I too might become hood, what kind of bad example I may have been? so I lay helpless, and with twisted limbs before him.” such a pious person, which also--through the grace Alas, I wish to profess and also confess these my “But God, and His eternal love had compassion of God--could have come to pass, if I would not sins. We frequently read the Word of God and also over me, and did not allow me to disintegrate in my have suppressed the spirit of good; but the evil sub- sang spiritually rich songs, and instructed ourselves sins. I confessed my misdeeds and also committed sists in the hearts of the youths. Shortly after my therein. This was also good. But how did I conduct myself to doing better, but unfortunately, soon I had school years, I started to read other books and nov- myself in associations--and at that in the presence of again forgotten.” els, and this frequently occurred in secret as my par- the children entrusted unto me--where I prattled and “O God, words fail me and my pen hesitates to ents did not allow it, for they knew only too well that participated in everything imaginable. For after all, it write down my disobedience. After You have loved this poison would penetrate into my still tender heart, is written in the scriptures: Rejoice, O young man, in me so much and carried me with your patience, in and turn me away from the good paths upon which I thy youth,...but know thou, that for all these things that I always angered You more and more, until I was still walked .” God will bring you into judgement.” a completely unfruitful tree. I, on the other hand, “They were much concerned with regards to their “At that time, I had already entered into a cov- thought how well I presented myself, in that I created duties as parents of the children given to them as a enant with God through the holy baptism, and before my own deeds which were proud. The proverb may gift from God. I, however, was obstinate and no Him and the people, I had promised not knowingly be appropriate, the way it is stated in the song: [P. S. longer wanted to be obedient. And in this manner, I to sin again.” Wiebe quotes verses 2, 3 and 4 of song no. 573, grew up into the years of youth and thus also grew “Behold! That is the fruit of a lazy tree.” [Rev. P. Gesangbuch] `Alas, alas, where is the fruit, which the evil within me. I grew cold towards the Word of S. Wiebe quoted song no. 612, Gesangbuch], “Lord we `til now have carried? How oft hath God sought God--the manna of the soul, just like the children of I have misstepped, O, the burden of sin weighs upon in vain? How oft hath He lamented? It pains Him Israel in the desert. I suppressed the spirit of good me,” etc. The song concludes, `Unto you, I would deeply, when His hand, finds leaves instead of fruit.’” which only too frequently admonished me. The world release my burdens, cast them into the deepest sea, “This, my beloved, I have to say with truth, I encompassed me with its desires and I could not wash me of my sins, make me white as snow, may have experienced. For certainly it says in the scrip- stand against it, and thus I fell from one sin into your spirit of goodness guide me, to remain with tures, He who sins against his Saviour, must fall to another.” your forever. Amen.’” the bite of the axe. And thus he also laid me in my bed “All the admonition of my parents and the disci- “Yes, unto You, beloved Jesus Christ, I would because of my many sins and misdeeds and permit- pline of my father failed in its goal. For all my com- also cast my burdens, and confess of all my mis- ted me to gasp for breath, one time and yet another, posing and endeavours were evil. I was like the prodi- deeds and transgressions, which are such a multi- so that I bathed myself in sweat, as previously in gal son in Luke 15 who, after he had dissipated his tude that I can no longer count them. I must cast impurity. I thought I must needs die, and in my des- inheritance, nourished himself with the husks that down my eyes and cover my mouth; my heart within peration, I cried out to the Lord for help and for the 88 - Preservings No. 21, December, 2002 easing of my soul’s suffering, for only now did I for a penny a day, he sent them into his vineyard. 3. require at thine hand.’” recognize how diseased my soul was. Through Jesus And he went out about the third hour, and saw others “Alas, you faithful Saviour, Lord Jesus, do stand Christ our Saviour, God helped me and through His standing idle in the marketplace. 4. And said unto by me, miserable one, in this, such an important mighty hand He humbled me, and again enabled me them; go ye also into the vineyard, and whatsoever is work which I am now to begin. Grant unto me your to be strengthened.” right I will give you. And they went their way. 5. And grace, that everything I do and conduct, might be “But Satan, who scurries about like a roaring he went out about the sixth and ninth hour, and did done unto your honour and might be pleasing unto lion, and seeks to enslave as many as possible, did likewise. 6.And about the eleventh hour he went out you.” not so easily want to yield up this prize either, and and found others standing idle, and saith unto them, “It is further stated in our text: `And he went out crept up to me and said, What do you think, do you Why stand ye hear all the day idle? 7. They said unto about the third hour, and saw others standing idle in expect that you will also yet find grace? You already him, Because no man hath hired us. He saith unto the marketplace. And said unto them; go ye also into have so much on your conscience, and so often al- them, Go ye also into the vineyard; and whatsoever the vineyard, and whatsoever is right I will give you. ready you have tried and promised to better yourself, is right, that shall ye receive.’” And they went their way.’” and how much better have you actually become? “And from these words of our text, I, in my “Indeed, they went their way, did not hold back, Surely you know that of yourself you cannot hope to weakness, will venture to exposit who and of whom and although they knew how critical the work in the think anything good, much less to actually achieve these workers are, and where they are to work.” vineyard of the Lord was, for they also knew what anything.” “O abundantly gracious Saviour Jesus Christ, remuneration they would receive, and did not pro- “For the scripture certainly says, For therefore with what am I poor one to work in your vineyard? tract their dealings with the Lord, rather were willing have I awakened you, that I can manifest my might to How long have I miserable being also stood idly in to work, in order to receive their penny.” you: or Jakob I have loved, but I have hated Esau: or the marketplace of this world?” “We likewise, should not hold back from work- thus I have compassion over whom I have compas- “Now you speak, `Go ye also unto the vine- ing in the vineyard of the Lord, and not long burden sion, and strengthen he whom I will strengthen. How yard.’” ourselves with our flesh and blood, for when I ask is it your fault that you are as unfruitful as you are? “O, so give me your instruments into my hands, my flesh and blood, I can think of nothing good, For God does what He wishes and you cannot change and teach me the right way to use them, whereby I much less achieve anything. And so, I will engage it. Therefore, write yourself off and make an end of can henceforth be useful unto you, and not like the myself for this work. But I must always be in a everything. In this way, the gates of Hell opened servant in Luke 19, who laid his pound in a napkin; struggle with my flesh and blood, and have not yet before me, and allowed me to gaze into its depths, so rather grant me the grace that I might invest it as a true conquered the lusts which live within me, for my that I stepped back out of fright and shock, and sought and faithful servant, so that when You will demand flesh strives against the spirit. for deliverance, and also found it. For God does not an accounting of me, I can say, Lord, your pound “When I see how highly critical it is, that more want the death of a sinner, rather that everyone be hath earned others. This grant your weak servant in workers exert themselves to work on the fallen walls converted and live.” the will of Your great love, Amen.” of Zion, which have already become so broken and “But God who alone is wise, allows it to take “Our text says: `For the kingdom of heaven is full of holes, so that the evil one, without any particu- place, that man for a time falls into temptation, so that like unto a man who is a householder, which went lar effort can easily step over and is already stepping he might learn to recognize that of himself he is out early in the morning to hire labourers into his over the walls, my weak flesh also resists and nothing, and that he can overcome all temptation only vineyard.And when he had agreed with the labourers struggles against the spirit. For I perceive that it is not through His unspeakable grace, love and mercy, so for a penny a day, he sent them into his vineyard.’” a small matter to stand here at the council to teach that he does not forget to praise His great goodness. “Here he compared the kingdom of heaven with others, who know as well as I or even better, what Wherefore I concur with the poet, “[Rev. P. S. Wiebe a vineyard and its owner, who goes out in the morn- they shall do and avoid. But we know that not all of quotes verses 1, 2, 3 and 4 of song no. 498, ing to engage workers; for just like a natural garden, us can be teachers, and since the lot fell upon me, I do Gesangbuch] `O, how great is His all-powerful good- or any garden, or any other piece of land, cannot wish to also attempt, in so far as God grants me ness! is there a human whom it does not inspire? bring good fruits unless it is worked: it is the same grace, to instruct you according to His holy will.” Who with hardened heart suppresses gratefulness? with the vineyard of the Lord. There must always be “But you, however, my beloved siblings in the No! For to measure the depth of His love, is my workers in the vineyard, from early morning until the Lord, must know that I am only a very weak and eternal quest. Never hath the Lord forsaken me: may evening, namely, until the end of the world. The sinful person; therefore, you--who are not ashamed my heart also never forget Him.’” vineyard is Christendom; those who call themselves to call yourselves disciples of Christ and you who “O, indeed, and how often am I not lacking in the by the name of Christ. And just as Christ, as the head call upon Him and your Lord and Master, do support love for my fellowman? How little love I find within of the church, is holy, the vineyard shall also be holy. me also with your prayers and do not delay your- myself unto God, whom I am to love over all else? I For we read in the Evangelist John 15, verse 5: `I am selves in this, and in this intercession remember your have the desire within me, but am lacking in the the vine, ye are the branches: He that abideth in me, teachers at all times, for they are the ones who shall fulfilment thereof.” and I in him, the same bringeth forth much fruit: for watch over your souls, as those who shall give ac- “Now I wish to close with my simple opening without me ye can do nothing. If a man abide not in count for you, as already mentioned in the prophet remarks and direct myself to the words of the text. me, he is cast forth as a branch, and is withered; and Ezekiel in chapter 3.” But before I proceed to do so, I request of the be- men gather them and cast them into the fire, and they “Indeed, it is very necessary that at all times we loved assembly that they might pray for me, weak as are bur ned.’” remember each other in intercession, especially yet in I am; also that the beloved God might grant me strength Here it can be seen that the vineyard of the Lord this time, when everything is seemingly falling into for the exposition of the words of my text, and that shall be holy. And in this vineyard, I weak and infirm confusion; support also the beloved brother who has He might enrich the same unto His glory and unto instrument, who for so long stood idle in the market- been called at the same time with me (and I want to our salvation.” place, am now to work; for I also am only an unfruit- say about him, apparently in the third hour), and who “And, direct y ourselves together with me in ful branch and find within myself much that I do not has not long engaged himself with his own flesh and prayer, and pray with upright and faithful hearts.” know, how, or in what manner, I am to work on blood, rather is willing to lower his shoulder under ______others, and although I feel myself so weak and un- the burdens of the day, and endure the heat that they worthy for this such an important work, the word in might still encounter.” Now that we have prayed in faith, the Lord will Ezekiel, chapter 3, tells me, ‘And now you child of For we look sadly and darkly into the future, and also hear our prayers. And in this fir m conviction, I man, I have placed you as the watchman over the know not what may all befall upon us; but we do will refer to the words of the text which I have cho- land of Israel, therefore hear the word at my mouth, know that in the last days, frightful things shall come, sen from Matthew chapter 20 verses 1-7, where we and give them warning from me. When I say unto the and how can we think other than that we are in the read as follows: ‘1. For the kingdom of heaven is like wicked, Thou shalt surely die; and if thou giveth him last days? For in Matthew 24, verse 12, the beloved unto a man who is a householder, which went out not warning, nor speaketh to warn the wicked from Saviour says: ‘And because the iniquity shall abound, early in the morning to hire labourers into his vine- the wicked way, to save his life; the same wicked the love of many shall wax cold. 13. But he that shall yard. 2. And when he had agreed with the labourers man shall die in his iniquity; but his blood will I endure unto the end, the same shall be saved . 14.And

Preservings No. 21, December, 2002 - 89 this gospel of the kingdom shall be preached in all the forth as a branch, and is withered; and men gather not only able to do so here at this place, rather also at world for a witness to all nations; and then shall the them, and cast them into the fire, and they are burned.’” home, during the evening or morning; indeed, at any end come.’” In Matthew 3, verse 10, Jesus says, ‘And now time, day and night, to call upon the Lord, our God.” “From this we can see that the end is before the also the axe is laid unto the root of the trees: therefore “Wherefore again direct yourselves together with door. For the gospel of the kingdom is being preached every tree which bringeth not forth good fruit is me, and pray with true and honest hearts, and in the to all the peoples and the unrighteousness is taking hewn down, and cast into the fire.’ Alas when I thus name of Jesus.” hold and the genuine love, it seems, waxes cold al- consider these things, the question often arises in me, “And now I have nothing further to bring before most everywhere. But with respect to the last phrase, whether we are wholly planted unto the good, so that the Gemeinde today, except to thank you for your `and then the end shall come’, almost no one wants to it will not be said of us, as it was said of the Gemeinde love and reverence in worship.” believe that it is that serious. But what does the be- in Laodicea in the Revelation of John, chapter 3, “And in closing I say together with Moses the loved Saviour say in Mark, chapter 12, verse 29: verse 15 and 16: ‘I know not they works, that thou man of God, ‘The Lord bless you, and keep you, and `Hear Israel; The Lord our God is one Lord: 30. And art neither cold or hot: I would that thou wert cold or may the Lord cause His countenance to shine upon thou shalt love the Lord thy God with all they heart, hot. 16. So then because thou are lukewarm, and you, and be gracious unto you. May the Lord keep and with all thy soul, and with all thy mind, and with neither cold or hot, I will spew thee out of my His countenance over you, and grant you peace. all thy strength: this is the first commandment. 21. mouth.’” May He preserve us all, from here and forever, unto And the second is likewise, namely this, Thou shalt “These harsh words, `spew out’ are a judgement, eternity.’” love thy neighbour as thyself.’” and for those to whom it applies, for them the dispen- “And go therefore in peace.” “From this commandment we can see how far sation period of grace has run out. Therefore, let us the Christendom in our current time period has sunk. convert ourselves from our unrighteousness while For where is the genuine love of fellowman? and we still live in the time of grace, and change our Ältester Gerhard Wiebe’s where is the love towards God our Shepherd? Is it ways, and provision ourselves with the oil of faith, (1827-1900) Cradle manifest in the arrogant ways and endeavours to so that when the time of tribulation shall break upon present ourselves as equal to the world of the present us, which is to come upon the entire breadth of the I am blessed to have inherited the family cradle time? For the world with its lusts will pass away; he, earth, and which has already broken out, that we in which my first months on earth were spent. however, who doeth the will of the Lord shall remain might remain steadfast, and to survive all this, and so This cradle belonged to my mother, widow Eva in eternity.” that when the great arch-shepherd shall appear, in (Peter W.) Hiebert, nee Klippenstein. It was a “Where is this love to be found in the unbelievers order to adjudge everyone according to their works, present from father’s parents, Peter T. Hiebert who do not want to know anything about God? We that we might be found as the wise virgins, in order and Gertruda Wiebe Hiebert, formerly of say and profess that we have faith, but our deeds to enter into the great glory which has been prepared Osterwick, East Reserve, Manitoba. They had testify that we are turning away from faith and are for those who rejoice at the sign of His reappear- brought the cradle along to Paraguay. falling into apostasy. We are standing in great danger, ance.” According to oral tradition, the former Ältester for we are being torn away together with the torrent “Now my beloved brothers and sisters: I have of the Bergthal Gemeinde, Gerhard Wiebe (1827- of this world, and the same is not going slowly, now shown you according to my weakness and 1900) is to have made the cradle in Russia during rather some are already zealously striving to surpass impoverishment, how the vineyard of the Lord is full their preparations for the immigration from the the torrent and still profess to be believing and God- of tares, and how there are so many unfruitful trees in Bergthal Colony to Canada in 1875. loving Christians.” it, among whom I myself am one, and now I am also My great-grandfather, Heinrich Wiebe (1859- “O, greed, the root of all evil, is the noxious weed to work on your behalf, even though I of myself am 1908), Chortitz, inherited the cradle in Manitoba. which Satan has sown between the rows of wheat; it incapable of thinking anything good and much less It was then passed on to my grandmother Gertruda grows with might, each according to its nature; and to complete the same.” Wiebe Hiebert. After their children, including my they can clearly be recognized for what they are: “I must confess with King David and say, `Be- father, my uncles and aunts, had all used it, my `boasters, proud, false accusers, disobedient to par- hold I was shapen in iniquity; and in sin did my parents inherited the cradle - my father was the ents, unthankful, unholy, obstinate, truthbreakers, mother conceive me,’ according to Psalms 51. But I oldest in the family. incontinent, fierce, despisers of those that are good, must also pray from the same Psalm when he says, I and my 10 siblings all spent the better part of traitors, heady, highminded, lovers of pleasure more `Restore unto me the joy of my salvation; and uphold our first months in this same cradle. I remember than lovers of God.’” me with thy free spirit. Cast me not away from your how I rocked many of my siblings in the cradle “During these times several have become like countenance, and do not remove your holy spirit until they fell asleep. In the process, I learned these and still profess to live for God and fellowman. from me. For I will teach the transgressors thy ways; how to sing almost all the melodies in the They profess it with their mouth but with their works and the sinners shall be converted unto thee.’” Coralbuch which had previously been unfamil- they deny Him. In this manner our works always “Therefore, take heed, young people, you who iar to me. By Isbrand Hiebert. testify as to what manner of spirit we are; for no one are still in the lust of the flesh, refrain from all mis- Text and photograph by Isbrand Hiebert, can serve two masters, says the Lord Jesus. Nor can deeds and do good, and know that God will certainly Steinbach, Manitoba, editor of Der Bote. See we serve God and Mammon. But many, I must say, disperse all evil from the judgement, if you do not Der Bote, Feb. 21, 2001, page 40, for German do not wish to break from the world, for it is so convert yourselves and renounce the lustful desires article. attractive and fine to behold, so that one cannot with- of your flesh. And I also call unto those of you who stand the lusts, and totally and completely forget that have already advanced ahead in years, according to 2 the commandment says, `do not be deceived’.” Timothy 2, verse 19: `Let everyone that nameth the “Was it not this lust which deceived Eva to take name of Christ depart from iniquity.’” from the tree of knowledge of good and evil and to “Now I wish to conclude my humble introduc- eat, which God had forbidden, and said, you shall tory sermon with the plea that you might not praise not take from it. And everyone is probably well aware the day before the evening. May our beloved God what the breaking of this one law brought as its wake bless this insignificant presentation, that it might serve and what consequences it left behind. And so, many unto His honour and extend unto all our salvation. live fully in sin, and yet, are planted as branches in the Grant this in grace, You triune, holy God--Father, vineyard of our great God.” Son, and Holy Spirit, highly praised unto all eternity. Cradle built by Ältester Gerhard Wiebe (1827- “What does our beloved Saviour say in John Amen.” 1900), in 1874, just prior to moving to 15:2, `Every branch in me that beareth not fruit he “In the name of Jesus Amen.” Canada. Photo - Isbrand Hiebert. A photo of taketh away: and every branch that beareth fruit, he “And in everything else which one or another Ältester Wiebe’s kjist was published in purgeth it, that it may bring forth more fruit.’ And in might have on their heart, wherefore he might deem Preservings, No. 20, page 116. verse 6 He says, `If a man abide not in me, he is cast it necessary to call out unto the Lord his God; he is

90 - Preservings No. 21, December, 2002 Midwife Margaretha Loewen Toews (1856-1948) Remembrances of Pioneer Midwife Margaretha Loewen Toews (1856-1948), Mrs. Jakob B. “Busch” Toews,” by granddaughter Lottie Toews Penner Wiebe, Box 623, Linden, Alberta, T0M 1J0. Written 2000.

Background. their hearts desire to serve the Lord faithfully as soup, or summer borscht made with sorrel weed, My paternal grandmother, Margaretha Loewen long as they lived, to the best of their ability and onions and potatoes. Cottage cheese verenika with (later Mrs. Jacob B. Toews), was born August 19, that others might share in the joy of Christian liv- gravy or white sauce and mousse made with dried 1856 in the village of Lindenau in Molotschna, ing. fruit were traditional Mennonite meals. South Russia. Her parents were David and Anna They raised small fruit like gooseberries, cur- (Reimer) Loewen, both born in Russia. Margaretha Pioneer Life. rants, raspberries and rhubarb in their garden. was the oldest of a family of eight that grew to The first 14 years of their marriage our grand- Saskatoons, pin cherries, wild plums and high adulthood; four boys and four girls. parents lived in a small house on the yard of her bush cranberries grew wild on their farm. Some Her father, David Loewen, was one of the parents at Hochstadt, where the first seven of their of the fruit was dried for winter use. When dried organizers of the first group to emigrate from Rus- children were born. For 12 of these years, during prunes, raisins or apricots were available it was a sia to Canada, in 1874. He stayed on in their home- the winter, Grandpa Jacob taught school at one special luxury. Apples from Ontario were brought land to help settle the affairs and assist the ones end of their home. in by rail to Winnipeg or Otterbourne. that needed help, before he and his family left In the spring of 1887 their daughter Margaret Grandma’s zwieback, double-buns (buns with Russia in 1875. took sick and much to their sorrow died when she a smaller bun on top), were always especially good. They settled on the east side of the Red River was just seven years old. She had been a very Zwieback were always baked for special occa- in Hochstadt, between Grunthal and Kleefeld (see bright and helpful little girl and was very sadly sions like weddings, funerals, Sunday lunch, or Pres., No. 18, page 36/Pres., No. 16, page 106 missed, especially by her mother. faspa. These were served with coffee and sugar for biography and photograph of the family and Grandpa Jacob B. Toews had a homestead at cubes. Grandma loved coffee but it had to be made farmyard). He had been an affluent farmer in Rus- Blumenort near the Twin Creek school. In 1887 with either snow or rain water if possible. sia and continued so when he came to Canada. he sold this and bought three quarters of land from Sugar was scarce and expensive and sold in The log house he built in those early years was Minister Abraham Isaac at Schönau, one mile west small cubes or cones that had to be scraped off later modernized and is still being used as a dwell- and a quarter mile south of what is now Kleefeld. This was available when there was money to buy ing place for a family living on that farm. Grandma Here he built a two-story log house. The trees it. Margaret’s father, David died in 1915, at Hillsboro, were taken off his own land. Logs were taken to Kansas, in the home of his daughter Helen and the sawmill owned by father-in-law David Midwifery, 1893. John Nikkels. He was buried in the Alexanderfeld Loewen. The logs were levelled on two sides. In 1893, Grandma Margaret had a conviction cemetery. Grandma Margaret’s mother, Anna, died Spikes made from the tamarack in their swamp to serve as a mid-wife. She and several other in 1901, near Houston Texas, at the home of her were used to pin the logs together (This house women; her sister-in-law Mrs. Peter B. Toews, a son Henry and is buried in the Fairbanks cemetery was still used in 1950.) They moved into the par- neighbour Mrs. Jacob Toews (and others) invited nearby. tially finished house before the winter of 1890-91. a doctor, Mrs. Neufeld from Mountain Lake, Min- Grandma grew to womanhood in Russia. She Their third daughter Agnes was born here. nesota to come and conduct a course for them (see was 19 years of age when she came to Canada. Our grandparents experienced true pioneer Pres., No. 18, page 19). Grandma conscientiously She was a bright, blue-eyed, cheerful little lady of life. Their land was all covered with bush and gave herself to this calling to the best of her knowl- about five foot, two inches tall and nimble on her they acquired the name of Bush Thews. Grandpa, edge and ability, with God’s help, as long as she feet. She had a loving, friendly and hospitable with the help of his sons, worked hard to prove was physically able; in the Grünfeld (Kleefeld), disposition. up his farm. Grandma tended to the care of the Manitoba area till 1910 and in the Swalwell, Alberta family and household. She always had a good area, till approximately 1922. Marriage and Conversion. garden and beautiful flowers. Money was scarce Around 1900 Mrs. Reichal, a trained mid- She was married to our Grandfather, Jacob and they depended on the farm produce to feed wife from Hungary, immigrated to Steinbach, (Barkman) Toews the next year, on January 25, the family. Clothes were mostly hand sewn. Manitoba. She became a close friend of 1876. The wedding took place in the home of her Grandma often had hired help. An orphaned Grandma’s. She introduced and taught many parents the David Loewens and the marriage was niece, Aganeta Penner, made her home at their treatments in caring for the sick. Some of these performed by Bishop Peter Toews. Close friends place some years. home remedies are still good today. Herb medi- and relatives were invited to attend. (She related to The main trail between Steinbach and the rail- cations were common, eg, Chamomile the weed her grandchildren that after the wedding and the way at Otterbourne crossed over their land. Trans- or flower grown wild on our Canadian prairies, guests had left, she changed into everyday clothes portation was by horse and wagon and buggy. was used as a tea; Ergot, the black fungus growth and went out to milk her cow.) (Maybe some by oxen.) It was common for people found on seed heads of the rye, was used as They were members of the Kleine Gemeinde to make this a stopping place to feed their horses medicine for haemorrhage. I remember picking it church. Following the principles of that church and they would often be invited to share at their from the rye bin which Grandma used for medi- they memorized the catechism before baptism. In table. cine. There were no doctors in the near vicinity 1881 when Minister John Holdeman came to and Grandma would have on hand, a supply of Manitoba for revival meetings, our grandparents Homemaking. special medicines used in those days. attended. He preached of salvation through a new There was no refrigeration, canning or pre- When someone would come to get Grandma birth experience, of repentance and confession of serving in those early years. Cold fresh water from she packed up her baby and went. In winter it was sins and forgiveness by faith in the atoning blood the artesian well served as a cooler. told she would wrap her baby in a large square of Jesus. Grandpa Jacob had an experience in his Meals were simple. When gardens were good, feather pillow to keep it snug and warm, then youth in Russia. potatoes were a staple food, either fried or cooked. carry it under her coat for protection from bitter During these meetings Grandma Margaret also Bread, buns or schneki were always on the table. cold, when driving with horses on an open sleigh. had a conversion experience. They often testified Milk and products like cottage cheese, butter, etc. Many times Grandma was called away leaving of the sweet peace and great joy they experienced. were available year round. Sauerkraut and pickles the family to fend for themselves. Grandpa, as his Upon the confession of their experiences and of were eaten in winter, otherwise vegetables and children recalled, would make meals when the their faith, they became members of the Church of eggs were enjoyed only in summer. Soups were girls were too young. God in Christ, Mennonite through baptism. It was very common, such as cabbage borscht, greenbean Quite simply, my father related, Grandpa

Preservings No. 21, December, 2002 - 91 would make a stiff noodle or dumpling dough, cause it was a gift from her. She was preceded in death by her husband, with eggs, flour and milk. He would cut little At Christmas they liked to have all the family Jacob B. Toews, the little seven year-old daughter chunks with scissors into boiling water and they home. Each grandchild would receive a little bag Margaret; and the second Margaret (Mrs. Jacob had their soup. In the evening the children would of treats; with peanuts, a few candies, an orange or R. Loewen). sit on the fence and drink fresh milk. They al- apple. Sometimes there would be a gift: often this When Grandma passed away the living de- ways had homemade bread and buns, butter and was a handkerchief (the young children’s with a scendants she left were: 11 children; 77 grandchil- cream. nursery rhyme picture on it), older ones might dren and 138 great-grandchildren. One French neighbour, Mr. Mesekot, said receive a pretty plate. Her funeral was in the Church of God in Christ, Grandma was better than a doctor, “I had to chore In the later years Grandpa and Grandma had a Mennonite near Linden, Alberta and burial in the after fetching her. When I came in a few hours little house built for themselves in the garden. They nearby cemetery. later, the baby had arrived and was snuggled be- had happy times going visiting in their Ford and side it’s mother. Everything was cleaned up and entertaining visitors in their home. Grandma would Acknowledgement: she was busy in the kitchen getting some food always be ready to make a pot of coffee to serve These reminiscences about Margaretha ready her patient and for my supper.” She likely with zwieback, sugar cubes and maybe some cook- Loewen Toews are reprinted with permission from would be taken home for the night but was sure to ies. Besides that Grandpa would read and Grandma Lottie Wiebe, Life Story of Henry L. and Katie check a day or two later to see that everything was would knit. She always had lovely flowers. Unruh Toews (Box 623, Linden, Alberta, 2001), in order. When going to a very poor home she When Grandpa died in May 1938, Grandma pages 147-153. would often take some necessities she found lack- was very lonely. They spent 62 years together. ing instead of charging a fee. Before Grandpa died at 83 years, he consoled Grandma that she should not grieve for him too Hein. Reimer 1737-72. Recently I was working through a list of Swalwell, 1910. much because she would soon follow. During the Mennonite burial entries in the Catholic church In 1910 they sold their farm at Kleefeld, next year she would always talk of when she would records of Tiegenhagen in West Prussia. I came Manitoba and moved to Swalwell, Alberta to live die. A year later she did become sick but she got across what I am sure is the burial record of in the vicinity of their married children. well Then she did not talk about dying anymore Heinrich Reimer, father of Klaas Reimer She continued her mid-wifery work until she but decided; since I did not die, I’m going to live (1770-1837). The entry in Latin: “De 9 was 65 and had lived in Alberta ten years or more. for my children and grandchildren. Septembris sepultus est Henricus Reimer 35 The local doctor at Swalwell, Dr. Elliott, said she annor: mennonista de Petershagen” (1772). My had not spoken much English but they had always Widowhood. rough translation is:” Heinrich Reimer 35 year- understood each other and Grandma had been a Grandma stayed on living in her little house old Mennonite of Petershagen was buried on dependable and efficient person for some time. She usually had some of her grand- September 9 (1772).” This date fits between Grandma never learned to speak English well. children stay for night, sometimes young married the birth of Klaas Reimer (Oct. 14, 1770) and Her family language was Plaut-Dietsch. She couples living in. Grandma loved to give; her the time when his wife, widow Heinrich learned some Russian in Russia and picked up daughters thought it was useless to give her gifts Reimer is listed in the West Prussian Land some French from their neighbours in Manitoba. because she usually saved them to give away. Even- Census (winter of 1772/1773). His age puts Being very hospitable, at one occasion in tually Grandma moved in with her daughter Susie his birth at around 1737....I will eventually Alberta, some neighbours came on the yard and and Henry L. Reimer in their old farmhouse. She post these Mennonite burial records (1770- she went out to the wagon to greet the lady and was able to go up the stairs to her bedroom (except 1782) on the Manitoba Mennonite Historical invite her into the living room. Grandma chatted when sick) till the day she died. Society website. They continue the 1757-1770 cheerfully but the lady was quiet. One of her daugh- In 1940 some of her children took a trip to records I posted some time ago. ters finally caught her eye and motioned to her, Manitoba by car. She, at 85 years of age, had a Research Memo by Glenn Penner, 306-27 informing her the lady was not understanding be- keen interest to go back to Manitoba for a visit Cardigan St., Guelph, Ont., N1H 7V6. e-mail cause Grandma was mixing Russian and French once more to see old friends. Her family, how- “[email protected]” with her English. After that Grandma gave up ever, thought her to be too old and frail to take a trying to speak English. long rough car ride because, “What if she would Editor’s Comments: In 1920, their daughter, the second Margaret, suddenly take sick and die?” Each tantalizing tidbit of information adds Mrs. Jacob R. Loewen, developed a TB lung com- To this she remar ked that would be okay if I important new dimensions to understanding plication after the flu epidemic of 1918 to 1919. die, “you could just send me home to bury me Klaas Reimer (1770-1837), Petershagen, Grandma had her friend Mrs. Reichal come from beside Grandpa.” Molotschna, reformer and founder of the Kleine Manitoba to care for Margaret. She was cared for Son Henry, however, took her along to Grande Gemeinde in 1812. at Grandparents and because she could breath easier Prairie in June 1941. After the rough ride home Preservings, No. 13, page 58, reported the in fresh air, she slept in a tent in their garden under others wearily stepped out of the car stretching conclusion of genealogist Henry Schapansky, the trees. Margaret died at age 32 leaving five themselves. She stepped out nimbly remarking that Klaas Reimer’s mother, Aganetha Epp (b. 1745) had married for the second time to young daughters and her husband. that she did not feel stiff, she had always known Abraham Janzen (1747-1822), the most promi- Grandma was a very loving person. Hugs were travelling was healthy. nent settler in Petershagen in 1805. The not as common as now but a handshake and a kiss Grandma had a bout of pneumonia in 1946 but Grandma III program has the information that could be expected. Grandpa and Grandma were recovered physically, though mentally it left her to Aganetha Epp was the sister to Peter Epp popular in the neighbourhood for being “grand- be forgetful and confused. (1725-89), renown Ältester of the Danzig Flem- parents” to more than just their own grandchil- On February 14, 1948 while living in with her ish Gemeinde and major promoter of the emi- dren. They took a special interest in many others daughter Susie, at about 2:40 a.m., she called out gration to Russia. This means that Klaas Reimer too. loudly awakening everyone. She felt cold and com- was married for the first time to his cousin, plained of difficulty in breathing. She was asked if Maria Epp (1760-1806), a rare but not un- Retirement. she felt ready to die? heard of marriage among the Flemish Menno- Grandma wore long full skirts. She always She answered, “Yes, there is nothing in my nites (see Pioneers and Pilgrims, page 304). It wore an apron. For Sunday or visiting her apron way.” probably also explains the relative silence in was of the same material as her dress Her dress A little more conversation followed but within the Kleine Gemeinde literary corpus regarding always had big pockets where she carried sugar 45 minutes her spirit had departed from her body the ancestry of Klaas Reimer as later descen- cubes for the children. (Sugar cubes at one time and as the family firmly believes, to a blessed end. dants were probably made to feel somewhat were a luxury.) Even if you might not particularly She reached the age of about 91 and one-half years. negative about such intermarriage. enjoy eating sugar cubes you would accept it be- She lived for 10 years after Grandpa died.

92 - Preservings No. 21, December, 2002 My Little Grandmother. Memories of My Little Grandmother, by Olive Toews Baerg, Linden, Alberta. T0M 1J0. I called Grandmother, came the milk and cream. Some of Margaretha (Loewen) Toews, my the cream was left to sour, then Little Grama, because she was a Grandpa or Uncle Henry would small woman. She was born in plunge it in a crock-type churn till it Russia and had a very friendly dis- was butter. position, blue eyes and blonde hair. As I grew older I didn’t have (I only knew them to be grey.) She many Grandma holidays. For usually wore her black Christmases we’d go in a bobsled headcovering with a fringe, a long or cutter to Grandparents where all dress with a full skirt, a long waist the uncles, aunts and cousins would apron and black, high-ankle tie- enjoy the hot dinner. Sauerkraut shoes. soup, roast beef or ham, fried pota- Whenever company came her toes, pluma mousse, buns, cakes and habit was to first put on a clean cookies seemed like an excellent apron and heat the water for coffee meal after the 8-10 mile drive in cold to serve with zwieback and sugar weather. cubes. Grandma had a water tank Grandpa held a good supply of in the entry room where fur robes, “Bliss Native Cure-all Herbs” in blankets and overshoes were kept. tablet form. They came in a small This tank held the snow or rain box, like matches, and each family water to make coffee - this was a Henry L. Toews (1884-1983), born in Hochstadt, East Reserve, Manitoba, and bought them for all their needs. They must as it held no rust or harmful far mer in Linden, Alberta. Son of Jacob B. Toews. Photo from Life Stories, page also furnished us with the “Green minerals. 71. Katie Unr uh Toews, wif e of Henry L. Toews. Photo from Life Stories, page 71. Drops” excellent for stomach ail- My first memory of Grandma ments. was the time she was at our place when my pantry. She kneaded buns there and I still know In her later years, Grandma sewed some younger brother Lewis was born. Grandma the wonderful smell of Grandma’s pantry. Be- beautiful baby quilts. I was privileged to re- showed the little baby to me. She was a mid- hind the pantry was a small cool-room. ceive one and enjoyed using it for my younger wife at this time but retired shortly after. A different door led from the kitchen to the babies. As a small girl I had holidays at Grandpa open shelter where the buggy was parked and Grandma taught me many things. After she and Grandma’s for a week at a time. Because was gone I often thought of her and appreci- transportation was not so easy in those days, ated the lasting influence her life had on me. this seemed reasonable. I have many happy memories of times I spent there. Acknowledgement: Grandparents lived in a big two-story house These reminiscences about Margaretha which had a long stairway with a banister. We Loewen Toews are reprinted with permission children thought this was a good place to slide! from Lottie Wiebe, Life Stories of Henry L. Grandparents slept upstairs. and Katie Unruh Toews (Box 623, Linden, When I visited, Grandma made up a bed Alberta, 2001), pages 154-155. for me on their long chest they brought from Russia. They had a little convenient closet up- Further Reading. stairs with a Cash and Carry toilet inside. For Family Committee, Jakob B. Toews Family bathing they used the round, galvanized wash Jakob B. Toews home at Swalwell (Stern) Alberta. Register 1855-1938 (Linden, Alberta, 1982), tub in front of the black kitchen stove. Photo from Life Stories, page 78. 127 pages. This family book has an excellent In those days Uncle Henry and Aunt Susie biography of Jakob B. “Busch” Toews and Reimer (their youngest daughter) lived with another door lead out to the garden. There un- Margaretha Loewen Toews, pages 2-18, based Grandparents and they with their little children der the beautiful shade trees was a red lawn- on his own journals. occupied the downstairs bedroom. They had a swing that continually creaked and sang “eee- large summer kitchen on the north-west cor- awh, eee-awh” as it moved. The red barn shel- ner of the house and the door with a hook on it tered several milk cows. The milk was put Harlem Mission. led a step lower into Grandma’s huge walk-in through a separator and out the two spouts A New York Times article Oct. 10 featured Fred and Agnes Schrock, a conservative Mennonite couple doing mission work in Harlem. The Schrocks, who came to New York City from Tennessee, belong to the Church of God in Christ, Mennonite some- times known as the Holdeman Church, which has about [12,700 members in the U.S. and 4,300 in Canada and 1300 elsewhere]. “We just try to make friends,” Fred Schrock said. “All our mission’s effort is to help people be saved, people living a life of sin to have a Original farm home of Jakob B. “Busch” Toews established 1890 at Grünfeld (Kleefeld), Manitoba, better life.” also referred in the early years as Schönau where Rev. Abraham Isaac had homesteaded (Pres., No. 12, From Mennonite Weekly News, Oct. 28/02, pages 69-73). Photo from Life Stories, page 78. page 2.

Preservings No. 21, December, 2002 - 93 The Lonely Ohm - Myth and Reality “The Lonely Ohm - Myth and Reality: The Pastoral Vision and Challenges of the Conservative Mennonite Ministerial/ Lehrdienst,” compiled by Delbert Plett, Steinbach, Manitoba.

The Evil Ohm? were able to keep the people in their control,” Over the centuries the enemies of the tradi- Historiography. (page 104). The organization of the land pur- tionalist (Kirchliche) and conservative Menno- As expected the myth of the “evil Ohm” finds chases in Mexico under colony deeds is attrib- nites have gone to great lengths to depict their pride of place in the historical works of those uted to “the desire of the church leadership...to leaders as evil, power hungry tyrants. Such bi- “Mennonites” promoting mass conversion to take back the total control,” (page 108). A similar ased descriptions have their roots in the Refor- alien religious cultures. In his 1910 Mennonite interpretation was suggested by Dr. Sawatzky in mation polemics of Martin Luther and other Brotherhood in Russia, P. M. Friesen described a letter to Preservings, No. 16, pages 54-55. Evangelicals as well as the Inquisitors who de- the religious training of the ministers in Prussia The foregoing represent instances of nega- scribed Anabaptist-Mennonite leaders in the most “...as little enough and inadequate for his high tive and pejorative stereotyping of the conserva- cruel and despicable terms. During this era the calling. Indeed, in later years he was too often a tive and orthodox Ohms. P. M. Friesen’s work is vilification of the Ohms was supported by the blind leader of the blind, void of any apparent an example of history written out of a desire to full weight of Imperial law enforced by torture education or theological knowledge as well as embrace and elevate alien religious teachings, chambers and martyr fires. From such noble soil any spiritual life emanating from God. That which while the writing of H. L. Sawatzky represents - sanctified by the blood of the Reformation mar- came to Russia was the product of Prussian history designed to fit a nationalistic, academic tyrs - has arisen the myth of “the evil Ohm”. Mennonitism....The worst exceptions were drawn historiography and its narrow Anglo-conformist In an essay, “The Old Colony Pioneers and from the ranks of those intellectual and spiritual agenda. the Höppner Affair,” historian Henry Schapansky incompetents among the `Ohms’ of our earlier referred to this lamentable phenomenon and its Russian Mennonite congregations who read their Literature. early historical roots: “The pioneering tradition- poorly-spelled and ill-understood sermons, bor- Novelists and other writers use the informa- alist immigrants, are viewed, by what I call the rowed and copied from others, inserting so many tion found in the historical record in good faith to Prussian and Russian school of historians (which errors in the process as to make them virtually create their fictional representations of life. Con- still unfortunately, exists), as an ignorant and re- incoherent. Because of this, and to a certain ex- sidering the state of the historiography, it is to be calcitrant lot, led like sheep, by a dictatorial tent because of their own awareness of the heavy expected that the myth of the evil Ohm would Lehrdienst. One writer, Postma, repeatedly re- responsibility which their office placed on them rear its ugly head here as well. Rudy Wiebe was fers to Dirk Phillips (as well as Leenaert Bouwens) and their own total incompetence to meet these the founder of English Mennonite literature with as dictators, or Mennonite kings. Dirk Phillips responsibilities, they often broke out in sighs his controversial Peace Shall Destroy Many, pub- was of course the leader of the first immigrants and outright weeping...,” (pages 54/57). lished in 1962. In the novel, Bishop Block is to West Prussia and Ältester of the Flemish P. M. Friesen had the following to say about depicted as a cold self-serving leader, who used Gemeinde. Likewise Fürstenlander Ältester Ohms such as the Bergthaler Ältester Gerhard the authority of the office to manipulate his flock. Johann Wiebe and Bergthal Ältester Gerhard Wiebe (1827-1900): “Their entire exertion (more The novel can be understood by insiders as Wiebe have been portrayed as dictatorial. In our or less even unto today), is to hold firmly unto all depicting a Bishop from the Friesian Mennonite time, leaders of the first immigrations to Mexico things old in regards to church matters and to tradition, a religious culture in which the Bishop and Paraguay have often been portrayed as keep away the new, by the obstinate, harsh old or Ältester acted arbitrarily and largely indepen- power-hungry Ohms, wanting to maintain and methods, and to plant piety and `separation from dent of the brotherhood. According to historian extend their personal position or influence,” the world’ by means of a severe church disci- Henry Sc hapansky, Friesian religious culture was Preservings, No. 20, page 20. pline,” (Part II, page 72). Of Gerhard Wiebe’s incorporated to some degree, or at least reso- Historian David Quiring has referred to the book History and Emigration, Friesen writes, nated in some ways, with that of the critics of the Mennonite Ohms in Mexico and “Characteristic is the great fearfulness of the au- Brüdergemeinde community represented in the Bolivia: “Some observers, unsympathetic to the thor regarding anything new, and especially re- novel (Henry Schapansky, in Preservings, No. goals of the leaders, have seen this dedication to garding any educational improvements,” (Part II, 19, page 125). But that having been said, it is tradition as a desire to keep the people ignorant page 93). Of the Reinländer (Old Colonier) un- clear that the novel was widely interpreted as and under control, and have described the lead- der Ältester Johann Wiebe (1837-1905), P. M. speaking for Russian Mennonite culture in gen- ers as arrogant,” Quiring, “Mennonite Old Colony Friesen states “that in the person of this their eral and of the office of the Ältester, in particular. Life Under Seige in Mexico,” Masters Thesis, Ältester, they were if possible even stricter,” (Part In fairness to Rudy Wiebe, it is evident that his University of Sask., 1997, page 31. Abe II, page 72). own understanding of the Russian Mennonite Warkentin, past editor of the Mennonitische Post A more recent example of negative imaging experience has undergone an immense evolu- and former director of MCC Canada’s Kanadier of the Ohms is found in H. Leonard Sawatzky, tion, as manifested in his most recent work, Concerns Committee, for example, “has described author of They Sought a Country Mennonite Sweeter than all the World. The novel goes far the Old Colony experience in Latin America as Colonization in Mexico (Berkeley, 1971), 387, a beyond anything previously published in terms the worst tragedy in Mennonite history, as a history of the Mexican Mennonites. In an inter- of its balanced understanding and holistic por- manmade disaster made from within the group, view with Dr. Victor Peters, and published in trayal of the life and culture of the Russian Men- and has blamed the Bishops, whom he has de- Plautdietsche Jeschichten (Marburg, 1990), Dr. nonites and, indeed, Flemish Mennonite religious scribed as tyrants who rule unchallenged with an Sawatzky suggested the migration of 1922 was culture going back to the Reformation. iron fist....,” Quiring, page 91. inspired by “...the Ältester and the ministers and The negative portrayal of the Ältester or Ohm This essay will explore the topic of the lonely only ostensibly over the school issue,” (page 103). in Mennonite literature was given an immense Ohm - myth and reality - in four parts: first, the The entire emigration is explained as “....the boost by Patrick Friesen in his poetic drama, The historical and cultural origins of the myth of the Ältester and the Prediger believed they would Shunning, published in 1980. Again the Ältester evil Ohm; second, the scriptural and theological lose their influence,” (page 104). When the gov- is a monster who drives his parishioner to sui- VISION for servant-leadership among tradition- ernment implemented its campaign of fining and cide for the simple reason that he holds some alist and conservative Mennonites, third, a de- imprisonments, the people gave in “...but then apostate views. “The Shunning” seems to be ar- scription of the alternate narrative of the “lonely the Ältester stepped in with the ban; in such mat- ticulated by the extreme legalism and Ohm”; and four, a collection of testimonies of ters they were stone cold--the Ältester had no catagoricalism of Protestant Fundamentalism the lonely Ohms, particularly in Mexico. compassion. And this worked and thereby they which had overtaken the Kleine Gemeinde church

94 - Preservings No. 21, December, 2002 in which Friesen grew up in the 1960s. Regretta- engaged in the same sinister mission of eradicat- factually truthful, and yet, extremely harsh, one- bly, he incorrectly attributes these negative expe- ing and destroying genuine Christian churches, dimensional portrayal. Any community in the riences with Evangelical Fundamentalism to the communities and families as part of their plans world would look cubic, stilted and sallow when traditional Mennonite community. Within the for global hegemony? Not only do these tactics described in such brutal and savage terms. wider secular society the portrayal was regarded interfere with the biblical functioning of conser- The popularity of such articles as well as the as normative for all Amish, Old Order and Con- vative Mennonite communities, they also lay the drama, “The Shunning”, referred to above, is servative Mennonites. groundwork for active fund raising in Canada, explained because this is what critics and mem- Since much of Mennonite historiography in creating the bizarre scenario that Mennonites bers of the wider North American public want to the past was predicated upon such ideas - often themselves are being duped into funding preda- hear about Mennonites, especially the conserva- failing completely to understand the complex tors to convert their brethren and sisters away tive variety. As David Weaver-Zercher has pointed socio-religious issues involved - it is natural that from Christo-centric faith to the shallow and su- out in his book, The Amish in American Imagi- such themes and views have been given wide perficial “pop” religious culture of the day. What nation, the Amish (conservative Mennonites) are credence and respectability in Russian Menno- an abomination! seen in American “pop” culture as a saving rem- nite literature. In recent decades, considerable While the vision of conservative Mennonite nant, as representing a simple and pious commu- progress has been made in achieving greater bal- communities and their leaders has been relatively nity way of life. He points out that if this way of ance in the historiography and in providing a clear and transparent this has not necessarily been life is really attainable it would be an “irrefutable more just and fair voice to traditionalist and con- so in the case of predator religious organizations call to change.” Hence moderns desperately need servative Mennonites. It is only recently with the although the destruction and eradication of the to know that the ideal is not really attainable. For publication of works by Armin Wiebe, Al Gemeinden in some general way is held forth as this reason there needs to be evidence that the Reimer, John Janzen Koolstra, Sandra Birdsell, the desirable longterm endgame. In some cases saving remnant is really a fallen people. This and, of course, Sweeter than al the World, al- the avowed concern is that their victims have not need to desecrate the Amish is answered by the ready referred to, and others, that a more mature converted themselves according to the tradition- game of “lets compare my highest ideals with and holistic creative literature has emerged. alist and legalistic “dramatic experience” require- your worst examples,” (Steven M. Nolt, book ments of Evangelical Fundamentalism. In other review, in Pres., No. 20, page 133). G.M.U. situations their mission appears to be predicated As Dr. Nolt has pointed out, such views may Similar strategies and dynamics are promi- upon modernization and assimilationist themes - even be cloaked in the language of pastoral con- nent in the activities of predator religious cul- and requiring a total makeover into North Ameri- cern for the conservative Mennonites. The game tures. An example is found in an article by can Evangelical-style Christians (what a pity!). is played by using pieces of history, poetry, nov- Jeanette Windle, “New life for an `Old World’”, The only principle that the predators do agree on els and drama as described above - in addition to published in The Gospel Message, 1998, Issue is the obsession to increase their own numbers whatever other bits of dirt happens to be avail- 4, pages 2-5. The Gospel Message is a publica- and to “enlarge the borders” of their enterprises. able - to create the image of the fallen remnant. tion of the Gospel Missionary Union, Winnipeg, The myth of the evil Ohm is one of the most a Evangelical Fundamentalist mission society. Secular Media. potent images in the repertoire of the fallen rem- The article opens with an account of a young Old The misrepresentations of the Ohms in some nant, as it affirms the ultimate ideal of individual- Colony lad in Bolivia being spanked for his trans- of the history books, literature, and in the polem- ism in American culture. gression of having fallen for the lies of foreign ics of alien proselytizers, sooner or later find their Dr. David Quiring has commented that “The proselytizers who had brainwashed him, evidently way into the secular media, always driven by the news about the Mexican colonies has been over- convincing him that his parents, elders, church need for negative reporting. The textbook case whelmingly negative for decades. One reason is and community were evil and unchristian. The was the 1992 Fifth Estate program which used the that many news reports have focused on the fail- article goes on to make the sweeping and false term “The Mennonite Mob” to refer to Mexican ures and ignored the successes of the Old Colo- statement that “immorality, wife and child abuse, Mennonite drug smugglers: Quiring, pages 144- nists, presenting a biased and inaccurate picture alcoholism, drug addiction, and other social prob- 145. Instead of recognizing that the drug problem of colony life in Mexico. Few communities, in- lems were rampant in the colonies,” (Note One). was no worse among the Mexican community cluding those of Mennonites in Canada, could Jeanette Windle cranks the myth of the evil than elsewhere in the world, Canadian Menno- withstand critical scrutiny without some nega- Ohm to new heights with the following perverted nites were stampeded into stereotyping their broth- tive reports,” Quiring, page 135. characterization: “Colony leaders ruled with an ers and sisters in Christ in Mexico. They them- Positive stories such as the many Mennonite iron hand. Their biggest weapon was excommu- selves undoubtedly contributed to the position communities in Latin America that have pros- nication. If one’s salvation was never certain, the portrayed by the Fifth Estate because of the pro- pered, the thousands of wholesome, fully func- opposite did not hold true. Old Colony Menno- nounced biases and judgements already referred tional families living contentedly in the colonies, nites taught that colony leaders literally held the to. It seems that Canadian Mennonites have some- the thousands of Mexican returnees in Canada keys of heaven and could lock dissenters out times joined chorus with media reports such as the who have become become good citizens and very through excommunication. For any rumbles of “Fifth Estate” piece, as a means of avoiding self- successful in a short time, or even the recent visit rebellion, there were the `enforcers’...The most perceived embarrassment by being associated with of President Fox to the La Honda Colony in common method was to tie offenders over a bar- their Kanadier immigrant coreligionists Mexico, are never mentioned in the Mennonite rel and beat them into submission.” Not to be Numerous instances of the negative imaging media (presumably no Mennonites were smok- outdone, Windle concludes the denigration of of the Mennonite “Ohms” echoing in popular ing dope during the Presidential visit), and hence her victim community with a reference to the culture through the secular media could be cited. do not register on the radar of secular media. “[whitehaired] towheads that dotted the nearby A recent example is an article published in the The issue is an example of how history and Indian villages,” (page 2). Stern magazine in Germany by Christine news massaged and propagated among Menno- With this article, Jeanette Windle and the Kruttschnitt (Note Two) using photos and some nites by those who often have a very specific Gospel Missionary Union have created a horri- information from the book, The Mennonites, by agenda, seeps into the popular consciousness bly twisted and grossly perverse picture of Old Larry Towell (Pres., No. 18, pages 144-5) as through the secular media. This, in turn, creates a Colony life and faith and the role of the Ohms well as quotes from several MCC workers. The hostile environment for conservative Mennonites within that society. Even if it were remotely close article deals with the return of the “Kanadier” to within the public sphere. The result, sadly, is that to being true in an isolated instance, the article Canada, Ontario, describing their lives in stark when they deal with officialdom - social work- slanders and libels an entire community of over and surrealistic prose. As tragic as the impover- ers, police, children’s aid societies, etc., the preju- 100,000 believers - presumably this being the ished lives of some returnees may be, a rather dices against them have already been implanted intent. Should one now likewise conclude that all pathetic picture is created with the old shell-game long before they even come to deal with what- Evangelical Fundamentalist mission societies are - by using only negative examples to create a ever issues or problems are at hand.

Preservings No. 21, December, 2002 - 95 The Vision. (1536-65), wrote that “God is almighty, but he tural basis is discussed by venerable expositors The role and function of the Ohms cannot be made the decision to build his church on earth of the faith such as Dirk Philips and Menno adequately understood without some consider- with sinful and fallen human beings.” Tradition- Simons. Both Philips and Simons were utterly ation of the vision which has inspired genera- alist and conservative Mennonites are not perfect opposed to a paid ministry for they saw the Gos- tions of believers to maintain and preserve the and should be not be singled out and denigrated pel of the Lord as a precious gift of God, to be Christo-centric faith of their forefathers. At the because they do not always live up to their own preached out of love and not to be dispensed for heart of the traditionalist (Kirchliche) and con- teachings. Error and shortcomings are found in money by mere hirelings (M. Simons, Complete servative Mennonite tradition was a Christian all Christian communities including Evangelicals. Wor ks, page 443). culture premised on the restoration of the Apos- The recent Brama study concluded there were no The highest office in the Gemeinde is that of tolic church as prescribed and mandated by Scrip- apparent differences between Evangelicals and the Ältester (Bishop), meaning overseer, or su- ture. Discipleship, community and an ethic of the general North American population in 70 ar- pervisor. It is a scriptural word used in a definite love were understood to be the foundations of eas of moral and social behaviour (see sense. Jesus himself commissioned the Gemeinde the Gemeinden instituted by Jesus Christ and Preservings, No. 17, page 78) - not a great record, with the awesome responsibility “to feed the called forth by His apostles. Historically such I would suggest, for a religious culture often church of the Lord, which he purchased with his Gemeinden have successfully functioned both making the rather optimistic claim for itself of own blood,” Acts 20:28. Mennonites generally under the paradigm of physical separation mod- being the sole repository of all Christian truth. understood the evangelical model to be that the elled on the late-medieval monastic tradition as Credit must also be given where credit is due. Ältester was elected by the democratic vote of well in the context of volitional communities David Quiring has written that “The Old Colony the brotherhood. He was led by the spirit of God within the wider secular society. groups have been motivated largely by their de- and was directly responsible to the brotherhood The vision of the conservative Mennonite lead- sire to preserve their religion and culture, and not for his leadership. A conscientious leader was ers who immigrated to Manitoba in the 1870s primarily by money or material goods, as many secure and could lead and institute changes and was nothing less than an attempt to create a life of their choices have carried a high economic policies even though unpopular by a church board world for their people where Christian teachings price,....In addition to establishing an effective more concerned about the bad public relations or would permeate every facet of secular as well as theocracy and a system of internal control, the the onerous financial requirements of a particular spiritual life within that experiential embryo. It Old Colonists successfully designed and estab- action. Nor need the Ältester worry that the con- was a life centered on a utopian community which lished the physical, religious and social aspects tents of his sermons would not be favourably was carefully calculated and meticulously de- of their new society,...The leadership and the received, for he was elected with a biblical man- signed to incorporate and mirror biblical values people deserve credit for seeing their vision date to lead and admonish as required, provided, and principles. Faith was “....not compartmental- through successfully, in spite of much adver- of course, he stayed within the democratic man- ized into only some aspects of life, but pervades sity,” Quiring, page 57. date of this office. Major actions and disciplinary and influences all of life,....(page 11) The con- measures were enacted by the brotherhood, act- cept of a community where all aspects of life are Servant-Leadership. ing as legislative assembly and as the highest based on the Bible’s teachings, particularly on The organizational model of traditionalist and repository of power in the Church of Jesus Christ. the teachings of Christ, sets them apart, in their conservative Mennonites embraced the concept Like the judges of ancient Israel, the Ältester minds at least, from others who call themselves of “servant-leadership.” The Ältester, ministers served for life, but they were leaders and not Christians,” Quiring, page 34. and deacons were collectively referred to as the rulers. As indicated by Marsden, the ministries Arnold Synder’s description of the spiritu- “Lehrdienst” or teacher-servant ministerial com- of Protestant Fundamentalists by comparison ality of early Anabaptist communities would ap- mittee. A long and noble tradition of servant- were typically focused on the personality cult-- ply to conservative Mennonite communities as leadership, based on the teachings of scripture rule by one man or woman, so to speak--and well: “[They]....had an ascetic, monastic shape: and the precedent of the Apostolic Gemeinden, comparable to the kings which the ancient Israel- baptism as vow; discipline (the ban) as encour- has evolved within the Flemish Mennonite faith. ites demanded and eventually received from God. agement to growth and obedience; perseverance The inner functioning of the Flemish As Henry Schapansky has pointed out, the Flem- on the ascetic path; a Christo-centric piety of Gemeinde, as the representative unit of the ish or traditionalist Mennonite “groups were more following Jesus.” “Come and follow me,” was Church of God, is based on the apostolic polity democratic and community oriented...[They] the invitation of Jesus Christ to all who were and organizational model. Daniel Kauffman has placed a stronger emphasis on the Mennonite weary and heavy laden. Only through disciple- provided an exposition of the apostolic church community, the Gemeinde, and the connection ship was genuine joy “that passeth all under- model and its evangelical basis. In his Doc- between spiritual and secular life....[And] This is standing” to be found. Through such deep in- trines of the Bible, Kauffman underlines that the reason they were always the first to consider sights, Menno Simons and other radical reform- God is the author of church organization through immigration as a means of preserving the com- ers had discovered a new way to the ancient the scripture: “He (God) supplies the overseers munity and eliminating the menace of assimila- apostolic Gemeinden modelled on the teachings of the church, Ephesians 4, 11-16, gives direc- tion,” (Pres., No. 20, page 20). of Scripture. tion for its government, Matthew 18, 15-17; A similar scriptural basis existed for the of- Theirs was not only a nonresistant church but Acts 20, 28, and Christ is frequently referred to fices of minister, deacon, pastor, evangelist, mis- a Gemeindschaft in which all facets of life were as the `head’, `door’, `foundation’, etc., of the sionary, and teacher. The ministry is a divine call- grounded in the teachings of the New Testament. church. Church organization is a very promi- ing controlled by God. In a treatise “On the send- From this window they developed democratic nent feature in the work of both Christ and His ing of Preachers or Teachers”, Dirk Philips set forms (so all pervasive in their communities), disciples”. Kauffman notes that the Bible also forth the evangelical position that a calling to the empowerment of women (including equality in uses three suggestive figures or models of the ministry can be manifested in two ways: 1) Those inheritance and in the household economy), as church: 1) the Old Testament temple which pre- who are called directly by the Lord, such as the well as special care for widows, the handicapped figured the New Testament church and illus- apostles whom he commissioned “to go into all and orphans, two hundreds years before such trates its functioning, 2) the body of Christ, 3) the world.” 2) A call through the Gemeinde such concepts were popularized in the Great Euro- the bride of Christ. as the call given to Matthias who was “numbered pean Enlightenment. The “true” church was a One of the important aspects of church polity with the eleven apostles,” Acts 1: 15-26. The call suffering, persecuted community, and its mem- based on scripture are the offices of the ministry. is recognized by the conviction of the individual bers lived as lowly people, conducting themselves Kauffman refers to the report of the apostle Paul conscience and the possession of the requisite in humility and simplicity, as was manifested by that the offices ordained of God for the “work of qualifications. their life-style and apparel. the ministry” are apostles, prophets, evangelists, In the turbulent days of the Reformation and Naturally, the Mennonite story is not without pastors, and teachers. The calling, function, and its aftermath, it frequently occurred that individu- errors and misdeeds. Ältester Mathies Servas service of each of these offices and their scrip- als claimed to have been called by the Lord, but

96 - Preservings No. 21, December, 2002 who taught apostasy and heresy and sought to Mennoniten (Kirchheimbolanden, 1987), page teachers and prophets, have hoped for, and which lead astray and to deceive whomever they could. 62. they have seen from afar and of which they have It was necessary to take some measures so as to The members of the Gemeinde are loyal be- prophesied (Genesis 17:19 and 12:3; John 8:56; establish some integrity and order in the minis- cause it is their ark or refuge in the storm--the Luke 10:24; Isa. 64:13; Deut. 18; Isa. 7:13, 9:5, try. At a meeting in Wismar in 1555 it was de- body of Christ to which they cling--their com- 11:1), but foremostly by those who were filled cided that “No one should teach or preach of his mon point of entry and of experiencing Christ as with His Holy Spirit after His ascension into own will if he is not sent or ordained by the a part of His faithful bride. Dr. David Schroeder heaven, those who with their own eyes saw His congregation or the Elder,” Verheyden, has pointed out that “Because the church humble, suffering walk, as they have so richly Anabaptism in Flanders 1530-1650 (Lancaster, [Gemeinde] as a Corporate body speaks to the described it in the Holy Gospels (Acts 2:1, Matt. Pa., 1961), page 85. issues that confront people daily, there is more of 26 and 27; Phil. 2:6). Consequently your other In a small Gemeinde the moving of the spirit a reliance on the Gemeinde and a dependence on teachers, those of the present and who were in of God sometimes results in a unanimous con- the church in conservative churches...It is this times past, are therefore conformed to the life of sensus among the brotherhood. More often the [loyalty] that the more evangelical, individualis- their Lord, according to their talents, so that one moving of the spirit will manifest the divine call- tically orientated churches and persons can hardly could say about the ancient predecessors, “be ye ing through the casting of lots or by the majority understand,” Pres., No.15, pages 47-48. In this followers of me, even as I also am of Christ,” (1 vote of the members of the Gemeinde. Matthias, context, the Ohms represent the Gemeinde hav- Corinth. 11:1, Phil. 3:17). You ask: whether they for example, was chosen by lot from among two ing earned the loyalty of their parishioners through are also learned people? To this I answer, yes. ministerial candidates appointed from among the centuries of faithful and spirit-led service. But not like many, who are only educated in brethren of the Jerusalem Gemeinde. In the con- Those who are seeking to proselytize among words, for their studying is almost exclusively servative Mennonite Gemeinde the call to the conservative Mennonites, apparently see their focused on bettering their life, to make it con- ministry was understood as twofold: a call from cohesiveness and unwillingness to abandon their form to the model of Christ, and with this lan- God and a call from the Gemeinde as manifested Christo-centric faith for alien religion as evidence guage they teach the best (Rom. 8:29; 1 Tim. by the majority vote of the members assembled of manipulation by their leaders, “the evil Ohms”. 4:16, Phil. 2:7). The first evidence of their learn- in prayerful meditation and led by the Holy Spirit. In reality it is those who are targeting conserva- edness is their lowliness, for they are also humble, It was accepted as a responsibility by all the mem- tive Mennonites in Paraguay, Bolivia, Belize, so that the most insignificant Christian brother bers of the Gemeinde that any individual without Mexico, and elsewhere, who are the autocratic can address them without fear, and counsel them, regard to stature or person was subject to being ones, self-appointed demigods out to expand the which they regard as highly as if one of the most called to serve the community. borders of their own religious enterprises at any prominent has spoken unto them; likewise they From Storm and Triumph (Steinbach, 1986), costs or by any means. They are not elected by also gladly allow themselves to be taught, just as pages 62-63, with additions. the democratic vote of their victim communities, they teach another: one can also use them for all nor summoned by the invitation of anyone in manner of service which works unto the honour Further Reading: legitimate authority in these communities: in short, of God. It does not oppress them to carry many “Die Berufung Eines Predigers,” in David they have no standing nor authorization by way burdens and sorrows on account of their sheep, Harder, Schule und Gemeinschaft: Erinnerungen of scripture, nor by calling from God, and cer- and in all of which they desire no honour, rather des Dorfschullehrers David Harder von Mexiko tainly NOT from the Christian communities they give all glory unto their most imminent shep- (Gretna, 1969), pages 52-57. whose integrity they are maligning and whose herd, they endure and suffer everything through very right to existence they are challenging. their love (1 Cor. 9:2; 2 Kor. 11:25; Psalm 115:1; Democracy and Equality. 1 Cor. 13:7). They seek not their own advantage, Flemish Mennonite faith and practice is pre- Deportment. rather that which benefits their neighbour. They mised on the foundational principles of grass- The deportment of the Ältester and other Ohms are very long suffering and compassionate in roots democracy, equality, personal freedom and was based on the concept of servant-leadership punishing, and when they are addressed in evil, tolerance. As genuine Biblicists they were in- and embraced a tradition which prescribed the they answer with love. In short, their life and formed by a Christ-centred vision that reformed highest possible standards of ethical and moral deportment teaches therefore, that they relate to societal relationships and which affected the rights behaviour. Many descriptions and references are all people in sobriety, peacefulness, and in pa- of women, the plight of the poor and the hope of to be found in the Mennonite canon of devo- tience, persuading all in modesty (2 Tim. 2:25). the dispossessed two centuries before such ideas tional literature. One such account is found in the They are also well satisfied with the most insig- were popularized in the 18th century Enlighten- Dutch book Der Weg Nach Friedenstadt (Elkhart, nificant food and drink, so that no one, therefore, ment. The vote of the poorest man in the 1901), pages 38-40, by Pieter Pieters (1574- would need to fear receiving them as a guest, for Gemeinde is equal to that of his richest neighbour. 1651), Ältester of the Waterlander Gemeinde at only too gladly they consider themselves as the Their loyalty and devotion arises not from some Zaandam from 1625 until his death. The tender very least. They are no wine drinkers, who fur- mysterious power of the “evil, manipulative and gentle writing of Pieter Pieters was much nish their bodies with much ornament and con- Ohms” but because at every level and facet of loved and read among the Russian Mennonites venience, for they rather work themselves with their community--whether in the Gemeinde, and can be taken as representative of their faith their own hands, before they would lay such a cheese factory, schools, and even the village pas- and teaching. burden and expense upon their fellow brethren. ture service, they have a voice in its development Bishop Pieter Pieters writes as follows: “Pe- They also make themselves equal to the very and evolution. Because of their tradition of equal- ter the questioner has asked, whether the leaders least in their dress and apparel, not that they seek ity, grass roots participation and involvement in of the burghers of Friedenstadt are also eminent special holiness through clothing, rather that they its decisions, they have a sense of ownership in and highly learned people of highest repute?” evidence their teaching in all things with their the Gemeinde and other community institutions. “To this Jan, the sage, replies: Yes, my friend, lives (1 Cor. 4:12, 1 Tim 3:2, Tit. 1:8, Phil. 4:11, Horst Penner has described the functioning of that I also have something to say, for it is 2 Kor. 11:9, Acts 20:34, 1 Thess. 2:9, 2 Thess. of the Gemeinde as follows: “The words of the commonly said, that the subjects will be just like 3:8). Together with their master they would want `ruling’ Ältester did not issue forth as inviolate. the ruler. Now hear this: firstly, their only shep- to be the footwasher of the most insignificant He already ruled his flock with quasi-democratic herd, priest, teacher, Bishop, and head is Christ, brother, rather than that they would sit above or methods and was concerned to differentiate the whose life, teachings and holy example, is so that any man would do any honour unto them borders of a world in which - at the turn of the beloved and pleasing unto them, that they only (Joh. 13:3). They also have such a reasonable 18th century - the mantras of `liberty, equality seek to follow it, and that their thoughts at all manner in preaching that they slander no one, and fraternity,’ were also impacting upon times are directed thereby (1 Tim. 4:10; Ezek. nor scold nor disparage, rather they warn the Rosenort and Tiegenhagen [Polish-Prussia],” H. 34:13; Heb. 9 and 10; 1 Pet. 2:25). For this is the people truthfully against sin, and lay no pillows Penner, Die ost- und westpreußischen light which the patriarchs and pious people, the under their heads, nor kerchiefs under the arms,

Preservings No. 21, December, 2002 - 97 they comfort no one in their sin, nor unto their Jesus “to take up the cross and follow me.” They compassion. And thus we carried forward our destruction (Tit. 3:2, Eze. 13:18, Jer. 6:14). Nor take up their onerous responsibilities and unend- lives, from step to step, through grief, cross and do they preach unto their own gain, rather out of ing duties not as hirelings or as a burden but out sorrow.” love for the poor people (1 Pet. 5:2). Nor do they of love for their Lord and Saviour Jesus Christ. Some time later in 1907, Ohm Abraham went begrudge their fellow teachers (ministers), with David Quiring has written that “Even though through a similar struggle when he was chosen feigned speech, rather with a fatherly tempera- some spend up to 75 percent of their time on to go the Saskatchewan to lead the scattered ment they feel compassion for all people (2 Tim. church work, as with the civil positions, they sheep in the new Old Colony Reserve at Swift 2:24, 1 Thess. 2:11), and seek to win everyone receive no pay,” Quiring, page 31. Current. He described how he finally “yielded by a Christian means, in order that they might in so far that I did say that if they wanted to convert many people and bring them to the knowl- The Calling. draw lots, I would also partake, and that if it fell edge of the truth (2 Kor. 9:12, 1 Tim. 2:4), so that Conservative Mennonites had a high view of to me, I would put things aside, and together all of them, through wholesome instruction, might the ministerial offices. It was a holy calling to with Peter, I would cast all my cares onto the become citizens of Friedenstadt.” serve God and the Gemeinde as Ältester, Minis- Lord, and in all my great poverty I would face ter (Lehrer), or deacon. The acceptance of such a everything which the Lord allowed to come to The Lonely Ohm. calling meant a commitment and covenant to serve pass, and together with the faithful Abraham, I In a book review of The Mennonites by Larry and nurture the flock whatever the circumstances would go where he would send me,” (Pres., Towell, Abe Fehr, former MCC worker in and to represent the Gemeinde in danger and No. 20, page 98-99). Lethbridge, Alberta, refers to the myth of the evil poverty as well as in good times. Historian David The same topic is addressed by another well- Ohm: “The ministers are portrayed as vultures Quiring has written that “...often being elected as known Ohm, Johann P. Wall (1875-1961) (RGB just waiting for their next victim. Instead of tear- a minister is not a time of joy, but of sorrow. 17-3), Neuanlage, Saskatchewan, and later ing down the ministers, he should have elevated Being a minister means separation from the rest Durango, Mexico. In a letter to parents Peter them. It’s a lonely life being a minister in Mexico. of the community and accepting the burdens of Wall and Anna Vogt Wall, Neuhorst, Manitoba, They often lose all their friends when becoming controlling the colony and its future. Some have shortly after his election as a minister of the Hague ministers. In Canada we have agencies to deal resisted ordination, fleeing for a while `....hop- Osler Gemeinde, Ohm Johann expressed his with problems--in Mexico all the problems be- ing the church would change its mind.’ Still, anguish as he reflected on the great commission come the responsibility of the ministers. Does people dutifully serve as front line leaders in the to which he has been called, but also expresses the writer know this and does he care?” (from battle to maintain the old ways. All too often his love and commitment to his Lord and Sav- Saskatchewan Mennonite Historian, Vol. VI, No. leadership has come to mean fighting against those iour, Jesus Christ. 2, pages 18-19). tearing down the walls, rather than concentrating Neuanlage, August 21, 1900 In his comments, Abe Fehr has suggested a on meeting the other challenges of life, a situa- Beloved Parents and Siblings; more truthful and accurate characterization of the tion comparable to a country at war, which ne- It is with a heavy heart that I take the pen to conservative Mennonite minister, namely, the glects all else while it concentrates on surviving hand to write a few lines to you, even though in narrative of “the lonely Ohm”. An entirely differ- the challenges from outside,” pages 136-137. great weakness and imperfection--yet, with love ent view emerges from such a perspective. Those The autobiography of Ältester Abraham towards you. Firstly, however, as a poor sinner called as deacons or ministers, and possibly even Wiebe (1871-1925) (RGB 70-2), Swift Current, who is lacking in everything good, I wish you as Ältester, assume a grievous burden of respon- Saskatchewan, son of Ältester Johann Wiebe, the grace, compassion and the peace of God, our sibility to preach and teach the Gospel, pasturing confirms that elevation to ministerial office was Father and from the Lord Jesus Christ. Amen. the flock, as well as a host of related and unre- not seen as a great glory or opportunity to control Yes, beloved parents--dearest father and dear- lated duties such as counselling parishioners in the reigns of power in the community as alleged est mother--and also brothers and sisters: what distress and helping them in a myriad of day-to- by the enemies of the faith. Instead it was seen as shall I write you regarding the results of the day social and economic problems as arise in a heavy burden and sacred responsibility that Ältester and teacher (ministerial) elections here. pioneer society. They are on call 24 hours-a-day, could only be accepted after prayerful meditation The dear father will certainly have informed you, routinely facing issues of life and death. Often and petitioning for strength and courage and only namely, that for Ältester if fell upon the faithful they even experienced the alienation of friends as the fulfilment of God’s will for their lives. and beloved Ohm, Uncle Jakob Wiens, and for and relatives, as they obediently carry out their Abraham Wiebe described his spiritual teacher [minister] upon me, such a weak and calling of shepherding and pasturing the flock. struggle with respect to taking up the work in the mortal being. In many environments, especially in the more Lord’s vineyard in 1895: “I can yet still describe Alas, my beloved parents: I am almost recently established colonies in Mexico and Bo- how I was disposed and how my emotions felt. ashamed to write these words down, for when I livia, the Ohms are the food bank, the welfare And since I had not been present in the assembly reflect somewhat of the life I have walked, then I office, the social services department, the coun- as is required by the holy order, I drove to must needs say: Lord, I an not capable to preach, selling service, the employment office, the lender Rosenort on the following Sunday where the and to proclaim Your pure and sacred holy words, of last resort--in short, the last point of refuge for Ältester and Ohms wished me much goodness. for I am still so young and the multitude of the anyone in trouble or difficulty in the community. In this manner I have from one time to another sins I have committed are so great; [for I have] In addition they are on constant call to minister to struggled in disputation and strife so that at times the earnest desire to live according toYour words bereaved families, perform funerals, represent the enemy brought me completely to reconsider and will, 0 Lord, you know so much better than their parishioners to officialdom, etc. In German and raised up various thoughts within me which I of my weakness. Indeed, beloved parents and the deacons were known as the “Armen Diener” were not good and which in any case sought to siblings when I sometimes think about this, I and the ministers as the “Diener am Wort”. As persuade me that I should not accept the calling become afraid and alarmed about the talent that their name implies, the Ohms were servant lead- because it was only made of men not of God, and has been entrusted to me and whether, on that ers whose holy mission was to serve those whom which pointed out ways where I should go and day, I will be able to stand before the judge of all they were called to lead. to forsake everything, so that together with David, flesh and not hear: You scoundrel and lazy ser- Compare these duties with that of the typical terror and fear unto death came over me. Hence I vant. pastor in North America: 35 hour weeks, cruis- stood in battle, sometimes I was more overcome O God, if it would not be Your most holy will ing around in an air-conditioned automobile, and at other times less so. And thus, through that I should be your servant in this way, then checking stock portfolios, negotiating for retire- God’s grace and support, I finally decided, on change it even yet--for You it is possible. You ment plans, trading with team members for week- July 26, 1896, to make a beginning with teaching know me so well--that I am completely decayed ends off, travelling to conferences, etc. By com- in the Reinländer Church, where a great number inside and outside, and there is no power or ca- parison, the “Ohms” do not receive one penny of brothers and sisters were present, and I think pability within me to fulfil this service for the for their labours, as they have heeded the call of many a person will have had and felt a great honour and glory of Your Name. But O God and

98 - Preservings No. 21, December, 2002 Lord of my life: if your will is otherwise for my rich written literature. then a struggling widow: “At no time should we life, that I should be a worker in your holy vine- Johann Wiebe (1837-1905) was one of the concern ourselves to become rich. But rather we yard, then grant your poor servant power and the most profound, spirit-led Mennonite leaders of should concern ourselves about being Christlike spirit that it may be for Your name’s praise and the 19th century. He was elected as an Ältester of and for the maintenance of our physical being. honour and that it might suffice unto my salva- the Chortitza “Old” Colony Flemish Gemeinde For if we should need to sustain our life in our tion and that of many others. at Fürstenland in Imperial Russia in 1870 (see senior years and the difficulties of old age and Lord, if you do not stand powerfully beside Pres, No. 18, page 24). In 1875 he succeeded in failing health set in, and our life’s course pro- us poor teachers with your help in these last days calling forth the scattered sheep of Old Coloniers ceeded with rapid steps towards the setting sun, when everything holds itself contrary to your from various colonies and Old Country tradi- that in our old age we would be able to eat our Word and teachings, how then shall Your Gospel tions to form the Reinländer Gemeinde in own bread and repose under our own roof and be maintained. Alas, beloved parents and sib- Manitoba (“Rein” or purity of the Gemeinde that we could pay to everyman his due; to be able lings, pray for me--yes I say pray, and that with- “without spot and wrinkle” having been a con- to pursue such a wellbeing can be considered as out ceasing. And should it come to the time when sistent theme of the Flemish Mennonites since a gift from God, Ecclesiastes 5:18,” as quoted by I am to preach the Word of God, that it may be the days of the Reformation). Ältester Isaak M. Dyck, Hinterlassene Schriften, done right before the Lord, your God, with a Rev. Peter Zacharias’ biography of Johann page 19/Old Colony Men. in Can, page 125. meek spirit and without respect of person; and Wiebe (dating to his ground-breaking Reinland The third anecdote is from 1902 during the that it may be done with a joyful opening of my study of 1976) has been widely distributed and final years of Ohm Johann’s ministry. His mouth, without rest, yes, without being shy be- is well-known in Mennonite circles (see Pres, cousin’s son Heinrich Toews (1863-1927), a fore the people, as is becoming, for straightaway No. 14, pages 3-8). Several additional anecdotes school teacher in Altona, Manitoba, had shot and it represents life or death. from other sources will serve to illustrate the killed one of his students. Heinrich then turned Oh, how often since the lot fell upon me as wide range of duties and far reaching impact of the gun on himself but survived the suicide at- deacon, has this election been upon my heart. the ministry of “the lonely Ohm”. tempt for several weeks. While in prison and When I reflected about my previous life and re- The first incident dates to 1875 when a con- awaiting trial for murder, Old Colony leaders garding my weak commitment to do good, then I tingent of Old Coloniers was crossing the Atlan- Johann Wiebe, Vorsteher Franz Froese and Franz thought, if only the entire Gemeinde--we and tic Ocean on the S. S. Peruvian. On board were Dueck, paid the accused a visit in his jail cell in you, could truly humble ourselves before the the Fürstenland Ältester Johann Wiebe and his Winnipeg. Heinrich’s brother Bernhard Toews Heart’s Proclaimer with prayer and supplication, family. Ältester Isaak M. Dyck recalled how his provided an account of the visit: “He welcomed for then He would send us the man He had cho- mother had often told the story of the ocean cross- Ältester Wiebe and confessed to him that he had sen, and then surely it would not fall upon me. ing. She had had such trust and confidence in neglected the holy baptism for himself and ex- Indeed, it has often laid so heavily upon my heart, Ältester Wiebe “that she had been so completely pressed remorse at his generally sinful state. that with great weakness I prayed with the words without worry or anxiety, and was of the view Ältester Wiebe consoled him with various scrip- of the Saviour: “Lord, if it be possible, take this that since Ältester Wiebe was on her ship, it was ture quotations which seemed to brace my brother cup from me, but not my will but Your will be impossible for the ship to go down. But one up considerable. With our assistance he done, O Lord.” I will drink it. evening a great storm had arisen on the sea, so [Heinrich] knelt and the four of us prayed to- This is what has now also come to pass. There that the ship had started to shake - particularly at gether. A lengthy discussion followed during is no turning aside now, neither to the right nor to the bow - and they had all become worried and which Ältester Wiebe asked `what had prompted the left, because the Lord speaks and commands: afraid. Then suddenly she had seen, the so dearly him to commit the terrible deed?’ which Heinrich do not say I am still too young, rather you shall beloved Ältester - before he had reposed for his then answered in a repentive and trusting way,” go. Yes beloved parents, He says you shall go night’s rest - going through all the cabins in which (Pres., No. 19, page 99). wherever I send you. There [should be no] our people were to be found, and encouraging all Mrs. Jakob Heide (nee Susanna Dyck), re- struggle against it. We have an edifying example of them to pray - both young and old - that the called that Johann Wiebe was a very forceful of what that means in the prophet Jonah who ship would not be allowed to sink in the raging speaker with an extensive vocabulary. Many se- was made willing in the belly of the fish. Woe be seas. He had encouraged them with the story of rious issues arose in the Old Colony Gemeinde, unto me, says Paul, if I do not preach the gospel. how the disciples and the Saviour had also been especially during the 1880s, but Ohm Johann The peace of the Lord be with us and with covered with waves,....and the people had said, was successful in holding the body of Christ you all. Amen. “Johann and Anna Wall” `What manner of man is this,’ And thus my mother together and steering a course of Gospel-centric See also Peter Toews, “Letter for Interces- said also! They had all prayed very much that the teaching. He was usually able to persuade the sion,” in Storm and Triumph (Steinbach, 1986), beloved God might protect them and keep them brotherhood of the validity of such views (Note pages 202-203. safe. And when they had woken the next morn- Three). ing, the storm was gone and the ship proceeded Ever the faithful Ohm, Johann Wiebe was Credit: on calm seas,” Isaak M. Dyck, Auswanderung, concerned about an orderly transition of leader- The above letter was recorded in a booklet pages 16-17. ship in the Old Colony Gemeinde. Peter A. Elias belonging to Heinrich Wall in Springfield, P. O. On the same ocean voyage, Wiebe had asked describes the process: “The Ältester got ever more Wymark, Box 22, [Sask.]. Also in the booklet one of his fellow passengers, Cornelius frail and at times sick, so that with the permission was the diary of Johann Wall that he kept on his Giesbrecht, “whether smoking was not a sin to of the Gemeinde, he decided to elect an assistant trip to Brazil. Translated by J. K. Wiens. Cour- him?” Ältester. This was done on July 22, 1902, when tesy of Mennonite Heritage Centre, 600 “No,” replied Giesbrecht. his son Peter Wiebe was elected and ordained as Shaftesbury Blvd., Winnipeg, Manitoba, R3P In response the Ältester had explained how Ältester on the 24th. On October 3, the next year 0M4. smoking had become a sin to him. Giesbrecht - 1903, another two ministers were elected, later joined the Holdemans Gemeinde but ac- namely: Johann Friesen and Gerhard Friesen, Ält. Johann Wiebe (1837-1905). knowledged he had never forgotten his interac- both of Neuenburg. On July 5, 1904, there was a The final section of this paper will consist of tion of a few words with Ohm Johann (Pres., brotherhood meeting, but the old Ältester was various accounts and testimonies of conserva- No. 18, page 13). not there - he was already not well. He became tive Mennonite Ohms across two continents and The second incident comes from the early sicker and sicker and finally could no longer speak two centuries. An attempt has been made to draw pioneer years when many people were strug- out loud. After being bedridden for 33 weeks, he these testimonies as much as possible from the gling financially, especially widows and other died on February 21, 1905, at 5 a.m.” (From vibrant oral tradition of the conservative Menno- marginalized folks. Ältester Isaak M. Dyck Journal III, Peter A. Elias (1843-1925), Old nite people, but in the case of the earlier Ohms (1889-1969) later recalled the encouragement Colony chronicler, Grünfeld, West Reserve, this has also been supplemented from their equally which Ältester Johann Wiebe gave his mother, Manitoba).

Preservings No. 21, December, 2002 - 99 The life and example of Johann Wiebe mod- They were taken along to Mexico where many to me, `Oh, now always be very energetic and els the all-encompassing role of a true servant- young ministers copied them (Pres., No. 14, page work for the Lord so that we can see each other leader in the kingdom of Jesus Christ. Whether it 7). again in eternity.’ After me, came an old father, be a casual discussion with a fellow passenger In his “Auswanderung von Canada nach taking his farewell, and asked him, `If he really (who remembered the incident years later), or Mexiko,” Ältester Isaak M. Dyck recalled how would leave us and the Gemeinde.’ To this he encouraging a distraught widow unable to pro- some of the Mennonites in Russia had referred [Ohm Peter] answered, `I am already reaching vide her children with all the material advantages to the 1875 immigrants and that they were sure to out my hand to meet the Saviour.’ These were the of life, or showing compassion to a penitent felon find only starvation and poverty in Canada. But last words which I heard from him in this life. despised and rejected by others, these incidents after some 30 years the Old Colony Gemeinde in Around 10 o’clock in the evening he gave up the illustrate the stature and far reaching influence of Manitoba started receiving letters from Russia ghost, and entered into his eternal rest as a worn the lonely Ohm. asking for assistance “and that I personally re- and weary pilgrim,” Isaak M. Dyck, Historian Peter Zacharias has characterized member Ältester Ohm Peter Wiebe reading such Auswanderung, pages 21-22. Ältester Johannes Wiebe as “A man of uncom- letters to the assembly: `Help us, help us, so that It was at Peter Wiebe’s funeral that Ältester promising principle! A man who agonized over we and our children do not need to die from Jakob Wiens from the “old west” told of a vision decisions, but who, once he had made them, starvation.’ I was 23 years old at the time when he had when he was still living in Reinland on swerved neither to the left nor to the right. Johann the petition from the beloved Ältester for the suf- the yard now [1913] owned by Peter Harms. Wiebe was a man who believed in the love of fering [coreligionists] in Russia was publicized Ältester Wiens told of his thoughts while work- God and the grace of the Lord Jesus Christ and and through sympathy and compassion I was ing on the field, “as he surveyed the high grass in the leading of the Holy Spirit. A man whose also inspired - although only in relation to my and the waving ears of beautiful wheat. And it expectations of the church was high and who modest means - to contribute a small gift. But was as if a voice from above had spoken to him, was often thwarted by the shortcomings of fal- only after the many letters of thanks started arriv- `We will not be able to remain here for ever. Once lible human beings, and who included himself ing after a long period of time, where the situa- more the Gemeinde will have to seize hold of the among the fallible,” as quoted in Old Colony tion had been so extreme that many had already pilgrim’s staff,” Isaak M. Dyck, Auswanderung, Mennonites in Canada, page 48. eaten their last bread, and did not know what page 22. Rev. Zacharias concludes by citing the testi- they would eat the next morning, and how many Historian Peter Zacharias has written that mony for Ohm Johannes Wiebe by William tears of thanks for the help from America had Peter Wiebe’s “....tenure. 1906-1913, was a pe- Hespeler, the widely respected Canadian Gov- been shed, I had to confess with humility, pun- riod of relative calm. The conflicts of the pioneer ernment Immigration agent who had worked to- ishment and shame that I had given far too little. years were largely over, the church had been gether with him for several decades: “He was a The much beloved Ältester at the time, Isaak established, there was general prosperity and the faithful shepherd and spent his energy, indeed, Dyck, wrote in that regard from Russia to our war had not yet come. Peter Wiebe was a conser- his whole life, for the welfare of his flock and as Ältesten,” Dyck, Auswanderung, page 9. vative elder and seems to have held a pro-status its example. I will always remember him as a Ohm Isaak M. Dyck recalled the time in 1912 quo position. Wiebe was a strong supporter of personal friend and as the father of the Reinländer when “he was elected as the village school teacher church schools. He passed away suddenly in Mennonite Gemeinde.....I hope that his good and he had great difficulty in accepting the call. 1913,” Zacharias, Reinland, page 197. spirit will remain an example to them,” Ibid. The beloved Ältester Ohm Peter Wiebe had come to speak to him. Ohm Peter had asked him, `Why Further Reading: Further Reading: do you try to avoid this [the call], it really does Additional accounts of the death of Ältester Peter Zacharias, “Biography of Johann Wiebe, not pay to resist it for our mortal life is really only Ohm Peter Wiebe are found in the journals of Rosengart,” in Pres., No. 14, pages 3-6, in Plett, so very short, idle, fleeting and perishable, and Peter A. Elias and in Ein Reisebericht von ed., Old Colony Mennonites in Canada, pages generally speaking the teachers do not serve that Rußland nach Amerika anno 1875 45-49, and various writings published at pages long.” Ohm Isaak’s point was the if Ältester Pe- herausgegeben von Ältesten Johann Wiebe 51-72. ter Wiebe had told him he would have to serve (Librerai ‘Aleman’, Cuauhtemoc, 1994), pages Peter Zacharias, Reinland: An Experience in for ever or even for 50 years, he would have 30-32. Community 2d. (Winkler, 2002), 350 pages plus been far too discouraged to accept the calling. 16 page colour supplement. Order from Reinland From Hinterlassene Schriften, page 58. Ält. Johann Friesen (1869-1935). Community Centre, R.R.1, Box 218, Winkler, Ältester Isaak M. Dyck recalls the last days Johann Friesen (1869-1935) (RGB 291-2) Manitoba, R6W 4A1. $40.00 plus $6.00 post- of Ohm Peter’s last illness, and that he had gone was elected Ältester of the Old Colony Gemeinde age (e-mail: [email protected]). to visit him Saturday night toward evening: “Ev- in Manitoba in 1913 to replace Peter Wiebe, son erything on the yard was full of people, and the of Johann. Chronicler Peter A. Elias, Grünfeld, Ält. Peter Wiebe (1861-1913). deep sorrow and grief written on the faces of the West Reserve, Manitoba, documented the elec- Peter Wiebe (1861-1913) was elected as the many guests already confirmed that the situation tion as follows: “On November 4, 1913, a new Assistant-Ältester of the Manitoba Old Colony of the beloved Ältester’s sickness must be very Ältester was elected, namely Johann Friesen, Gemeinde in 1902. The two-Ältester system had severe. And even as I was holding back some- Neuenburg, and ordained on the 6th. 138 votes a long-standing tradition in the “Old” Chortitza what in entering (since I felt myself completely were cast for the Ältester, although the [Manitoba] Colony in Russia, going back to the Ältester elec- shattered by the news; I had not yet allowed Gemeinde had 800 qualified men.” tion of 1794. Mrs. Jakob Heide (nee Susanna myself to imagine this), the beloved Ältester Ohm Rev. David Janzen, Hines Creek, Alberta, re- Dyck) recalled that Peter Wiebe took very seri- Abram Wiebe from Swift suddenly came walk- called an interesting anecdote related by George ously the heavy responsibility of his high office ing outside and said, `If you want to see Ohm Krahn of La Crete, Alberta. In his youth George and calling from God. He always started his ser- Peter Wiebe then do not delay any longer in go- had worked as a field hand for Ohm Johann on mons with the expression, “Meine große Armut ing inside, for I believe that he will soon die. And his farm in Neuenburg, West Reserve, Manitoba. macht mich Schreien.” (My great [spiritual] pov- so I followed Ältester Ohm Abram into the When the Ohm came to check on his work, he erty causes me to cry out...). house...just into the door of the small room where would walk to the fence behind his Wirtschaft Another anecdote was recalled by a great- he was lying in his bed, with his wife and chil- coming through the gate to talk with him. George nephew. At some point Peter’s buildings in dren standing crying around him....Presently I never forgot how the family dog had followed at Rosengard had burned down. The sermons which noticed that he raised his right hand a little, and Ohm Johann’s heels and behind the dog came had been handed down by his father were in the gave me a small signal, to come closer. And when the bull, the cows, and other farm animals, all in Eck Schaup (corner cabinet) and were only res- I give him my hand in greeting, he grabbed me a row. To George this was an example of how the cued after a heroic effort. The sermons were dam- with both hands around my neck and embraced brothers and sisters in the Gemeinde should sup- aged, being somewhat charred around the edges. me to his sick breast. With sighing voice he said port their Ältester as he led them together in the

100 - Preservings No. 21, December, 2002 footsteps of Jesus. years that the English settlement of Deloraine 57. George Rempel, Winkler, formerly of had a total crop failure because of a grasshopper Ohm Isaak M. Dyck described the death of Blumenort, Manitoba Colony, Mexico recalled infestation. They pleaded for aid from the Ältester Ohm Johann Friesen in 1935: “The an anecdote about Ältester Johann Friesen: In Reinländer Gemeinde which responded with typi- multiple tribulations, the hardly bearable daily Neuenburg where Ohm Johann lived it was cus- cal generosity, providing $4000.00 cash and two burdens and heat, which he had to carry as Ältester tomary that the village bull was boarded in rota- railway carloads full of feed, Auswanderung, page during the last years, had tired his spirit, and tion by the villagers. When the term of one farmer 41. sapped his life’s strength. Already in the proving was completed, the next farmer was obligated to Johann Friesen was the Ältester who led his time regarding the schools, one observed in him get the bull. It happened that one neighbour ne- people through the difficult times of the war years. serious occurrences of sickness. His blooming glected to come for the bull and even failed to “When an inspector visited Elder Johann Friesen figure started to shrivel, and we had to realize show up the following day. After the neighbour of Neuenburg...and asked him whether the En- what we did not want to believe. The beloved had not come even several days later, the farmer glish language was not of God just as well as the Ältester started to wilt like a flower in fall. Al- - in frustration - went and complained to the German language, the elder answered, `The lan- ready on December 12, 1933, he required from Ältester. After he had told his story, Ohm Johann guage is not the issue. But it is unthinkable for us the Gemeinde that an assistant Ältester be nodded his head. “Oh, that was okay. Don’t to have our children educated under the flag and elected....How often in his sickness did he not worry,” he said. “Mrs. Friesen and I will come with militaristic implications to become citizens weep and pray for the Gemeinde. His heart was tomorrow and do it ourselves - I will pull in front of the world,” quoted in Zacharias, Reinland. page convicted regarding the dark future which we on the bull’s nose ring and she will push from 198/Dyck, Auswanderung, page 40. were approaching. He humbled himself before behind, and surely we’ll manage somehow.” The Ohm Isaak M. Dyck later also recalled that God and man. The Lord heard his prayers and neighbour was quiet for a few moments. But the the beloved Ältester Johann Friesen had often saw his tears,” Dyck, Anfangs Jahre, pages 34 message was understood. “Never mind,” he said lamented, “It is high time that we proceed in flight and 38. quickly. “I’ll look after it myself.” Ohm Johann and seek to humble ourselves under the mighty German Counsel Walter Schmiedehaus has had wanted to teach his neighbour something had of God,” Auswanderung, page 46. Ältester given Ältester Johann Friesen the tribute that he about going the extra mile. Friesen had “surveyed the situation in Mexico “was a pious, Godly-hearted man and without George Rempel remembered another story and had warned his people that it would be a doubt also a very energetic one, whose later pass- from 1933 when his father Gerhard Rempel difficult and dangerous move,” quoted in ing was a great loss to the Colony,” Ein Feste (1893-1988) was elected as Vorsteher of the Blumenfeld, page 38. “But when the question, Berg is unser Gott (Cuauhtemoc, 1948), page Manitoba Colony. At first Gerhard Rempel had whether we wanted to immigrate, was finally put 126. Johann Friesen is remembered as a loving refused to accept the office. Finally Ältester to the brethren to a vote by Ältester Johann and gracious leader. He was known for his simple Johann Friesen had gone to visit. “Can you tell Friesen, the answer was unanimous,” philosophy and sage wisdom, inspiring his me that you are not capable of carrying out the Auswanderung, page 47. Gemeinde in unity and yieldedness. His was to duties of the office?” he had asked. “Well, no,” In 1922 after the first contingent of Old Colony be the seemingly impossible mission of leading answered Gerhard. “No, I cannot say that I could settlers had already moved, Ältester Johann his people to a new homeland in Mexico, and of not do it.” “Well,” replied Ohm Johann, “in that Friesen travelled to Mexico to provide spiritual overseeing his flock as they established a new case it would be good if you accepted the posi- encouragement and to serve with baptism and life for themselves in the Bustillos Valley. tion as the brethren have demonstrated their trust communion. Ohm Isaak M. Dyck later recalled in you. Everyone is responsible to contribute the Friesen’s words of encouragement, “One day he Further Reading: talents that they have for the sake of the commu- was at Jakob Loewens’ in Rosengart for the fu- Jakob Peters, “My Experiences in Mexico,” nity.” In such a gentle way, Ohm Johann had neral of a little child. In his funeral sermon he in Preservings, No. 20, pages 102-103, recounts persuaded Gerhard Rempel to take up the referred frequently to the words of Jesus, further anecdotes regarding Ältester Johann Vorsteher’s position. `...blessed are they that have not seen, and yet Friesen, Neuenburg. Susanna Friesen (b. 1922), Altona, remem- have believed.’ He laid these words very seri- bers Johann Friesen as a young girl. He was a ously on our hearts seeking to strengthen us Ält. Isaak M. Dyck (1889-1969). handsome man of medium stature with a trim thereby, although we could not yet see much good In 1933 Isaak M. Dyck (1889-1969), build. Ohm Johann had no children of the first in Mexico - that is to say, in the material realm,” Blumenfeld (Campo 16), Manitoba Colony, marriage but they adopted several orphans. The Auswanderung, pages 118-119. Ohm Isaak also Mexico, was elected as Ältester to help the ailing entire community rejoiced with him when he re- recounts what rejoicing there was when Ältester Johann Friesen. married and his second wife bore him a son, later Ohm Johann Friesen arrived in Mexico the fol- Ältester Isaak M. Dyck was married to a minister in Belize. Susanna heard Ältester lowing fall with the rest of the immigrants: “Oh, Susanna Peters. She was a cripple and always Friesen preach and remembered him as a good that gave a joy, a strengthening and uplifting,...and walked with a limp. She was a God-fearing preacher. He was not quick to discipline offend- nonetheless, through the arrival of the Ältester woman of amazing strength of character. During ers and admonished them in a loving way. many weeds were weeded out. Hardly had he the flu time in Manitoba in 1918, Susanna Peters Susanna remembered Ältester Friesen coming to put up his hut when he went to work together Dyck had been spared from the flu. She had visit her sick grandfather (her grandmother Mrs. with us Ohms who were already here. Many remained healthy and actively assisted those who B. Wiebe, nee Hiebert, had remarried to a Froese) disputations were put aside and many missteps were sick. She had thanked God for sparing her, in Neuhorst, Mexico. were rectified,” Anfangs Jahre, pages 7-8. but also reflected that the Lord proves His own, Isaac Reimer (b. 1920), Aylmer, Ontario, Often times Ältester Ohm Johann Friesen and whether perhaps she was not considered grew up in Gnadenthal, Manitoba Colony. He would admonish his Ohms when they were all worthy. remembered Ältester Johann Friesen as a highly assembled in the “Ohmsstubschen” for Isaak M. Dyck was a 33 year-old minister respected and Godly man. Isaac’s maternal grand- “Donnerstag”: “That the Gemeinde would far farming in Blumenfeld when the immigration to mother, Elisabeth, Mrs. Johann Froese, was rather have the Ohms that they would not seek to Mexico got underway in 1922. Rev. Peter crippled and confined to a sickbed for 35 years. equal the brethren with respect to modern farm Zacharias recounts the poignant story of how the Ohm Johan and other members of the ministerial equipment and would rather remain in simplicity Blumenfeld people met for a farewell service in regularly came to visit her. They would usually and humility in working for and achieving their the local school the day before the departure. read something for her and pray with her. physical sustenance,” Dyck, Anfangs Jahre, page “After the train departed from Haskett, Rev. Dyck During the 1918 epidemic Ältester Friesen 50. Johann Friesen made the request from his stood at the window directing his gaze towards “...fell very sick from the flu, so that he could not successor Isaak M. Dyck, “that the schools and Blumenfeld and towards the house, yard and land attend church for two weeks,” Isaak M. Dyck, church should correspond to the seminal beliefs that was left behind. When Blumenfeld disap- Auswanderung, page 35. It was during the war of the forefathers,” Dyck, Anfangs Jahre, page peared from view, he turned towards Rosengard.

Preservings No. 21, December, 2002 - 101 Finally the last of the villages melted from sight,” time Ohm Isaac got there with his horse and even though he was only a servant. The discus- Zacharias, Reinland, page 201. Ohm Isaak M. bug gy. sion around the table was lively and friendly. Dyck himself describes his feelings at the time, “Please come with us,” they pleaded. “We Susanna Friesen (b. 1922), Altona, was the “And after we had taken our leave with much rented this automobile so we could be sure to get daughter of Jakob Thiessens from Neuhorst. Her sorrow, pain and tears, in that we did not know you back to our mother in time.” grandfather Bernhard Wiebe was the son of whether we would ever again in this life see all But this was not Ohm Isaak’s character. He Ältester Johann Wiebe (1837-1905). Her father the friends, parents and siblings whom we had to assured them again that he would drop every- was the grandson of Obervorsteher Isaak leave behind. Suddenly, at approximately 8 thing, harness his horses and be on his way im- Mueller, Manitoba. Susanna’s parents lived in o’clock in the morning, the train engineer gave mediately. Neuhorst. the signal for departure. Gently and carefully, he “But you go on ahead,” said Ohm Isaak. She remembers Isaak Dyck as a good placed the large train into motion. Quiet and Slowly Ohm Isaak put the kilometers behind preacher whose worship services stretched on yielded and without much talking, we left our him. It was a blistering hot day and his horses up to three hours and more. He spoke slower and birthplace Manitoba....and then when our sigh- could only stand so much strain before they louder than Ohm Johann Friesen and presented ing and prayers were raised up to heaven!....” dropped. He was wiping the sweat off his face his sermons in a singsong style which the people Isaak M. Dyck, Auswandering, pages 78-79. when suddenly he noticed a commotion near the much appreciated. When Isaak Dyck came to Rev. Abram Rempel, Winkler, recalled sev- shimmering horizon. Neuhorst to hold the worship services he always eral anecdotes about Mrs. Dyck. She supported As he drew closer he realized it was the men stabled and fed his horses at Jakob Thiessens. her husband’s ministry wholeheartedly. Because in their rented car which had broken down. They After church he came for dinner and drank five of the great heat in Mexico which was hard on were feverishly working to make repairs. cups of coffee and had a hearty appetite which is the horses, Ohm Isaak usually drove out in the Presently Ohm Isaak came up to the vehicle. understandable as he had gotten up early to get late afternoon or even the evening to do house Well, there was no choice, he had to press on- ready, driven with his horse and buggy for 20 visitations. Naturally it could get quite late by the ward. Finally he arrived at the bedside of the sick km. and then stood while preaching for three time he got home. If he was driving through a woman. He had time to pray with her and en- hours. When Ohm Isaak went to minister in the village and a light was on in a house where Ohm courage her. Shortly thereafter she passed away Nord Colony he stopped off at Jakob Thiessens Issuk felt spiritual encouragement was needed, to be with her Lord and Saviour, comforted and to change horses. The Thiessens always had fast he would stop in, regardless of the time. It was in peace. He had made it to her bedside before the horses which got him there much quicker. said that Susanna never scolded or complained. men in the automobile. The moral was that in Rev. Peter Thiessen (b. 1933), Port Rowan, Her first question invariably was whether her God’s plan the time is always right if only His Ont., was raised by foster parents Franz Fehrs. husband had eaten. servants are yielded to His will. Franz Fehr was a school teacher and taught in George Rempel, Winkler, recalled that there On another occasion, Ältester Isaak M. Dyck Reinland, Hamburg and Neuhorst. Peter remem- was one positive quality about Ältester Isaak was summoned to Mexico City on government bered Ohm Isaak coming there to inspect the Dyck that everyone agreed on: Ohm Issuk was business. He had responded that he was a poor schools. He remembered Ältester Isaak Dyck as always available when he was needed by his farmer who only drove on steel wheels and hence a very gifted man. parishioners, rain or shine. If there was a death, could not come. The government official replied Ben Wall, Northfield, Nova Scotia, remem- accident, or sickness, he was always there, en- that their trains also drove on steel so this should bered an incident about Isaak Dyck dating to cour aging, counselling and as spiritual caregiver. not be a problem. Ältester Dyck had gone to 1956 when Ohm Issuk had come to Durango on Abe Fehr, former worker with the MCC in Mexico City and attended to the business. He a journey of spiritual visitation and ministry. Ohm Lethbridge, Alberta, recalled that his parents had even taken a taxi ride. Issuk was a heavy, quite portly man. As he came Abram Fehr and Maria Dyck Fehr lived in the Mrs. Abram (Eva) Friesen, Camp 47, Santa walking into the sanctuary from the Ohm’s Stube village of Kleefeld (Campo 1A). When he was a Rita Colony, recalled that Ohm Isaak had only and opened the service, one man, who possibly young boy in the 1940s his mother was frequently had a earth floor in his house. Although a man of liked too much to poke fun at people, started sick with the “khouljche” (fainting spells, nau- some means he choose to live frugally and spar- chuckling. But Ohm Issuk was a captivating sea). He recalls that Ohm Issuk as well as other ingly, for which he was respected and admired speaker and it was observed in a short time that ministers would frequently come to visit his by the parishioners whom he served. He choose the jester’s eyes were filled with tears as he was mother, praying with her on her sickbed and vis- to employ his time almost exclusively in the work moved by the Holy Spirit. It was somewhat of a iting with her. Often they were accompanied by of the Gemeinde, seeing to the spiritual nourish- tradition among the Ohms from Cuauhtemoc that their wives. Ohm Issuk also encouraged his fa- ment of his flock. His dedication is revealed in an they presented their sermons in a singsong chant, ther w ho often had tough going financially. Other incident which occurred when he was already thereby enhancing the Word of God for their brethren in the Gemeinde also helped out with somewhat an older Ohm while on a journey of listeners. loans. Abe Fehr recalls Ältester Isaak Dyck as a spiritual ministry to the Durango Colony 600 In his later years, Isaak M. Dyck got quite good man. If there were people in need among km. away. After preaching a full sermon in the sick and needed to have a serious operation. The his parishioners, he was there with help and as- morning his hosts had arranged for him to re- “....doctor Pedro Leal Rodriques postponed the sistance--no matter the time of day or night, sun- fresh himself with an afternoon nap. He had re- operation for four days. When Älteste Ohm shine or in a storm. plied that such a luxury was not on his agenda Heinrich Dyck has asked him why, he had given Bishop Peter W. Friesen, Leamington, Ont., and that by a certain time he had to be at the home the answer, `It was no small matter for him to recalled an incident from the ministry of Ält. Isaak of a certain family where they needed spiritual operate on a Bishop who carried the responsibil- M. Dyck dating to the late 1940s when the Nord counselling and encouragement. ity for so many souls on his heart, and that if the Colony was just being established and before the Ben Friesen (born 1939), Winkler, was em- results were not good he would carry the guilt Gemeinde there was organized. Several men had ployed by Ältester Isaak Dyck in 1952. Isaak for this as long as he lived,” Hinterlassene come to his home in Blumenfeld in a rented auto- Dyck had a typical village Wirtschaft. He had Schriften, pages 43-44. Finally the doctor had mobile, asking him to come to their mother’s four daughters and one son who died from a proceeded with the operation which required that bedside who was deathly ill. tragic welding accident. The Dyck family also Ohm Isaak’s lower body be anaesthetized. As “Of course, I will come,” said Ohm Isaak. provided a foster home to a number of orphaned the nurses were fastening his arms and legs, he “Definitely I will want to help.” children. His daughter and son-in-law Franz had “....requested of the doctor that at least his Ohm Isaak immediately went to harness his Guenther and children also lived with the Dycks hands not be fettered so that he could pray. The horses. “I will leave right away,” he assured them. and he worked on the farm. Isaak Dyck treated doctor has replied whether it would not be suffi- The men hesitated. It was a 30 km. drive. his employees well. He was almost never at home cient what he had prayed already. Ohm Isaak They were worried it would take too long and as his ministry constantly kept him on the road. replied, `No, because he was praying not only that their mother might have passed away by the Ben always ate with the Dyck family for meals for himself but also for the entire Gemeinde bound

102 - Preservings No. 21, December, 2002 with me to my heart.’ Whereupon the doctor him- to the fact that he did not resort to this strategy, ners with particular approval to the admonitions self laid my right hand upon my breast, and said, opting rather to remain and to contend for the and instruction of Menno Simons regarding child `If you can keep you hand still upon your chest faith and for the integrity of his beloved Gemeinde. rearing and their Christian nurture: Anfangs Jahre, we will release you from the straps.’ Now I saw Ohm Isaak presumably knew only too well the page 36. how the doctor together with his nurses steepled pain and dislocation caused by “retreating and Ohm Isaak understood life and salvation very their hands and supplicated to God for help that retrenching”. He opted, rather, to stand where he much in terms of relationships: man relating to God all might go well,” Hinterlassene Schriften, pa ges was, engaging the battle against the enemies of and to fellow human beings - relationships which 44. the Church of God. David Friesen was of the were to be permeated and articulated by God’s love. During the entire recovery time of 17 days, view, that in this way, Ohm Isaak has modelled He professed a simple scriptural view of salvation: Isaak’s wife Susanna sat loyally at his side, even an alternative strategy for younger leaders in the “But with respect to the Godly and heavenly wis- though this was contrary to hospital regulations. Old Colony church for many generations to come. dom, I - through the Lord’s grace - have been taught She had said that she would not allow herself to This strategy will become ever more important in so far that I know that my Redeemer liveths, and be sent away from her husband’s side in such a as opportunities for immigration and resettlement that he who believeths in Him shall be saved. need. become more restricted. Through this wisdom - so little cherished by the From his writings, and particularly Ältester Ohm Isaak M. Dyck stands among world - I have received so much of the fear of God, Hinterlassene Schriften written in 1965, it is abun- the giants of the Mennonite faith, perhaps rising that I have converted myself from the world to dantly clear that Ältester Ohm Isaak Dyck loved to equal in stature the esteemed Ältester Ohm God, and it is to my heartfelt sorrow that I am his wife Susanna dearly and had a life-long love Johann Wiebe who had founded the Reinländer [mortally] unable to love my God and walk before affair with her. He cites an occasion, for example, (Old Colony) denomination in 1875. With his Him in righteousness with all my power, and with when Susanna had learned that a poor woman firm leadership and undying compassion as a all my senses, and with all my soul. I regard this had sought refuge in their barn during a cold soul caregiver, Ohm Isaak kept his flock united Godly wisdom, which bringeth forth the fruits of winter night. Even though she was already ex- and together during the most difficult of times. In the spirit, as the most essential and necessary,” tremely ill, she had insisted “that the woman be his testament written for his children, he himself Anfangs Jahre, pages 57-58. summoned into the house. Then the woman im- describes his ceaseless struggles: “For so many Although Ohm Isaak believed that those who mediately had to warm herself by the warm oven nights, while you were lying asleep and slum- were healthy and capable should work to earn and she instructed that we should give her some- bering, your spiritual caregiver was writing in their own bread, he had a heart of compassion thing to eat. And in this way she always had an this book with sighing and weeping or was on for those in poverty, which he himself had tasted open and sympathetic heart towards all poor the road in the darkness of night during lighting, during the early years in Mexico. He realized people and reminded us frequently of the words thunder, wind and rain, working for the well- how poverty could hurt a famil y “And especially of scripture in Hebrews 13:2, `Do not forget to being of the Gemeinde,” Anfangs Jahre, page the wife, who manages the household and must be hospitable, for thereby some have embraced 81. By 1946 his Gemeinde had increased to 8301 prepare the table, has the most to suffer in this angels.’ One time I said to her, how there was souls, one of the largest Mennonite congrega- regard. Therefore I say to the poor - whether you hardly any fear of God to be found among the tions at the time. must carry the cross of physical poverty from Mexicans and even among us, how we could Like Ohm Johann Wiebe, Ohm Isaak left a God because of sickness, misfortune or through [have the opportunity] to host angels. To this she rich literary legacy. Several of his writings were rich blessing of children, that they might wish to replied, this must apparently be in reference to published and have undoubtedly convicted and take to heart the comfort of our precious Re- the young innocent children, who so often had to inspired thousands of earnest believers in the deemer, when He says, `blessed are the poor, for go hungry and freezing outside,” (pages 50-51). faith since his passing, thereby instilling and en- they shall inherit the kingdom.’ Therefore, live in Ohm Ältester Isaak Dyck frequently gushed forth shrining much of his spirituality within his de- quiet simplicity, and think only how we shall all in his love and appreciation for Susanna’s coura- nomination and beyond. His writings reveal a strive for heaven, for there the poor as well as the geous and selfless service to the family and the literary mind - although he himself would have rich will be endowed with the same glory,” church community. She spoke only little during denied that attribute; he was articulate and well Anfangs Jahre, page 69. her final illness. When Ohm Isaak asked her familiar with the history of his people back to the Just like with Mother Teresa, the Catholic about it, she replied “that she found speaking Reformation and the seminal writings of the faith. nun in Calcutta who saved thousands through difficult, and what was there to say in any event, In his books Auswanderung and Anfangs Jahre her mission of mercy, outside observers and crit- as she knew the heavenly Father loved her.” Ohm alone, he quotes Menno Simons at least a dozen ics did not always agree with the methods and Isaak’s description of Susanna’s death and his times with other references to Dirk Philips, Jan vision of Ohm Isaak. But there is no denying the leave taking of his beloved wife and life’s fellow Philips Schabaelje (Die Wandelnde Seele), Pieter vibrancy of his faith and the integrity of his Chris- pilgrim are heartbreaking to say the least. See Pieters and the Martyrs’ Mirror; inspirational tian witness. As biographer Peter A. Petkau has Hinterlassene Schriften, pages 48-58. works representing a wholesome theological bal- written, “[Isaak M. Dyck]....was a family man, Abram Neufeld, Campo 47, Santa Rita ance within the canon of Mennonite devotional but most of all, he was dedicated to the Reinländer Colony, Mexico, recalled frequently hearing about literature. church. He is remembered as the Ältester that Ältester Isaak M. Dyck as a young man and that The theology and philosophy of Ältester Ohm struggled to make this Mexican landscape a spiri- he was held in high regard by his parishioners. Isaak Dyck and other Ohms comes into clearer tual home for this `pilgrim people,’” Old Colony When their local Ältester Bernhard Penner moved focus when viewed from the perspective of the Mennonites in Canada, page 128. to Bolivia in about 1968, Ohm Isaak had com- late medieval monastic tradition, Erasmus and passion for the flock in Santa Rita and came and the Christian humanists, and Thomas a Kempis Further Reading: reorganized the Gemeinde there. Many people and the Brethren of the Common Life, many of Peter A. Petkau, “Ältester Isaak M. Dyck felt that Isaak M. Dyck was indispensable to the whose ideals were humbly professed and carried (1889-1969),” in Plett, ed., Old Colony Menno- work of the Kingdom of God and were anxious forward within the blood veins of the Flemish nites in Canada (Steinbach, 2001), pages 125- for the day when he would no longer be there to Mennonites. Like the Brethren of the Common 128/Diese Steine, pages 594-597. lead the Gemeinde. Life, Ohm Isaak believed that “...reading, writ- Ält. Isaak M. Dyck, Hinterlassene Schriften Over the centuries, “retreat and retrench” has ing, arithmetic, Catechism, singing and prayer, vom Ältesten Isaak M. Dyck, Blumenfeld, Mexiko been one of the most commonly used - and amaz- as well as the appropriate level of practice in (Jakob Klassen Fehr, Campo 5, Apdo 120, ingly successful - strategies for survival among grammar, shall always be taught, so that the chil- Cuauhtemoc, Mex., 31500), 123 pages. traditionalist (Kirchliche) and conservative Men- dren - when they later want to write theirs [rela- Ält. Isaak M. Dyck, Auswanderung von nonites. David Friesen, former MCC worker in tives] in other lands - have learned the necessary Canada nach Mexiko ano 1922 (Imprenta Colo- Casas Grandes, Mexico, recently gave Ältester distinctions of the letters and words,” Anfangs nial, Campo 61/2B, Apdo 297, Cuauhtemoc, Isaak M. Dyck a glowing testimonial, referring Jahre, page 57. Ohm Isaak referred his parishio- Mexico, 1981), 122 pages.

Preservings No. 21, December, 2002 - 103 around Cuauhtemoc sometimes used the Jakob understand the point he was making. Denners’ book of sermons, called Betrachungen, Isaak remembered one funeral where Ohm to compile their sermons (Pres., No. 15, pages Jakob preached on humility and had reminded 142-143). believers that they should not become too arro- gant. They should be as little children in the king- Swift Colony. dom of God. During his sermons, Ohm Jakob In his younger years, Bishop Peter W. Friesen, often added short special comments for the youth. Leamington, Ontario, lived in Neuanlage (Campo The worship house was generally over full when 105), Swift Colony, Mexico. In 1963-64, he was it was known that Ohm Jakob would be speak- a young married man serving as the village school ing there on a particular Sunday. He emphasized teacher. Frequently he went to visit his neighbour that there was only one way to the heavenly king- across the road, Rev. Bernard Rempel, for advice dom, and “that straight is the gate and narrow the regarding problems encountered while teaching. way, which leadeth unto life,” Matthew 7:14. This was the time when the Old Colony Gemeinde Ohm Jakob spoke loud enough but when he on Swift was dealing with the issue of rubber got going his pace became a little faster and his tires on tractors. More and more young people voice a little higher pitched with a bit of a sing- did not have enough land and had to rent land song chant. He enunciated his words clearly and farther away and found it very difficult finan- loudly enough so that there was no other way, it cially to maintain their long distance farming op- struck and convicted the hearts of his listeners. erations using steel wheels. Bishop Friesen re- Helena Schmitt, Nuevo Ideal, Durango, calls that Ohm Bjent was sympathetic to their Mexico, remembers Ohm Jakob Wiens, who was plight and recognized that these people were try- her grandmother’s uncle. One time he had re- Ältester Isaak M. Dyck (1889-1968), Blumenfeld, ing to survive financially and that it was not right turned from Mexico to serve the Gemeinde at Manitoba Colony, Mexico. Photo from 75 Jahre that they be put into the “utschulz”. Hague. She remembered Ohm Jakob visiting at Mennoniten in Mexiko (Cuauhtemoc, 1997), page her grandparents Jakob and Anna (Wiens) Wiebe 282/Diese Steine, page 597. A devoted servant of Ältester Jakob Wiens 1855-1932. in the “Grosse Stube” (parlour), and that now God, who always had time for those in need. The Nuevo Ideal Colony (Patos) in Durango, and again he had walked around the room talk- Mexico, was founded in 1924. The first Ältester ing, and her mother had cried. Her parents had Ält. Isaak M. Dyck, Anfangs Jahre der was Jakob Wiens (1855-1932) (RGB 76-2), the already had their auction sale and she remembers Mennoniten in Mexiko (Imprenta Colonial, Campo leader of the group of Mennonite pioneers origi- how empty everything had seemed. 61/2B, Apdo 297, Cuauhtemoc, Mexico, 1995), nating in Hague Osler. He was of medium height, Helena Schmitt recalled that Jakob Wiens was 90 pages. a little under six feet and weighing 160-170 also a gifted chiropractor. Her cousin Anna The readers are endebted to the Old Colonier pounds. Loeppky (niece of Ältester Johann Loeppky) had publisher Libreria “Aleman”, Strassburo Plaza, In 1900 Jakob Wiens was elected as the first broken her foot and her parents had taken her to Cuauhtemoc, Mexico, who have published these Ältester of the Old Colony Gemeinde at Hague Ohm Jakob. It had hurt very much, but her grand- and other books for the spiritual nurture and edi- Osler, then know as the “Old West”. The Wiens father Isaak Loeppky had told her to be quiet, fication of their people. family had no children of their own, but adopted “we only want to fix your leg.” The foot had a number of foster children including Franz never bothered her again. Manitoba Colony. Harder who also became an Old Colony minis- Helena’s husband Peter Loeppky had also Heinrich Dyck (1913-82), Reinfeld, was a ter. Jakob Wiens lived in Neuanlage, near Hague, related of a Peter Wall who had had his foot short and very friendly man well liked by every- Saskatchewan. “made right” by Jakob Wiens. It turned out that body. He was elected Ältester of the Manitoba Historian Peter Zacharias writes that “In No- he had a corn which was attached to the bone. Colony Gemeinde on October 2, 1962, origi- vember, 1916, three Reinländer Mennonite The Ältester had removed it. nally as Assistant-Ältester. Heinrich Dyck was Church elders, Johann Friesen of Neuenburg, Ältester Jakob Wiens had a servant. The ser- an energetic leader who finally resolved the issue Manitoba, Abram Wiebe of Swift Current, vant had received permission to take his horse of rubber tires. He also instituted the two Ältester Saskatchewan and Jakob Wiens of Hague-Osler, and buggy to drive to Kronsthal. The next Sun- districts in the Manitoba Colony with a separate visited Ottawa. The uneasiness of these leaders day, it was uncle Wiens’ turn to preach in Edenburg Ältester serving the north end and south end. was temporarily allayed, at least to a degree, by across the Saskatchewan River. At a certain place Isaac Reimer (b. 1920), Aylmer, Ontario, re- the guarantee of Prime Minister Robert L. Borden near a willow bush, the horse had run around. membered Ältester Heinrich Dyck very that the 1873 contract would be observed to the Oh, he thought to himself, my servant has favourably. The Reimer family moved to letter,” in Zacharias, Reinland, page 237. been here. He has made himself a whip. Jagueyes in 1962. A year later Isaac had asked Isaak Goertzen (b. 1919) is a retired Ältester When he returned home, he said to his ser- for their membership to be transferred to the of the Old Colony Gemeinde currently living in vant, “You have been in Edenburg?” Kleine Gemeinde. Some leaders might have re- La Crete, Alberta. Isaak grew up in Grünfeld, The servant reflected for a while, thinking sented the notion of losing a family but Heinrich near Hague, and his father Benjamin became that someone had betrayed him. Dyck had encouraged the Reimer family that they Vorsteher of the Hague Osler Reserve in 1907 “No,” said Ohm Wiens, “The horse told me should commit themselves to a church commu- (see Old Colony Men. in Can., page 123). Natu- everything along the way.” nity. The Reimers were pleased that they were rally Ältester Wiens and his father would fre- Peter Loeppky, himself a minister and a able to move away in such a peaceful manner, quently visit each other in the course of their minister’s son, had also related that Ohm Jakob with the blessing of the Ältester. duties and Isaak remembered some things about Wiens could read people when he looked them in The next Ältester to serve the north end was Ohm Jakob from these visits. the eye. Jakob Loewen of Hamburg, later of Rosenthal. Isaak was quite inventive when he was young Abram G. Janzen, Hague, Saskatchewan, re- He died in 2000. He was replaced by Johann and one time he had made some kind of a lock membered that “Jakob Wiens was very popular Loewen, Einlage, Campo 11. contraption. The next time Ohm Jakob was visit- not only as a church leader, but also as a veteri- Johann Loewen was elected as the Ältester ing, his mother had mentioned this to him. He narian and as an agriculturalist. His advice was for the south end. He moved to Paraguay. He had replied that such inventiveness did not nec- asked often in how to fatten cattle, or how to was succeeded by Franz Banman, Kleefeld, in essarily always get channelled for the best pur- raise vegetables and grain crops, etc. In his later 1976. Recently Franz Kroeker, Kronsgart, was poses. Isaak remembered being a bit disappointed years, he was rather stubborn in certain areas, also elected and both are serving today. The Ohms at this reply but as he got older he learned to though he had a soft spot in his heart for the poor

104 - Preservings No. 21, December, 2002 the Ältester. There were two at the time: the old Ohm Peter Wiens and the younger Ohm Johan Wiebe who was the leading Ältester and the most responsible. So here was a 19 year-old boy once from Saskatchewan, Canada, then later from Los Jagueyes, Chihuahua, not knowing what to say, or even how to speak. He was also feeling shy and much concerned regarding what might happen this evening. He no longer recalls the start of the con- versation with dear Ohm Johan Wiebe, but they did not seem to come to an understanding, or at least they came to a dead end, so to speak. The Ohm saw Ben’s disappointment and ad- vised him to go and see Ohm Peter Wiens. So he went to the Wiens’ home in Blumenhof that same evening. He was invited into the room of the dear old white-haired man. From the very beginning he felt his love. It warmed his heart. Gone were his fears; Ohm Peter knew just what Ben needed. He treated Ben as though he was important, and as if he was happy to have him as a guest. He felt so unworthy, but as he went home his burden was gone. Someone had understood his plight. Thank God for such a godly man. Ben Wall says Ältester Jakob Wiens (1855-1932), Neuanlage, he has a great desire to meet Ohm Peter some Hague, Sask., Neuanlage, Nuevo Ideal, Durango, sweet day in heaven. Mexico. Photo courtesy of Leonard Doell, Hague Later Ohm Peter Wiens remarried. He ran into Osler Mennonite Reserve (Saskatoon, 1995), page Rev. Johann P. Wall (1875-1961), Hochfeld, difficulty with the Gemeinde in Durango and 580/Old Colony Men. in Can, page 144. Ältester moved to the Shipyard Colony in Belize where he Wiens died May 12, 1932, a great servant of God. Hague, Saskatchewan. 1919 delegate to South America and architect of the Durango settlement. took over the leadership of the Gemeinde. Isaak people who could not move with him to Mexico Photo Doell, Hague Osler, page 580/Old Colony Goertzen visited Ältester Wiens at his home. The because of financial difficulties. Rev. Johann P. Men. in Can., page 144. Ohm came to greet Isaak wearing his rubber field Wall had much influence on him regarding `Die boots. It was a very hot day and Ohm Peter was Auswanderung’....Rev. Wiens was more in agree on everything regarding the immigration to sweating profusely. He had been working hard all favour of remaining united with the Gemeinde Mexico. Wall felt that the entire Gemeinde should day weeding corn. Ohm Peter was quite an elderly left behind here in Saskatchewan.” immigrate as a corporate body and that the full man and Isaak was surprised he was still working In 1926 the Jakob Wiens family moved to authority of the Gemeinde should stand behind so hard in his fields. Durango, Mexico, where they also lived in a vil- that endeavour, as a means of keeping the body Helena Schmitt recalls visiting Ohm Peter lage called Neuanlage. In 1929 bandits struck the of Christ united and harmonious. Loeppky was Wiens in British Honduras (as it then was) when home of Isaak Goertzen’s parents in Grünfeld, less convinced regarding the move and in the he was already sick. She had really felt sorry for Durango. The experience was terrifying for the end, did not even decide to immigrate himself. him, in the heat with only a small wooden house family. Isaak recalls that Ältester Jakob Wiens had and among all those small children. He had come to comfort his parents saying that the worst Durango, Mexico. moved away from Durango, because something had happened and that surely they would not strike Peter Wiens, Blumenhof, Durango, was among the leadership was not united. His son again. But a week later the bandits did come again elected as Ältester after the death of Ältester Jakob Peter Wiens was also a minister and had already and stole all the halters, bridles and reins from the Wiens. Helena Schmitt, Nuevo Ideal, Durango, moved away earlier to Costa Rica and others Goertzens. Isaak recalls that Ältester Wiens had Mexico, recalls Peter Wiens who was the brother more, and this resulted in disagreements. This come again to comfort his parents, and had felt of her great-grandmother, Mrs. Jakob Wiebe, was done somewhat in secret, outside of the obligated to pay for their loss as he had assured nee Anna Wiens (Note Four). Helena remem- Gemeinde. Later while Helena and her family them that the stealing would not reoccur. bers visiting Ohm Peter in the early 1950s when were living in British Honduras (1961), the young they still lived in Grünfeld, Durango. He was a Peter Wiens’ also moved there, where both of Rev. Johann P. Wall (1875-1961). widower at the time. He had related all kinds of them died. The elder Peter Wiens’ only had two Ohm J ohann P. Wall (1875-1961), Neuanlage, stories of their experiences in the early years. children, the other was a Mrs. Jakob Redekkopp Saskatchewan, and later Durango, Mexico, has Helena had asked the Ältester, “I thought only also in Belize. already been referred to. Isaac Goertzen, La Crete, good people had immigrated here.” Johann Wiebe (1898-1968), Grünthal, was Alberta, remembers him as a medium-sized man “Oh, no!” replied Ohm Peter, “Do not be- elected as Ältester of the Gemeinde in Durango under six feet tall and weighing 180-190 pounds. lieve that the evil enemy was not also here. He in 1961. He was the brother-in-law to Isaak Wall frequently came to the home of his parents was already here to welcome us even before we Goertzen. Ohm Johan was a medium-sized man to discuss various matters, both in Saskatchewan got off the train.” of about 180 pounds. He preached with a clear and later in Durango. He remembers Wall as a Ben Wall, Northfield, Nova Scotia, recalls a voice. When visiting his voice was quite dry. He good minister who presented his sermons in such moving experience he had involving Ohm Peter was considered to be a man of his word and his a way that the words of the Gospel struck to the Wiens. He was almost a stranger in Durango, “yes” meant yes and his “no” meant no. hearts of his listeners. He spoke in a very loving because his parents, Henry and Anna Wall, had Ältester Wiebe is remembered as a strict leader manner. He was concerned that some of the poor moved to Los Jagueyes, Chihuahua, in 1948. In and a Godly man. He maintained good order in people in the Hague area did not have the means 1952 some of Ben’s siblings moved to Durango, the Gemeinde and preached a sober faith and to move and it was proposed that the wealthy and he went along because their mother had died sound moral teaching. He was firmly committed members provide some assistance. But this was and their father had returned to Manitoba. Pres- to the use of the German language and the impor- not completely implemented. ently the time had come that Ben wanted to join the tance of the church schools. During a visit, Ohm Johann P. Wall and Johann Loeppky did not Gemeinde. As was the custom he had to speak to Johan warned his brother-in-law, Isaak Goertzen,

Preservings No. 21, December, 2002 - 105 at that time living in La Crete, Alberta, about the start with what he had in mind. Ohm Johan asked dangers of forsaking the confessional schools. for the reason why he had come. Ben told him Ben Wall, Northfield, N. S., remembers being that the English he knew was not enough to fill invited to the Johann Wiebe home for vaspa. This out the forms and he was advised to seek help was an honour but parishioners were naturally from him. somewhat nervous at dinning with such a man of “Oh,” said Ohm Johan. “I’m working to keep God. Ben remembered that during the conserva- the Gemeinde together and you want to scatter tion Ohm Johan had mentioned that his wife had the church by moving away?” not been happy that so many of their daughters Boy, Ben was ready to leave! It was just as he were marrying widowers. But, he added, she of- had feared. ten forgot that she too had married a widower and But what was Ohm Johan saying now? Had with this Ohm Johan Wiebe broke into a smile, he heard right? which he seldom did, at least not in public. “Show me what you need!” he said. Ben did Ben Wall, Northfield, Nova Scotia, has many so and got everything explained. Ohm Johan also memories of the Old Colony Ohms. One day in gave him many forms and envelopes, and said, 1950 he was working in a field of wheat in the “I won’t need them, you take them.” village of Hochfeld, Durango. Looking up, and What a relief. Then Ohm Johan united an along the road, Ben saw a fairly common sight - interesting conversation, regarding how he and two ministers driving along in a buggy. How he Ben were related. He started from far back in wished they would pass on by. He did not want to Russia. How interesting. He went on and told talk to them. He knew when they went into the Ben about the journey from Russia to Canada. Colony or village, they had a reason. Maybe they Next came the move to Mexico. And when he Ältester Abram J. Wall (1908-2002), Nuevo knew something about him he did not want them came to where President Obregon died, tears were Durango, Paraguay. The Lord will reward His to know? But here they were stopping beside the running down from the 80 year-old man’s eyes. saints. Photo - Men. Post, Oct. 4/02. field. They called Ben to their buggy! He felt he He said, “It did hurt me more than when my had to go. His heart was beating faster, but they father and my mother died.” guay with a group of his parishioners where they greeted him in a friendly manner and they were so Again Ben’s concerns and doubts had been established the Durango Colony in East Paraguay. kind. All they wanted was to challeng e Ben to turn turned into love. to the Lord and make a commitment by being Maria Wall Braun, Kleefeld, Manitoba, re- Nord Colony. baptised and joining the Gemeinde. Ben’s fear calls her baptism in 1963 and taking the cat- The Ojo de la Yegua Colony (also known as vanished and his love for the Ohms grew, and is echism instruction from Ohm Peter W. Wall, the Nord Colony), was founded in 1948, the first still there. The names of the two Ohms were later the Ältester in La Honda. Ohm Peter was daughter Colony among the Mexican Menno- Abram and Isaac Wall now in Paraguay. very friendly and took his time instructing the nites. Franz Dyck (1884-1964) was elected as Peter Friesen, Reinland, the man who made baptismal candidates so that they understood the first Ältester in 1951. citizenship papers, had passed away, and help the teachings of the faith and their commitment Susanna Friesen, Altona, remembers that was needed to work with Canadian papers. Ben to follow Christ. The teaching was done during Franz Dyck was of trim build and a very per- Wall’s English from the lower grades in a Cana- the worship services before the baptism and all sonable man. It was a joy to visit with him. He dian prairie public school did not quite suffice to the candidates had to sit in the front benches. lived in Springthal and they lived in Rosenheim, apply for passports, citizenship, birth certificates. There were seven males and seven females in Campo 47 (also referred to a Celetrei, the name etc. So he had to go to Diedrich A. Braun, her group. of the ranch that was purchased). Susanna re- Grünfeld, who was looked upon as a man of Johann Wiebe was followed as Ältester by calls that the Ältester and the ministers always great ability. Braun was supposed to be able to Abraham J. Wall, Blumenhof, son of Johann Wall, inspected the schools, making sure everything help him. But Braun said, he did not know the the 1919 delegate who had died in Brazil during was in order. Ohm Franz was strict in maintain- English at all, and that Ben should go to Prediger the delegation. Abram J. Wall was also the step- ing the Gemeinde Ordnung but was loving and Johan P. Wall, Neuanlage. That was a scary son of Rev. Johann P. Wall, formerly of kind even with those who needed admonish- thought. Johan P. Wall was a senior Ohm and Neuanlage, at Hague, Sask. ment. had served as a delegate to Brazil for the Gemeinde Deacon Henry Friesen, Wheatley, Ontario, When Susanna Friesen’s daughter died, in 1919. He was a strict leader who expected was born and raised in Durango. He remem- Ältester Franz Dyck came to comfort and pray good order and not someone to play with. And bered Ältester Johann Wiebe as a good speaker with them. He also performed the funeral ser- now Ben was supposed to ask him for help in with a soft voice. In 1968 Ohm Johann passed vice. When her husband, Johann Friesen, was working through his Canadian papers? Should away and Abram J. Wall was elected as Ältester. shot by a Mexican in 1959, Ältester Dyck came he go, or not? Ben expected to get a scolding, or By 1970 Henry’s famil y was working in Ontario to visit him in the hospital in Rubio. Sometime at least a lesson he would not forget. But one day but father and sons travelled back for the win- later he came and said the Gemeinde would help he gathered his nerve and was on his way. ters. In 1972 Henry had committed himself to the them with the hospital expenses. He could see Ben Wall arrived and stopped in front of Ohm Lord and felt the call to be baptised and to be- that they had no means and needed help and vol- Johan’s house. At that movement Mrs. Wall, who come a member in the Gemeinde. He felt he should unteered the assistance. was mentally weak, came out. go and discuss his concerns with Ältester Wall Rev. Peter Driedger, Ontario, was baptised by “Is Ohm Johan at home?” asked Ben. but some of his friends and family had advised Ältester Franz Dyck. In Mexico, each minister “Yes, he is. I’ll call him. But he’s taking a him against it, perhaps thinking that the Ältester was assigned a worship house for the spring nap.” might be upset because the family was moving. church during which the articles were presented to “Oh,” said Ben, “then leave him alone.” Eventually Henry did talk to Ältester Wall who- the congregation for the first two Sundays and the But to no avail. She was already gone. Ben -as it turned out--was genuinely pleased with his young people took the catechism the next two knew this would make things worse. Ben felt intentions. He also asked him to greet his par- Sundays. During the Catechism those who had Ohm Johan was not a man to be bothered. ents. As it turned out, it was more convenient for declared their interest in baptism sat in the front But even as Ben was standing there quite Henry to take his catechism in Ontario and join benches. Many already knew the catechism by anxious, there was Mrs. Wall again, inviting him the Old Colony Gemeinde there. memory as they had studied it in depth in the into the house. Ohm Johan was sitting up in bed Ältester Abraham J. Wall was married to his church schools. The first worship house built in with his f eet on the floor. He seemed to be friendly step-sister Helena Wall, daughter of Johann P. the Nord Colony was Lichtfelde (Campo 62) where and there was no need for Ben to wonder how to Wall. In 1979 Ältester A. J. Wall moved to Para- Peter Driedger also took the catechism. Ältester

106 - Preservings No. 21, December, 2002 Franz Dyck was the presiding clergyman. He asked Zacatecus. The Ontario Gemeinde was not sure In 1994 a new Ältester, Abraham Friesen, questions of the candidates which they answered. how to deal with the matter and it was decided was elected in La Honda. Deacon Henry Friesen, In between Ohm Franz explained the various teach- that Henry Friesen would ask the Ältesten in Wheatley, Ont., remembers Ältester Friesen as a ings and elaborated on their meaning. Mexico for advice. compassionate man with a concern for his people. The Nord Gemeinde was a large congrega- This was also exactly the time when the La In 1994 the Friesen family drove to Mexico to tion and Ältester Franz Dyck also had to deal Honda Gemeinde had run into some difficulties consult and seek the advice of the Ohms regard- with many problems. Brotherhood meetings were and a new Ältester, Abraham Friesen, had re- ing a family from La Honda now living in Ontario held on Sundays after the worship service and cently been elected. Abraham Friesen had been a and requesting to join the Old Colony Gemeinde usually two or three of the Ohms who were not protege of Ältester Peter Peters in the Nord Colony there. From Cuauhtemoc the Henry Friesen fam- preaching somewhere else that Sunday, were also and so Henry Friesen and his family visited there ily drove the 700 km. to La Honda. They were present to assist. first to get his advice. Ohm Peter had advised hosted in the home of the new Ältester Abram In 1956 Peter Driedger’s foster mother died that they should deal with the family but only Friesen. By coincidence two other visiting min- and Ältester Franz Dyck came to comfort the after consulting further with the new La Honda isters were guests there at the same time. After family and also performed the burial service. Ältester. During Henry Friesen’s visit they also the general greetings, Henry Friesen explained Ältester Bernard Peters was a very good talked about numerous other topics. The Ohm the purpose of his coming and their concerns speaker. He spoke clearly and quite loud. He was curious about his work and especially about about the La Honda family who were asking to moved to Bolivia in 1968. the endeavour of the Ontario Old Colony Church join the Ontario Gemeinde. He was here to ask in establishing their own church school system. for advice as to what they should do. Ohm Ält. Peter Peters. Like so many church leaders, Ohm Peter had Abram’s advice was the same as that of Ohm Ältester Peter Peters (1930-2000) lived in also been a school teacher in his younger years Peter in the Nord Colony: to help the family and Campo 67 and later in Campo 62. He died on and was very interested in the courses they taught to receive them as members. They were given December 31, 2000. He was the son of Jakob and teaching methodology. They also talked about official permission to revoke the ban and to re- Peters, originally of Neuhorst but later of the the so-called evening schools where the youths ceive them as members. Ohm Abram also ex- Nord Colony. All the Jakob Peters children were were provided with more indepth instruction in pressed keen interest in their church school sys- well brought up and well behaved. As youths the teachings of the faith. Later Ältester Peter tem in Ontario. they had to stay at home in the evening helping Peters established the evening schools in the Nord their mother with darning socks or whatever and Colony. Hague-Osler, Sask. were not allowed to hang around with the village In his last years, Ohm Peter also made a he- When Ältester Jakob Wiens moved to bangjels. Peter Peters is remembered as a pious roic effort to provide baptismal and communion Durango, Mexico, in 1926, the intention was that young man. He was of medium height and of services to three colonies in Casas Grandes where no Old Colony Gemeinde was left in Manitoba or trim build. the leadership had emigrated. He worked ex- Saskatchewan. But the Old Colony members that Like so many other leaders in the conserva- tremely hard to elect and reestablish the ministe- remained in the Hague area continued to worship tive Mennonite faith, Peter Peters served as a rial. He did so in spite of serious illness and as a community and decided to elect their own school teacher while still a young single man. severe physical suffering. He had shared with Ältester. The Ältester election was held on March Nephew David C. Peters, La Crete, Alberta, at- his sister that he felt God had not yet called him 16, 1930, with Bergthaler Ältester Cornelius tended his uncle’s school in Campo 12A, home because his work was not yet completed Hamm officiating. Johann Loeppky (1882-1950), Schönthal. They had school from November to and that he had one more mission for him here on Neuanlage, was elected with 151 votes from Hague, March, inclusive, and then again for a month in earth. 67 votes from Manitoba and eight votes from Swift June. Peter Peters maintained good order in his A number of years before his death, one of the Current. Ältester Loeppky was a half-brother to classroom. He was thorough in teaching and pro- outside “Evangelists” working the local turf had Ohm Issuk M. Dyck in Mexico. vided a good learning environment for his stu- stamped Ältester Peter Peters as “not Christian” Isaak Goertzen, retired Old Colony Ältester, dents. It was noteworthy that he was quite de- during a series of “deeper life” services in the currently living in La Crete, was baptized by manding in the reading exercises. The children Cuauhtemoc area. On another occasion, a visiting Ältester Johann Loe ppky. Isaak remembered Ohm had to enunciate their words very clearly and minister - presumably out of spite - had attended at Johann as a loving man. He was a fair-sized precisely. David C. Peters recalls that the chil- Peter Peters’ home and tried to convert him to man, about 200 pounds with white hair. Ohm dren really learned their reading in the maths pro- Evangelical Fundamentalist religious culture. Ohm Johan always spoke in a real loving manner. He gram which consisted of practical problems from Peter had replied that was impossible as he had would preach with tears running down his cheeks the day-to-day life of the Mennonites, using short already come to follow Jesus as a young man. and through him the words of the Gospel struck anecdotes relating to farming and commerce, and One wonders what Bible Schools such predators deep into the hearts of even the most hardened also household situations familiar to the girls such are attending or where are they learning such ha- sinners. In his youth, Isaak thought that Ohm as selling garden and farm produce and shop- tred and total disrespect for devoted and genuine Johan must surely know the entire Bible by ping and bartering in the market. Christian brothers like Ohm Peter? memory. He was always able to bring something Peter Peters was also among the first teachers Ältester Peter Peters was a much loved leader new across and Isaak never tired of listening to that started the practice of a special event for the of the Nord Colony. David Friesen, former min- him preach. children at the conclusion of the school year. ister of the Blumenau Gemeinde at Cuauhtemoc, The Benjamin Goertzens had a brand new Usually this was an activity like taking the chil- paid tribute to Ältester Peter Peters that he was halter for one of their teams of horses. It hap- dren for a nature hike in the mountains. Although willing to accept some change and still main- pened when the Loeppkys were visiting the he was aware of some reluctance, Peter Peters tained the traditions given to his people by God. Goertzens, that their used halter was somehow was concerned to provide the children with some Ohm Peter is remembered as a dedicated and exchanged for the Goertzen’s new one. The next highlights in their educational experience. committed worker in the vineyard of the Lord. Peter Peters was elected as a minister in the Do you remember any stories about the Old Colony Gemeinde around 1970 and a few La Honda, Zacatecus. Ohms? Are you concerned that the labours of years later as Ältester. Deacon Henry Friesen, The La Honda Colony in Zacatecus was your grandparents in the vineyard of the Lord Wheatley, Ont., remembers Ältester Peter Peters founded in 1964. The original settlers came from be preserved as an inspiration for their de- as a charismatic leader. He got to know him in Durango. The first Ältester in La Honda was scendants? If so, please send the stories to: 1994 when the Friesen family made a trip to visit Peter Wall from Durango. In the early 1990s The Editor, Box 1960, Steinbach, Manitoba, various colonies in Mexico. At the time they were Ohm Peter and a group of parishioners moved to Canada, R0A 2A0. Also send photos if pos- dealing with a family in Ontario who were under Sabinal, near the Texas border where they estab- sible. the “utschlusz” from the La Honda Gemeinde in lished a new colony and where he died.

Preservings No. 21, December, 2002 - 107 day, son Isaak and his brother were send to desire to visit a neighbour in the community who the Mexican Old Colonists were wrong has been Neuanlage, to straighten out the mix-up. Isaak was very dissatisfied with the Gemeinde. But he so strong in more liberal North American circles, recalls that the Loeppkys were busily threshing did not want to make the visit alone and asked that to present the history of the Old Colony but that Ohm Johan have been so friendly. When David and Wilhelm Janzen to accompany him so group without an underlying and consistent criti- the boys had explained their mission, he stopped that there would be some witnesses. He made it cism of the Old Colonists might be seen as her- the team with the halter, took it off, gave it to the clear, however, that if serious accusations were esy by some,” Quiring, page 7. boys, and they were on their way. made that he alone took these upon his shoul- To put it another way, the aggressors would In 1939 Isaak decided that he wanted to be ders. As the Ältester he was the spiritual caregiver prefer not to be confused by the facts. A holistic baptised and join the Gemeinde. The baptism was for his flock and this was his responsibility. portrayal of the Ohms will probably not change always held on Pentecost (40 days after Easter). how predator religious cultures treat and interact At that time the Old Colony congregations did not Conclusion. with other Christian confessions. The spiteful have the evening schools as now but all those The portrayal of the traditionalist interventions of the G.M.U., Jakob Funk, interested in baptism were personally interviewed (Kirchliche) and conservative Mennonite Diedrich Harms and others, against genuine by the Ältester to examine their faith and commit- Lehrdienst as the evil Ohms is a persistent myth Christian communities such as the Old Colony, ment to Christ. There were 14 in Isaak’s group: 8 with roots in the hatefilled descriptions of Sommerfelder, Reinlander and Kleine Gemeinde males and 6 females. They were summoned to the Anabaptist-Mennonites found in the polemics in Latin America and elsewhere, are clear evi- home of Ältester Loeppky and waited patiently of Reformation persecutors - both Catholic and dence of the great spiritual darkness found within (and somewhat nervously) outside on the yard. Evangelical (Lutheran). The negative stereotyp- Evangelical Fundamentalism. The narrative of From here they were individually invited inside ing found in some of the historiography, litera- “the Lonely Ohm” will make it more difficult to where they were to give their testimony of faith. ture and secular media has been nurtured by use the myth of the evil Ohm as a tool in their Isaak remembered that Ohm Johan received him predator religious cultures combining to create strategic arsenal. Let us pray that these predators in the “Grote Schtoave” where he was sitting be- a hostile environment for conservative Menno- too might eventually come to a saving knowl- side the Ajkschaup and his table where his papers nites, especially when they return to Canada as edge of God’s grace and love. were spread. Isaak was seated on a chair nearby indigent immigrants. It is one of the greatest The testimonies collected provide an alterna- and was asked to testify. tragedies of our history that far too often Cana- tive narrative of the role of the Ohms among the Abram G. Janzen, Hague, Saskatchewan, re- dian Mennonites have been influenced by such Flemish Mennonites. Just like leaders in other calls Johann Loeppky and that “His wife died at voices instead of extending the hand of Chris- confessions, they were and are fallible mortal the time he was elected to the ministry leaving tian fellowship and charity as their Dutch an- human beings with feet of clay Only by the grace him with four young children, two sons and two cestors once did three centuries ago to aid the of God were and are they able to fulfill their daughters. My parents were the neighbours in persecuted and impoverished Swiss Mennonites calling. The task of documenting their heroic and the village of Reinland, and my mother took the by resettling them in Pennsylvania. noble pilgrimage has only just barely begun. Their two sons into her care and kept them until he The myth of the evil Ohm illustrates the pow- stories serve as a source of inspiration for those found a mother for them. The eldest son John erful force of historiography when used as a seeking to follow the teachings of Jesus Christ was adopted by Mrs. Jakob Neufeld and raised tool in an agenda of religious triumphalism and and the Apostles. This is particularly important by her. Before his call to the ministry, Johan imperialism. It underlines how absolutely criti- for young people who need appropriate role Loeppky was a Vorsänger in the worship house cal it is for Hutterites, Amish, Old Older and models and servant-leaders whom they can look in Neuanlage. He had a very powerful voice. Conservative Mennonites to inscribe their own up to and respect. The valiant steadfastness of historical and spiritual narrative, to avoid being the Ohms in directing their flocks to the bound- Swift Current, Sask. negatively typecast and denigrated by aggres- less love and mercy of God, affirms that all genu- Rev. David Janzen, Hines Creek, Alber ta, grew sive predator cultures. They fail to do so at their ine believers need to respect those whom God up in the former Old Colony Reserve at Swift own peril, for in the absence of a truthful and hath called forth to serve in His vineyard: “And Current, Saskatchewan. In 1924 Ältester accurate historical literature, their children will we beseech you, brethren, to know them which Abraham Wiebe (1871-1925) moved to Mexico hear only the lies and falsehoods disseminated labour among you, and are over you in the Lord, to establish the Swift Colony. Most of the Old by their enemies. and admonish you; And to esteem them very Coloniers remaining started attending the “Shine as the firmament” (Daniel 12:3) is a highly in love for their work’s sake...” 1 Thess. Sommerfelder Gemeinde. David’s parents David fitting description of the record of the thousands 5:12-13. Janzens lived on a farm near Chortitz. David of orthodox and conservative Ältester who have Wall who lived behind Reinland was the served the Flemish Mennonites over the centu- Endnotes: Sommerfelder Ältester at the time. ries, establishing a long and noble tradition of Note Two: The article was sent to me by some- David Janzen remembers one anecdote from “servant-leadership”. They have served, not as one but unfortunately did not include the pub- about the mid-1940s when Ältester Wall came hirelings, but out of love for their Lord and Sav- lishing dates. Regretably, I failed to note the name driving onto their yard with his cutter and two iour. When Jesus looks down upon creation and of the donor. horse team during a severe snow storm. His face sees venerable leaders such as Ohm Isaak M. Note Three: As recalled by son Peter Heide, was all frozen and covered with icicles. But Ohm Dyck traversing the Mexican highlands in the Blumstein, West Reserve, Manitoba. Sept. 19/02. David had a big smile for the young boy when he blinding heat and choking dust, slumped into the Note Four: Helena Schmitt, Nuevo Ideal, ran out to greet him and take his horses into the seat of a buggy in prayer and mediation, as he Durango, Mexico, letter to author, Sept. 14, 2002. barn to be fed and to warm up. David’s mother journeyed to bring the Gospel or spiritual com- greeted Ohm David at the door and invited him fort to some needy soul, His arms will surely Suggested Reading: in for a vaspa. After his repast and a cup of cof- open in love and compassion. Hebrews 11:36- David M. Quiring, “Mennonite Old Colony fee, Ohm David was back on the road, off to 40. A careful review of their seemingly impos- Life Under Seige in Mexico,” Masters Thesis, Schönfeld where he was serving in the worship sible duties and holy calling, determines that they University of Saskatchewan, Saskatoon, Canada, that day. are more appropriately characterized as “the lonely 1997, 246 pages. David Janzen remembers another occasion Ohms”. Daniel Kauffman, Doctrines of the Bible: A when his parents and his uncle and aunt, Wilhelm As historian David Quiring has observed, Brief Discussion of the Teachings of God’s Word Janzens, were travelling together and had stopped “Pointing out that other Mennonite churches have (Scottdale, 1928), 639 pages. (“aufjefoare”) at their friends Abram Fehrs in often been an aggressive and unwelcome pres- John Christian Wenger, Introduction to The- Chortitz for a meal and rest. It so happened that ence in the Mexican colonies can be construed as ology: A Brief Introduction to the Doctrinal Con- Ohm David Wall was also there. During the con- favouring the Old Colonists. The assumption that tent of Scripture Written in the Anabaptist-Men- versation Ohm David revealed that he had felt a the Canadian Mennonite churches were right and nonite Tradition (Scottdale, 1954), 418 pages.

108 - Preservings No. 21, December, 2002 “Growing Up and Down in Steinbach” “Growing Up and Down in Steinbach in the 30s and 40s,” by Professor Al Reimer, 116 Wordsworth Bay, Winnipeg, Manitoba, R3K 0J6. Speech presented at the HSHS A.G.M. January 18, 1997, Steinbach, Manitoba (see Pres., No. 10, Part One, pages 31-32.

When Del Plett suggested I talk about growing Shell-shocked, my father surveyed his teetering abode We like to think of memory as a kind of tape up in Steinbach, I thought it would be an easy and through smoke-reddened eyes, yearning helplessly recorder providing us with an accurate, reliable tran- enjoyable talk to prepare. With so many memories for Monday morning and the parade-square order script of the past, but it’s really more like a movie and materials to draw on, however, it wasn’t easy of his classroom. camera that selects sights and sounds from a certain to decide what to include and what to leave out. Del Meanwhile my Groosmame, the tiny wizened lady who perspective and provides us with a highly selective had one other suggestion. “We want the Kehler side had spawned these droll anarchists, these wisecracking film of the past. No two people will ever tell stories of your personality,” he said, “not the Reimer side.” freebooters, sat corner-quiet in her black-lace Huw based on similar incidents and experiences in quite I knew what he meant, of course. He wanted me to looking dazed and fragile and disavowing. the same way. be lively and funny like my eight Kehler uncles, tell While my mother, sharing her brothers’ raucous genes, So this is my personal memory film of growing outrageous stories (Schnetteriete) and get you all would bustle and banter, loudly enjoying it all up in Steinbach in the 30s and 40s, a world I didn’t rolling in the aisles. including, it seemed, the discomfiture of her choose but which chose me. For me this was a The trouble is, I’m not as funny as my Kehler earnest, well-bred husband. wonderful place to be a boy in but, as my title uncles were (maybe there’s too much sober Reimer So long ago. suggests, a somewhat less wonderful place to be a in me) and, also, they told their hilarious stories in One by one my uncles took their leave, teenager in, especially during the sombre war years. private and opp Plautdietsch. So far as I know, none having, like Falstaff, larded But this I know: although I left it a long time of them ever made a public speech, while I’m ad- the lean earth with their sweat, ago, I carry Steinbach in my bloodstream for life. dressing a large, sophisticated audience and have to their brazen voices stilled at last. The Steinbach I was a boy in was still a quiet, do it in English, which for a Mennonite of my And I am left to mourn and call in vain, somewhat remote rural village perched on the harsh generation is not nearly as good a language to be “Na jo, komt wada, wie se’ je tus.” Manitoba plain, its Main Street cutting boldly across funny in as Low German is. the township square alongside the twisted little creek My talkative and colourful Kehler uncles are all, You know, all my life I’ve had trouble telling the that came miraculously alive with runoff water ev- alas, gone now, but I still cherish their memory. The truth--I mean the literal, factual truth (you’re prob- ery spring. For years there was a road sign at the Kehlers liked to say: “Wann een Kjala stoaft, motte ably thinking that’s the Kehler in me). It’s not that northern end of Main Street which read: “Welcome se am noch oppoat de Frat dootschlone.” Loosely I’m a real liar out to deceive people or gain an to Steinbach: pop 1052.” translated, “When a Kehler dies, you have to make advantage. No, the truth is I can’t tell the literal truth One year a local man was killed in a car acci- sure his mouth is dead too.” The Kehler brothers about anything that interests me because my imagi- dent, as I remember it, and some wag crossed out came to our house often because their mother, my the “2” and put in a “1”. That’s the kind of peaceful, Kehler grandmother, lived with us when I was a stable place it was then. boy. They were all hard-working farmers or manual On summer mornings in the thirties I awoke to labourers at the time and enjoyed teasing my digni- two very different sounds. The one I loved in all its fied father for making his living as a “lazy” school- raucous, sleep-piercing suddenness was the shrill, teacher. I expressed my feelings for my uncles in a quavery blast of the cowherd’s horn as he drove the poem I wrote after the last of them passed away a village cows along Main Street to the common pas- few years ago. ture west of town. The second sound, less dramatic but much more persistent, was the industrial hum Song for my Kehler Uncles coming from C.T. Loewen’s bee supply factory a Oh, they were lively sticks of dynamite, block away on Main. These two sounds have come my eight lusty Kehler uncles: to symbolize for me the two contrasting Steinbachs When they lit the short fuse of their mirth I grew up in. The cowherd’s horn was sounding the the exploding tall tales mowed down all last defiant squawk of the old Darp against the unwary sobersides in helpless laughter. smoothly efficient technology of the developing They could make the local welkin ring business town. the Low German air turn blue Main Street was where it all happened even for miles around with their crackling salvos then. From the beginning its broad mile was the of comic gusto. backbone that held together the anatomy of the com- They needed no wine or beer or schnapps munity. It was also the town’s central nervous to lubricate their verbal bearings. system. Main Street has always set the pace and Peanuts, sunflower seeds and strong black coffee rhythm for Steinbachers. The whole town takes its mechanized their jaws and greased their vocal cords. character from the street, and as it has grown and A hooting, irreverent pack of garrulous brothers prospered so has the town. Even during the lean they raised the roof and buckled the walls Depression years of my boyhood, there was al- of my father’s house when they came hog-calling ways something vital and expectant about Main on Sunday afternoons and shattered the sober Street, as though it were already waiting for the sabbath air with coarse jokes and windy yarns, smart new commercial buildings and crowded car spitting exuberantly over the little fence Johann S. Kehler, drafted in Alberta during WWI. lots with their thrusting neon signs we see today. of decorum my studious schoolteacher father Johann was one of the hilarious Kehler uncles In the thirties Main Street was homely enough had built out of book-words and self-esteem. referred to by Al Reimer. Later Johann became the with its dingy false-fronted buildings and gravelled famous “Fiey-Dokta”, see Glenn Kehler, “de Fiey There he sat, my well-mannered sire, at bay, surface. Only the central blocks had paved side- Dokta,” Pres., No. 14, pages 87-88. trying in vain to match wits with the grinning walks, with wooden sidewalks at each end and on invaders gleefully closing in on him nation gets in the way and starts making story out the principal sidestreets.You always walked on the behind thick barrages of spat-out sunflower husks of the bare facts. In fact, we all do that to one degree wooden sidewalks with your eyes down looking and piles of smoking peanut shells. or another, especially about our personal past. through the cracks in the hope of catching the glint

Preservings No. 21, December, 2002 - 109 of a lost coin. There were still almost tive Kleine Gemeinde (now the EMC) as many horse-drawn conveyances church on Main (then usually referred around as there were cars and trucks, to as the South-end Church). My fa- and even more in winter when most ther Peter J.B. Reimer was the Sun- cars were put on blocks. day school superintendent and choir I learned early on that nearly every- leader. Sunday school began at 9:30, thing exciting or important happened followed by the regular service, which on Main Street, including the big fires consisted of one long German ser- that broke out from time to time, usu- mon and two shorter ones and usu- ally in winter. Two that I remember ally lasted until 12:30 p.m and often vividly were the spectacular fires that well beyond that. devastated the old Flour Mill and J.R. There were also interminable Ger- Friesen’s garage. And I can just re- man hymns led by a Faasenja who member the fire that destroyed the called out the line just before the con- Schwarz Bros. store at the corner of gregation got to it. The Faasenja Main and Reimer, a site later filled by Elmer (Al) Reimer in his little garden behind his parent’s house in Steinbach. droned nasally from one line to an- the two-story building that housed Al Reimer as a young 4-Her, ca. 1935. All photographs for this article are other without a break while the con- McBurney’s Drug Store and Dr. from the private collection of the author Al Reimer. gregation drew a much-needed Whetter’s office in my time. breath. There were no musical instru- When I started kindergarten in 1931, I was man made my head spin, but she taught us songs ments and very little, if any, part singing. allowed to walk down Main Street, usually with a and games with such infectious warmth that we In fact, of the four churches in town in the thir- friend or two, to Tante Anna’s little shed of a kinder- understood her perfectly even when her elegant ties, only the EMB church (then known as the garten situated behind what was then called simply German danced beyond our comprehension. Bruderthaler church) allowed musical instruments, the Printery. Sometimes we had “lunch” pennies to When I started school two years later, I was I believe. It was regarded as the fashionable church spend and would look eagerly through the window again lucky to come under the inspired tutelage of which had all the leading businessmen and their of the Central Store (where Steinbach Place stands Miss Mary Kornelsen. I’m proud of having been families as members, with the prominent exception today) to see if jolly Mr. Benjamin Janz was behind in the very first class this brilliant teacher taught in of the C.T. Loewen family. The other churches were the candy counter. Every kid in town knew that Mr. Steinbach in a career that was to make her one of the the Holdemann church on north Main and the small Janz, beaming with pleasure, would give you a most admired teachers in the province. Nervously MB church not far from the EMB. Everybody in nickel’s worth of jelly beans or mixed candy for excited that first morning, I was mesmerized by the town attended the EMB Jugendferein on Sunday your kindergarten penny. When he wasn’t there our dramatic clicks of Miss Kornelsen’s tiny spiked evenings and there you could hear everything from greed y little hearts sank as we proceeded to the Vogt heels as she strode briskly around the classroom. barbershop quartet gospel singing to the playing of Bros. store down the street and settled for a paper And I was so enraptured by her musical “English” handsaws with fiddle bows. tube of coloured popcorn. voice that it became for me then and there--and for The EMB was also the first church to hold re- I loved kindergarten and dynamic Tante Anna a long time afterwards--a touchstone for the great vival meetings, I think, and I can still hear the in- from the first day. Her sprightly, fluent High Ger- “English” world of learning and culture that lay so credible vocal thunder of Rev. George Schultz from mysteriously beyond my ken. Saskatchewan. When he let out his full decibels I Church was another matter altogether. It was a was terrified and already saw the skies opening up tedium stretching unbroken across every Sunday for the Last Judgement. These meetings were the morning of the year. We belonged to the conserva- forerunners to the much larger revival campaigns

Elisabeth Kehler Reimer and son Elmer, in front of their house in Steinbach, 1928. Her biography written by son Al was published in Preservings, Seeing King George IV and the Queen in Winnipeg, Polo Park, 1939. The photo shows a group of locals No. 10, Part Two, pages 28-30. Al was born May gathered under the Steinbach banner. Does anyone recognize anyone? Al Reimer’s father, Rev. P.J.B. 30, 1927. Reimer, Steinbach, is visible in the middle, somewhat to the right.

110 - Preservings No. 21, December, 2002 A panorama of Steinbach, taken from the P. B. Reimer & Sons feed mill on First Street (originally Mill Street) built in the early 1940s. The feedmill later burned down. Visible in the upper left hand corner is the Kornelsen School and the massive H. W. Reimer store. The majestic H.W. Reimer house still stands proudly on Main Street, and, in the rear, is visible the rudimentary outline of modern-day Hanover Street and Townline Road (Loewen Blvd.). The Martin M. Penner house stands at the corner of First St. and Lumber, behind it the Steel sisters’ home - Marge and Ida, and behind it, just off the photo, the original M.B. church (originally the Kleine Gemeinde church school from 1913-1919, see Pr es., No. 9, Part One, page 4). The Steinbach Light and Power Plant is just to the east of the M.M. Penner home, and next east on Lumber is the warehouse of Steinbach Lumber Yards. The residence at the bottom right side belongs to Peter Funk. of the forties. rubberbands cut from inner tubes. That boys grow- 1st. Everybody in town and surrounding district Much has been said and written about the lack ing up in the nonviolent, anti-military atmosphere flocked to that. There were always games of chance, of entertainment and sporting facilities in Steinbach of a Mennonite town should be so fanatically ad- a big baseball tournament, and concession tents in the old days, but we boys, summer or winter, dicted to war games is one of those puzzles that where you could buy refreshments if you were never lacked for entertainment or things to do. In can’t be explained, I suppose. The highlights of this lucky enough to come with anything between a summer no self-respecting boy wore shoes or went toy warfare came on Sunday afternoons when doz- nickel and a quarter. Only a day of rain could spoil anywhere without his Stiaraut, a metal hoop or small ens of heavily armed boys of all ages from all over Sports Day and you prayed for weeks before that wagon wheel propelled with a T-shaped stick. town gathered, at the invita tion of the Vogt twins no rain would fall. For years there was also the so- It’s true we had no regular swimming pool and John and Ewald (Ed), at the rickety old livery barn called Air Tour with a dozen or more light planes had to make do with substitutes like the swollen behind the Vogt Bros. store off Main. Its wonder- flying in for the day, giving rides (which we boys creek in late spring or the mud-bottomed ice-mak- fully dilapidated condition made it an ideal “fort” to could never afford) and doing daring stunts. Our ing pool behind C.T. Loewen’s factory. As we got defend or attack. If you could survive an afternoon hero was Nick Czun, a parachute artist who thrilled older we also had a kind soul like Mr. P.A. Vogt, of warfare on the winning side you were an instant us year after year with his low-level jumps. One who would take a whole truckload of us boys to the hero, especially if you were one of the younger year in the mid-thirties a plane from Winnipeg crashed sand pit or to River Bend Park at St. Anne on Sun- guys. Ironically, within a year or two some of these trying to do a loop-the-loop too close to the ground. day afternoons. older mock-soldiers would be real soldiers in a real Miraculously, the pilot walked away from his badly Our most exciting summer game was playing war. damaged craft with only minor injuries. war with homemade rubberband guns, using The big summer event was Sports Day on July A few years later Nick Czun brought a balloon

Hanover Street, early 1940s. The residence to the left belonged to Art and Leona Rempel. The two-story house, two doors down, is that of chiropractor Cornelius Penner. View from the corner of Elm Street and Hanover Street, looking southeast.

Preservings No. 21, December, 2002 - 111 Christmas Eve was there and you would receive your first present at the church programme in the form of a large brown Tut filled with nuts, cand y and an apple or orange. Then you rushed home with eager anticipation to set up your Schiew or bowl on the kitchen table or under the tree. By the late thirties Steinbach had close to fifty business places, including six stores, two lumber- yards, two machine shops, two truck transfer com- panies, four car dealers, three barber shops, two cafes, a telephone exchange, a light and power plant, a drug store, a hospital with two or three doctors, a 1925. The Klaas J. B. Reimer farm, Al’s uncle, NW36-6-6E. The farm was established by Al’s grandfa- bank, a funeral parlour, two body shops, a cream- ther Johann R. Reimer in 1916, the last of the Steinbach pioneers to relocate their farms “onto the land”. His widow, the midwife Aganetha Barkman Reimer, lived here until her death in 1938 after which ery, a clothing stor e, a newspaper and printery and the property was acquired by son Klaas. Klaas also served as a Councillor when the Town of Steinbach several other businesses. was incorporated in 1947. It also had five churches serving six Mennonite denominations, two schools, a bus service with which suddenly exploded in a tremendous there. That was a little less risky but you were ex- snowplane service in winter, and a local police con- whooshing fireball while he was inflating it with posed up there and there were usually rink guards stable with an unerring nose for finding illicit stills. hydrogen gas. Many of us were no more than a on patrol. Steinbach even boasted two “suburbs”-- hundred yards away and we all stampeded in terror. One night one of these cunning brutes found Hungawaadie south-east of town, where mainly No one was killed, but one man was severely burned. the ultimate weapon to get us three or four illegal poor people lived then, and Nie Moscow at the Our three swashbuckling local pilots Frank fans off our perches. Engrossed in the game we south-west end, where the so-called Russlenda lived Sawatzky, Bill Wiebe and Ed F riesen were also part didn’t notice him sneaking up with the big flooding and grew early commercial potatoes. of the Air Tour with their home-built little Pietenpol hose until a blast of icy water hit us. Numb with There were a number of successful family-run and the larger Corben Jr. For us boys Frank shock, we slipped and slithered down the tree and businesses, but the most prominent business fam- Sawatzky, in his black leather flying jacket and lurched into the darkness. I headed for the creek ily were the five Loewen brothers, who together goggled helmet, sporting a natty Clark Gable mous- and home but within minutes my pants were frozen came close to forming a sort of business monopoly tache, was by far the most glamorous figure in stiff as stovepipes. Trying to get through the barbed in town. Steinbachers liked to say--with pride or town. wire fence that ran along the back of the rink I got with envy, as the case might be--that C.T., P.T., I.T., In winter our lives focused on hockey--street badly hung up and might have frozen helplessly to J.T., and A.T., with their five different business hockey on shoes, often with a “roadapple” or sponge death if an older boy hadn’t come along and re- establishments, could take care of you almost from ball as puck and twenty players per side. We also leased me. The good thing that came out of that the cradle to the grave. When you got ready to build had marathon Saturday afternoon games on skates dreadful experience was that from then on my fa- your first house you went to C.T. Loewen’s lum- on the creek. And, of course, there was the open-air ther let me go to games only as a paying fan. beryard for the materials. If you couldn’t afford a rink (where the curling rink is now) with its high And then there was Christmas. For weeks you new home you could always buy a used home or outside walls of warped, grey boards and a run- pored over the Eaton’s catalogue trying to decide shack somewhere and have J.T.’s moving truck down rink shack at one end. When your toes froze, what you wanted most and could reasonably ex- take it to your lot. When you got ready to buy your as they frequently did, you wobbled into the shack, pect to get.At noon recess and after four you haunted first car what better place than P.T.’s Chev dealer- tore off your skates and held your stockinged feet H.W. Reimer’s store, which every year set up a ship. If you banged up a fender or worse you took to the red-hot oildrum stove until they smoked. tantalizing toy display just inside the broad front your car to I.T.’s body shop for repairs. Finally, Then you dashed outside for a handful of snow and entrance. This little fortress of toys and games was when your time came to depart this vale of tears for rubbed your bare toes until they came stingingly zealously guarded by “Taunte Auntje” the some- a better world, A.T.’s funeral parlour would fix you alive and started to swell. And then you screeched what eccentric spinster sister of “Uncle” Henry, up and take you to your final resting place. And and howled in agony until the next period started. If Ben and Klaas, the three brothers who ran this where were A.T.’s caskets made, at least in the early your toes weren’t too badly swollen you put your emporium. Auntje took no nonsense from awe- years? You guessed it. At brother C.T.’s lumber- skates back on and went out to play. If they were, struck children who came to ogle this cornucopia of yard. And so the five-spoked Loewen business you squeezed on your moccasins and limped home. Santa’s wares. She allowed no stealthy touching, wheel came full circle. I loved to watch the senior Huskies play, with and no demonstrations of anything unless she The quiet thirties and my sunny boyhood ended smoothies like George Loewen and Levi Barkman deemed you a potential customer. And then at last together with the coming of the War, and gradually up front and stalwarts like L.A. the world seemed to become a darker, Barkman and Alex Tarasenko on de- harsher place. Having my adolescent fense, backed up by steady John Stark years coincide with the war years was in goal. Getting to the games was a real not the luckiest thing that ever hap- problem. My father disapproved of my pened to me. I was too young to get going to these worldly games and even into the War but old enough to be if, after much pleading, he gave me deeply affected by it. It’s difficult to permission, I had to come home after describe the atmosphere of a world at the first period. Later I was allowed to war to people who haven’t experi- see two periods but had to be home by enced it. And don’t forget that for the ten. Even then he seldom gave me the first three or four years things looked money to buy a ticket and I had to find bleak for our side. Hitler looked pretty other ways to see my heroes. The best unbeata ble for a while. At first the War way was to scale the wall of the rink at seemed far away. For me it became a the back end, but that was risky. If you vivid reality one Sunday morning in were caught you were forced to pay or 1940 when local boy Steve Friesen, a got roughly chucked out. Another was The house where Al Reimer grew up at the corner of Reimer Ave, Hanover raw recruit at the time, came to our to climb the big oak tree behind the Street and modern-day Hospital Street, circa 1940. The house was built for South-end church in full uniform south wall and watch the game from P. J. B. Reimer in 1927. complete with a wicked-looking dress

112 - Preservings No. 21, December, 2002 Bethesda Hospital as it looked after completion in 1937. View to the northeast. Building supervisor was Cornelius P. Reimer (1880-1946), Clearsprings. After the P.B. Reimer store burned down in ’43, ignored that rule whenever possible. Most of the Frank Reimer, soon to be nicknamed “Carload” time “Uncle” George, as we called him behind his Frank for his innovative marketing, took over the back, didn’t bother us even though he knew we family business and developed the techniques that were underage. But Goossen was a binge drinker he and son Don would parlay into the fantastically and every couple of weeks at least he went on a one successful Reimer Express Lines. The Penner broth- or two-day bender and then things could get ugly as ers, Abe and John, were already in high gear as car he went into sudden rages and tried to throw us Interior photo of the Johann R. Reimer house on dealers and no longer laughed at in local business bodily out of his poolroom amidst loud curses and NW36-6-6E, later the Klaas J. B. Reimer property. circles as naive dreamers from the farm. They were threats. Several times, I remember, he chased me sword dangling at his side. You can imagine what in the process of becoming the legendary A.D. and around the pool tables hollering terrible threats be- kind of impression that made on meek and mild J.D., with initials being regarded in Steinbach as fore I could slip out to safety. Once or twice he Kleinegemeinders. badges of business success. Other businesses were cornered me in the back and started whacking me As the War progressed, more and more expanding as well. with a pool cue before I made my escape. When his Steinbach and district boys joined the armed ser- A new business which became a local institu- binge was over Uncle George was his usual calm, vices. By my own count, by the time the War ended tion was Pete’s Inn, which began as a little two- friendly self and seemed to have no recollection of in 1945, well over a hundred local men (and a few booth shack next to Reimer’s Bargain Store on Main the hard time he had given us the day before. women) had served in the military, including six in 1940. When the new Pete’s Inn opened nearby a When he was in his cups he was also a pretty brothers of the Jac. D. Barkman family on Main few years later it became our after-school hangout. erratic barber. Once, when I was eleven or twelve, Street, and five brothers from the A.A. Reimer fam- Genial Pete Kehler was our friend and father-con- my mother sent me for a haircut at what proved to ily. Four native sons had lost their lives in action or fessor who would listen patiently to our complaints be the wrong time. Looking balefully at me, Uncle on active service. On weekends Main Street was and problems and then, his eyes snapping rogu- George ran his electric razor right down the middle usually swarming with uniformed men home on ishly, would entertain us with a non-stop flow of of my skull, giving me a kind of reverse Iroquois leave. The whole atmosphere of the town changed Low German jokes and stories that would always cut. My mother took an angry look at my mutilated as these young military men, speaking English for put us in a good mood. scalp and sent me back next day for a complete and the most part, brought their brash new freedom and Usually his brother George was there as well very short brushcut. confidence and changing views in from the outside and he was equally good opp Plautdietsch. They We certainly had our share of colourful, odd, world, and made it clear they were no longer will- always began by saying, “Junges, etj woa junt mol eccentric characters in Steinbach in those days. ing to conform to Mennonite ways and views. waut fetale,” and then they would take turns in a “Uncle” Henry Reimer, the oldest of the H.W. broth- On Saturday nights the pub at the Tourist Hotel kind of integrated repertoire of hilarious yarns and ers, was one of the more prominent ones. He was a was always packed, with these young soldiers and anecdotes. bachelor who lived in the big Reimer house across airmen disdaining the local practice of trying to sneak Another favourite hangout for us was George Main from the Reimer store. He was a business in without being observed by the town respectables. Goossen’s barber shop and three-ta ble pool room, visionary whose brain teemed with schemes and They marched into the pub boldly and emerged at which drew us like a magnet. In those days you had plans and innovations. One I recall was his scheme closing time full of beer to swagger noisily to the to be eighteen to play pool, but we highschool boys to build a skywalk across Main from his house to J.H.R Cafe or to Pete’s Inn or to the his store. Later he became a dietary Fruit Store. In winter they attended health nut and when he went to Pete’s Huskies’ games and let off steam by Inn for lunch or dinner he would al- cheering for them and by heckling fans ways take a loaf of his special whole of the visiting team. wheat bread for the kitchen to make The War changed Steinbach in his sandwich with. more positive ways as well. With the Another interesting bachelor who Depression over, local businessmen, was as shy as Uncle Henry was brash always an enterprising lot, began tak- was Isaac Plett the inventor. He had a ing advantage of new and bigger op- machine shop at the south end of Main portunities. Expansion and entrepre- where he lived and puttered around neurship were in the air as the oppor- inventing things. His father had been tunities in the outside world began to an inventor as well, as was one of his beckon. C.T.Loewen’s bee supplies brothers. In 1937 Isaac invented a and sash and door products were find- 1943. Steinbach Collegiate Institute on Second Street, where Al Reimer machine for imbedding the wire in the ing markets all over Western Canada. attended. wax frames used in the honey indus-

Preservings No. 21, December, 2002 - 113 try. The machine enabled C.T. around the cafe to “grow up straight Loewen’s to stay competitive in the and don’t let the old Adam get you by field for decades. How much Isaac the tail, like me”--or words to that ef- benefited from his inventions I don’t fect. “You boys,” he would add, “you know, but he always had the slightly still have a chance. Grab it while you bewildered look of a man who isn’t can.” And we would laugh self-con- sure what the world expects of him sciously, feeling a little sorry for the next. old guy, but also a little guilty for our One of my favourite characters own waywardness. was Dirk Harder, known to locals as In fact, spiritual revival was very “Haudasch Dertj.” Dertj was a little much in the air during those apocalyp- simple but very friendly and fancied tic war years. The mass evangelical himself as a stylish dresser. With his The Kleine Gemeinde church on Main Street after completion of remodelling campaigns which were conducted pe- crooked smile and slicked-back yel- in 1941. It was known locally as the “South End” church. According to a riodically at the Tabernacle were as low hair (which I seem to recall he family book, C. P. Reimer was the building supervisor. (see Pres., No. 10, Part carefully planned and executed as any dyed red or black on occasion) he had One, page 75 for photographs of the original building. military assault in Europe. These of- the ingratiating but wary look of a stray ten week-long events made the church dog trying to curry favour. Dertj never had what as a natural state, as a kind of special dispensation revival meetings, the street meetings on Main Sat- you could call a regular job, but you could usually enabling him to saunter through life with the impu- urday nights, and even the well-known evangeliz- find him around the Tourist Hotel where he pol- nity of the village idiot in medieval times. Not that ing Dalzell family look pale by comparison. The ished shoes for travellers and did odd jobs around Jake was an idiot--far from it. And he certainly Dalzells were an Amer ican family from south of the the pub. didn’t regard himself as a bum, but liked to describe line who came to Steinbach regularly and conducted What Dertj lived for, though, was dressing up, himself as “a non-taxpaying citizen.” I believe he hot gospel sessions from the back of their truck usually like someone from the twenties, including even owned a quarter section of stony land at one with the whole family playing and singing and Fa- spats, as I recall. In summer he liked to dress all in time. Jake had pronounced views on just about ther Dalzell doing most of the preaching. They be- white--white dress shirt with rolled up sleeves, stiff everything. When the new town hall opened, he came an institution in town during the late thirties white cotton or canvas pants with a white belt and was quoted in the Carillon as saying: “I was against and forties and were regarded with curiosity and heavily polished white shoes. It was said that Dertj’s the project w hen it started, but now that it’s there affection by those who gathered to hear them, in- mother, who looked and sounded like a Low Ger- I’m all for it.” cluding those who occasionally scoffed or mildly man Ma Kettle, kept up a steady barrage of loud When he was in a beer-mellow mood, Jake heckled them. complaints at having to wash her son’s summer liked to turn serious and would urge us boys sitting Opened in 1942, the Tabernacle seated over a whites so often. Dertj was a bachelor at that time (I wonder why almost all our colourful characters were bachelors?) but he did have the odd girlfriend- -and I do mean odd--usually some rustic type from out of town, whom he would squire around with great pride on Saturday nights, take to the movies, maybe, and even buy her a banana split at the Fruit Store next to the hotel. Another odd character (another bachelor) who always remained a bit of a mystery to me, and to most others, was John Isaac, “Isaake Hauns”. He lived with his widowed mother up the street from us on Hanover. Hauns joined the Army and I be- lieve saw action in Europe. In any case, he came back from military service with a stiff leg, or even an artificial one--I never knew exactly. His behaviour had always been a bit bizarre, but now he seemed a The “Tabernacle” 1940s. Public and community events in Steinbach were held here for many years. little mad. Every day he passed our place in a stiff- The P. B. Reimer house is visible to the left. The Steinbach flour mill on Main Street is partiall y hidden legged military march dressed in parts of his old behind the tabernacle. Army uniform, while talking to himself angrily. We boys were intrigued by his behaviour but stayed well beyond his reach, afraid of what he might do if we teased or accosted him. The most conspicuous and durable town char- acter was Gumshoe Jake Reimer, who loafed his way through life without a care, it seemed, except pleasing his own simple tastes. His gap-toothed moon face cracked and lined like a relief map, Jake greeted the world with a carefree grin that always reminded me of a jack-o-lantern, without the lighted candle inside. His heavy body slack from idleness, Jake sat in the pub and the local cafes day after day, wearing his black rubber boots and smoking from his nickel pack of Turrett cigarettes, which never contained more than two or three roll-your-owns, Early 1940s, view toward the northeast down Reimer Ave. To the left is the Brüderthaler church and the as protection against moochers. Kornelsen School to the right. To the left of the church is the home of Erdmann Peters, uncle to the Gumshoe Jake had honed not-working to such “hotel” Peters clan - Cliff, Jake and Pete. The two-story building visible to the right of the church houses a fine art that most people regarded his free, idle life the McBurneys’ Drugstore and the offices of Drs. Hodgson and Wetter.

114 - Preservings No. 21, December, 2002 1000 people and was built in the shape of a hockey father’s extensive library at home, and which were few teenage experiences which still rankles a bit, arena. I was by that time in my rebel-with-a-cause changing my views on society and religion rapidly. although given the parameters of school discipline phase and attended the campaign meetings only I didn’t want to be a Mennonite and I was de- prevailing then, I’m sure it was regarded as just because I was ordered to do so. Too stubborn to veloping a disdainful attitude towards the rather punishment, and it certainly had my father’s full surrender to the altar calls, I quaked with fear and strict church we belonged to. When I came down approval. guilt over my own brazen resistance. One of the from my room for dinner, my mother, who never The end of the War came just before the end of most traumatic of these campaigns was conducted read anything but was very shrewd, would take a my troubled adolescence. The war years had by an American evangelist called Dr. Hyman long look at me and say: “Jung du kjitjst aul wada changed Steinbach from a cosy, puritanical, inward- Appleman, who made the end of the world so com- soo diesta ute Uage. Last du aul wada schlajchte looking Mennonite “Darp” to an enterprising town pelling that he scared me and a lot of other sinners, Beatja?” “Son, you’ve got tha t dark look in your receptive to change and expansion, including a young and old, half to death. eyes again. Are you still reading those bad books?” greater receptivity to non-Mennonite influences, es- But a few weeks later I felt vindi- pecially in the economic sector. In cated for not capitulating to him when 1946, that change in identity was for- I read in Time magazine that this man malized when Steinbach was officially had been charged in California with incorporated as a town. stealing campaign funds. But when I Personally, I was as ready for showed the item to my father he seemed change and expansion by this time as less concerned with Dr. Appleman’s the town was. I had grown up in the crime than he was with what he saw as thirties as a happy-go-lucky Kehler, my growing scepticism. Looking back, you might say, and grown “down” to I can’t help thinking that the war hys- become a headstrong and cocksure teria helped to make these campaigns Reimer. Now I was ready to escape in the Tabernacle so sweepingly effec- from what I considered the much too tive. There certainly was an edge-of- narrow and rigid confines of home, doom, end-of-the-world feeling that community and church. gripped many of us in that grim period Steinbach high school boys at play: l.-r., Frank Klassen, Erich Vogt (at I was to learn, however, that get- of world war. piano), Pete Barkman, Reg Heidman and Edgar Reimer (brother to Wes). ting away and escaping completely are One wartime innovation which I two very different things, and that welcomed but the town as a whole did wherever I went I would be compelled not was the movie theatre built in 1940 to take the baggage of my Steinbach at Main and Kroeker by a man every- past with me. It took me some years to one knew simply as Tarnopolski. How realize that I had grown up with a heri- this man got away with his daring act tage that was my most precious pos- is anyone’s guess. By the time the session and that by denying that heri- churches woke up to this evil threat tage I was damaging the very tap-root and got up a petition, the den of iniq- of my existence. uity already stood there beckoning. I Nowadays I take great pride and a wasn’t allowed to go as long as I was Kehler-like delight in my Steinbach under parental control, but by the time past and have shaped and edited my I was in my mid-teens I would boldly memories of that past into a version I take my girlfriend to the movies on feel very comfortable with. And if my Saturday nights. But getting in wasn’t version doesn’t always coincide with always so easy. Parents’ Day at Tanta Anna’s kindergarten, ca. 1933-1934. Tanta Anna is that of other Steinbachers of my gen- Patrolling the front entrance there seated on the chair to the left. The kindergarten was held in an old building eration, so be it. We all take different was always, even on the coldest days but on a nice day, the classes were moved outside. Can any reader recognize home movies of our past lives. As in winter, a small, well-meaning but any faces? The girl sitting in front facing the camera is Al’s sister Louise. Haudasch Dertj used to say in his frac- very militant group of Christian vigi- Seated in the center, facing the camera, is Rod Toews, son of A. P. Toews. tured English as he pranced down lantes trying to dissuade people from Identification courtesy of Ernie P. Toews. See Pres., No. 8, Part One, pages Main Street all in white on Saturday going in to this sinful place. These self- 26-27, for an article in Anna Vogt: Kindergarten Pioneer. nights: “Okay, boys, I’m from here appointed do-gooders were mostly too. Whaddaya say we overtake the from our own Kleinegemeinde church just down And my educated schoolteacher father would say town.” the street--one family in particular. If their pleas complacently: “Let the boy read, mother, it’s good Well, I’m from here too, but I’m content to “over- failed to prevent us from going in they would even for him.” take” my town in memory only. resort to grabbing our arms and trying to restrain us But I knew that from my parents’ point of view physically. As for Tarnopolski, he committed sui- my mother’s assessment of what my reading was Further Reading: cide within a year of opening his theatre and many doing to me was more accurate than my Dad’s. My Henry Schapansky, “The Bergthaler Kählers/ people in town were convinced it was a bad con- reading was indeed moving me intellectually into Kehlers,” in Pres., No. 10, Part One, pages 66-69. science that drove him to it. The theatre, however, an alien world away from things Mennonite. Al Reimer, “Johann R. Reimer (1848-1918): remained in town for years even against strong At school I had constant disciplinary problems. Steinbach Pioneer,” in Pres., No. 9, Part Two, pages organized opposition. I may have set a record by getting at least one spank- 39-43. By that time I was having personal problems ing (and in those days they were real spankings) in Harvey Kroeker, “Aganetha Barkman Reimer both at home and in school. I was far from being a every grade from I through VIII. I was scheduled to 1863-1938,” in Pres., No. 6, pages 23-24. juvenile delinquent, although in the Steinbach of get one in Grade IX, too, but got a last-minute Katharina Bergen, “Rev. Peter S. Kehler (1896- that time a reluctance to conform branded you as reprieve from Principal Zado, I suppose on the 1968), Bergthal,” in Pres., No. 17, pages 108-113. one very quickly. But there’s no denying I was grounds that I was a lost cause anyway. But I got Al Reimer, “Jakob `Berliner’ Kehler (1863- headstrong and independent-minded and displayed my comeuppance the following year when Mr. Zado 1923), Ebenfeld,” in Pres., No. 14, pages 110-114. more than a touch of arrogance towards my elders expelled me ignominiously from Grade X about Glenn Kehler, “De Fiey Dokta: Johann Schultz and betters. I was also an avid reader of serious six weeks before the end of the school term. I had to Kehler (1894-1962),” in Pres., No. 14, pages 87- books, which I found readily in my bookloving repeat the grade and it cost me a year. It’s one of my 88.

Preservings No. 21, December, 2002 - 115 Pioneer Epistles - 1888, 1889 and 1891 Pioneer Epistles - 1888, 1889 and 1891; the letters of Abraham “Fula” Reimer (1808-1892), Petershagen, Rosenort and Kleefeld, Molotschna/Steinbach, Borosenko, Imperial Russia, and Blumenort, Manitoba, Canada.

Introduction. tor and loving overseer of an extended family in Hull and crossed England to Liverpool from Abraham Reimer (1808-92) was born in clan. It was a credit to Elisabeth that their chil- where they embarked on the ocean journey. Petershagen (Kutuzovka), Molotschna Colony, dren and their descendants include some of the They may have been able to see the cliffs of Imperial Russia, son of Ältester Klaas Reimer, most successful pioneers in Manitoba and mod- Ireland to their right from the ship which might founder of the Kleine Gemeinde. Abraham ern business people and community leaders. explain the confusion. The account, after all, “Fula” Reimer has become well-known as an From Plett Dynasties, pages 598-602. was written 14 years after the fact. In under- important chronicler of the Russian Menno- standing this letter it is helpful to recall the nite experience and the early settlement period The Letters. anecdote related by his grandson, Ältester in Manitoba. The following three letters by Abraham David P. Reimer, Blumenort, that “Fula” had “Fula” Reimer and wife Elisabeth Rempel “Fula” Reimer provide further insight into the missed the train in Montreal because he was moved to Rosenort, Molotschna on May 11, personality of one of Manitoba’s most amaz- too busy window shopping. He had to board a 1836. They received various financial assis- ing pioneers. The letters were written in 1888, later train to catch up with his family (John C. tance from the Gemeinde. In 1857 they moved 1889 and 1891. Reimer, Familienregister, page 17). Kleefeld, which had a large Kleine Gemeinde The first letter was undated but from inter- The second letter was written to Abraham fellowship of 6 or 7 Vollwirthen. Sons Abraham nal references it can be dated to 1888. The Reimer’s brother-in-law Martin Barkman, from and Klaas established blacksmith shops here. letter illuminates “Fula” Reimer’s interests dur- Rückenau, Molotschna. Barkman had settled Oct. 18, 1859, Reimer was admonished be- ing the immigration journey which were fo- in Jansen, Nebraska, in 1874, the same year cause he had not kept his word in payment of cused on technological features and architec- that his first wife, Margaretha Reimer, sister debts (at this time the Kleine Gemeinde as- ture along the route. Note that Abr. Reimer of Abraham, died. Barkman was a successful sumed full responsibility for the debts of its incorrectly refers to crossing Ireland when in Vollwirt who in 1881 was among the first to members much like the Holdeman church still fact the immigration group was crossing En- return to the former homeland in Russia to does today) and for his “daughters embellish- gland. The Mennonite emigrants disembarked visit friends and relatives. ments with her clothes”. This could have been Elisabeth (later Mrs. Peter P. Toews, Steinbach), age 16 at the time. Because of his Elisabeth Reimer saves Steinbach, 1876. eccentric interests “he ran into difficulty with the Gemeinde and was dismissed in 1860. He was lovingly received back as a penitent brother, having learned from the experience and his named is not mentioned in such a con- nection again. The 1861/62 school records list daughter Katharina (later Mrs. Abraham S. Friesen, Steinbach), age 12. She missed 68 of 134 school days, probably because her parents were poor and she had to help at home or work elsewhere as a maid. Note: Kleefeld was known to have a good elementary school. In 1864 the Reimer clan moved to Markusland (north of Alexandrovsk) and in 1869 to Steinbach, Borosenko, Imperial Rus- sia. In 1874 the Reimer family emigrated to Manitoba, Canada. He and three of his chil- dren settled in the village of Blumenort, and another four children settled in Steinbach, quickly becoming among its most prosperous pioneers and prominent citizens. Abraham was probably called “Fula” or “lazy” Reimer because he had little aptitude for being a hard working village farmer like all his neighbours. His interests were in chronicling the vibrant life all around and especially that of his vivacious wife. His writings show his fas- Elisabeth Rempel Reimer (1814-93) makes an impassioned speech at a Reimer family war council in cination with all manner of technical details Steinbach in spring of 1876. She persuaded her industrious sons and son-in-laws not to move south and information. His journals exude a centu- to Nebraska and that they would eventually overcome two years of crop failures. Her tearful plea ries-old language and voice, providing an inti- singlehandedly saved the infant community from dissolution and extinction. She articulated her vision mate look at a long-ago forgotten people and that the immigration from Russia in search of religious freedom was an act of obedience to God, and their culture. He was also known as “Star- that their present time of proving and testing would be followed by prosperity for those who remained gazer” Reimer because of his penchant for as- steadfast in the faith. Her story embraces the founding myth of the Flemish Mennonites - theirs’ was a tronomy. search for religious freedom and a narrative of unceasing obedience to the call of God. Elisabeth’s noble plea to her family also speaks to the empowerment of women within the sophisticated, traditional Abraham’s beloved wife, Elisabeth Rempel culture of the Mennonite pioneers of southern Manitoba. Most communities in North America would Reimer (1814-93), is recognized as one of the gladly pay millions if they could invent or claim such a courageous defining marrative as their own. most vivacious Mennonite women of the 19th Sketch courtesy of Ron Kroeker, Country Graphics, Rosenort, Manitoba. century--she served as midwife, funeral direc-

116 - Preservings No. 21, December, 2002 Writings. underclothes and many peaked caps there we went across the North Sea; there was Over the past two decades, parts of Abraham [Schiltmützen]; in one year she made 150 caps, much wind. From there we came to Ireland. and Elisabeth’s story have been told in various and for a number of years about 100, and some But in Hamburg, I must say yet, that we were publications: Dynasties, pages 394-397, and 70-80 caps ______[Studig?] and winter caps at a German nearly a night and a day. The house pages 598-600; Preservings, No. 7, pages 2-3 up to 70 per winter. was right on the Elbe River. It was six storeys and 7; Preservings, No. 9, Part One, pages 5- But now I want to write something of the high and we had our quarters on the fifth. The 7; Saints and Sinners, pages 215-218 and pages journey, a few things. The first night we were dikes on the Elbe River were 20 feet also up to 248-249; and Diese Steine, pages 272-273. in Cherson. But there we could hardly sleep 25 feet high and within six hours the water In the division of estates among Menno- because of many mosquitoes. The next night completely ran away into the North Sea and it nites it was the protocol that all property was we were in Odcr [Odessa], where we had ex- was dry so that one could walk all over with divided equally among the heirs--male and fe- cellent quarters. We left there at noon on the shoes. Small ships loaded with all manner of male. This tradition of equality of gender, origi- departing railway. There was a storm on the wares then came but apparently they could not nating from the Flemish regulations of medi- Black See and the water was very turbulent. stay longer than one hour, then they quickly eval times (see Royden Loewen, in Preservings, From here we travelled day and night on a had to move on. No. 12, page 101) was extremely unusual in railway which had the small gauge [Mäter]. I But now I want to relate again that when 19th century Europe. Personal items such as have forgotten some details. This is how we we had crossed the North Sea and were in journals and letter collections were also di- travelled through Poland and on another Ireland, which also belongs to England, the vided equally without regard to gender. The [gauge] through Austria and Galacia [Galizien]. train went through 13 tunnels and some also letters published in this article were evidently [page 2] And then finally we arrived in counted up to 15 tunnels. They drove through inherited by “Fula” Reimer’s daughter Breslau, more or less in the morning, and until underneath, they were in darkness, some were Katharina, wife of Abraham S. Friesen, evening we toured the city. There were already three verst and five verst or more, but one tun- Steinbach pioneer and proprietor of the famous strange things to see. We climbed up some nel was 12 verst long, ______and they Steinbach windmill built in 1877. They were stairs made of marble stone, some 16 steps. drove often one verst per minute. It also hap- passed on to her youngest daughter Elisabeth, Here there was a level plaza some 50 feet long pened that there was one train driving on top wife of Steinbach notary John D. Goossen, by 20 feet wide and it was covered with marble and another one at the bottom, namely, 150 and then inherited by their son Ernest R. stone. There were three wells from five to six feet below. Goossen, Steinbach attorney (for a descrip- feet wide and full to the top, from which water And so we arrived in Liverpool around ves- tion of the known extant journals of “Fula” poured--a stream the thickness of an arm--10 per, I drove through the large city. [We were] Reimer and how they were divided among his feet high, spraying loosely at the top. But the there the next day until noon. _____[Page 4] children see “Peter R. Reimer Biography,” in _____ was like a ______[mamdlein?] thick At the railway station where we boarded, it Historical Sketches of the East Reserve on top and two feet high, and on top the water was said to be the largest in the world, for in (Steinbach, 1994), pages 369. footnote 4). fell into drains. Around the fountain it was full all the three resident cities we had not seen Extracts from the Abraham Reimer jour- of roses; and then still more stairs, and which such a great and costly [station], not in Breslau nals of 1870 to 1874 in the original German then the will also fuller, also not ______[?]. nor in Berlin nor Hamburg as in Liverpool. have been published in Diese Steine, pages Nearby was a tower some 80 feet high which The railway stations seemed to get ever bigger 385-391. Extracts of the journal for the year we entered and climbed to the top. From here and more expensive, for the one in Hamburg 1879, translated into English, have been pub- we could look out on four sides over the city. was already so large and costly that some sur- lished by Dr. Royden Loewen in from the Towards the southeast we could see the high mised that there would evidently be none Inside Out: The Rural Worlds of Mennonite Alps of Galacia with a telescope. greater nor better in all of Europe. Diarists, 1863-1929 (Winnipeg, 1999), pages From here we drove further through many But the Liverpool station was more than 89-114. Further extracts for the years 1888 to cities towards Hamburg. Arrived towards twice as large and expensive than this last one 1889 were published by Dr. Loewen in evening, and the next day we saw that it was a ____. For as far as I could calculate by striding Blumenort: A Mennonite Community in Tran- big city. There were seven-storey houses, many across, the railway station was over 1200 feet sition (Blumenort, 1983), pages 638-643. Per- churches and one domed church about 300 feet long and about 80 feet wide. And then there haps someday a complete compilation of Fula long by 80 feet wide and 520 feet high, with were five sets of tracks, so that five trains at one Reimer’s writings can be published together polish marble stone in the entrance. It had many time could drive in and between each train there with an appropriate biography for him and his ______[gesingen] and high arched win- were wide platforms so that the people every- energetic spouse and life’s companion, dows. Hardly any joints were visible. For one where could embark on the cars. A tunnel was Elisabeth. in 35 ______[angearleite] ______[Ochien] dug across the middle of the railway station, the the foundation. length of the tunnel reached across and up to the Letter One: The Emigration Journey, 1874. From here we drove over and through roof about 20 feet high. There were hardly any [1888] Prussia to Berlin. We arrived in the evening windows in the entire railway station--nor did it Much beloved and acquainted dwellers on and stayed until evening of the next day. I read have many doors, but it was nearly as bright the Beiluk [Basavluk] in Russia in Steinbach. the inscription on the marble memorial. It was inside as outside. Alongside the railway station I already along ago wanted to write you some- polished and joined so finely as if seamless. there were iron pillars with lamps and adjacent, thing about how we are faring here in America On top stood the Queen of Spain as large as about half the width--about 30 feet wide, that in the region of Manitoba and in the village of the largest humans [page 3]. This statute was was the round glass. In about the middle of the Blumenort. It is our wish that this imperfect of pure gold and the entire work had cost a railway station there was a huge round dock writing would find you in good health. For million dollars. [bridge] so that one could cross with wagon according to our own measures we are reason- And I also went through the Brandenburger and horses. I went across together with our in- ably healthy, although we are completely old. I Gate. This has 12 pillars about four feet across terpreter. In the highest place in the middle it am already 80 years old and my wife is 74 in diameter and 90 feet high, and on top stood was about 50 feet high _____. I would gladly years old, and we have been married for 54 the Royal chariot with four horses harnessed have known how many millions of dollars the years. But through all this I have gained six with _____ [nusen] from the feet to the ears-- station might have cost. There were also huge pounds. My wife has apparently lost an equal 11 feet, as it was said there, and the entire and costly houses in the city up to eight storeys amount. But nonetheless she still works as vehicle was made out of marble and the king high______. much as her strength permits, for she has made was completely polished, but how many mil- 24 fur coats with their coverings and made lions this all has cost, I do not know. Presently Editor’s Note: The remainder of the travel- many man’s ______[rüde?] and all sorts of we came from Berlin to Hamburg and from ogue report is missing.

Preservings No. 21, December, 2002 - 117 Letter Two: reach you in good health. For in the physical Reimers, but cannot remember that you have [1889] realm we are quite well, but regarding the soul, recently actually written to us. It would please Dearly beloved brother-in-law and sister-in- fairly weak and sick. But my wife is sick and us very much, if some of you there would come law, Martin Barkmans, in Nebraska. Since for a weak. She is still losing [weight] every year, so here this summer, for I cannot say that anybody long time already I had wanted to write a few that those who have not seen her for three or four from here will come there [to you], and regard- lines to you, but which has always remained post- years would not know her. Although she has ing us old people you need not expect that we poned, but for which, in fact, the fault will be that decreased physically, but I am now again quite ever would come over. But if my wife was still I have so little energy or drive for the task, and healthy, for which I cannot thank the Lord enough. as strong and healthy as she was 20 to 30 years because I am also a poor writer. Nonetheless I About three weeks ago I was quite sick, but not ago when she was at her best, and we would now wish to write a few lines to you. And I so ill that I had to lie in bed. The various kinds of have money for it, then I would so gladly visit would also wish that it might find you in good food did not really want to taste at all. you all there. But now I cannot state that it could health, physically but foremostly also spiritually. But my wife, sews yet every day. She lies ever come to pass, as my wife is too weak and I am physically quite well in body, the way I down about two or three times on the sleeping unhealthy, so that she sometimes cannot even was then when you were here, but regarding the bench (Schlaf Bank) for about half an hour, so go to Abr. Penners’, which is only two soul I have hardly any well-being. My wife is that her head gets lighter. For she is also not Feuerstellen to walk by. But if I could follow physically weaker, even less than when you were young anymore, this month she will already be my nature, then I would dearly love to visit you here. But she still enjoys the sewing almost as 77 years. But I am even over six years older than all. much as when you were here. Now I would she. Also because you have such fine fruit gar- really just like to know whether you there are all Now I will write something about Abr. Reimer. dens, for which I have always had a love since doing okay physically and are well? You may have already heard that he died this past my youth. Since I am now exactly thinking about That the Abr. Friesen, who came from summer. He fell sick about four weeks before he it, I would wish that if anyone of you there next Rückenau has died [we have heard] but we have died; after a very sore leg, so that he had great goes to the city, that you might want to do me the not heard on what day, or how old he got. Here in pain in his thighs. Some days he hardly could favour and might buy me a German gardening Steinbach the Heinrich Brandsche, who reached walk around on the yard. But he persisted in so book. The way Martin Barkman has related it to the age of 38 years and seven months, died on far as he made it to the smithy. For two weeks he me, he has seen such a gardening book with August 6. On that same day after vesper, the did some blacksmith work; such [work] as the pictures there in the city and for which he wanted elder Korn. Loewensche in Steinbach also died. people brought to him. some 30 [page 4] to 35 cents. And even if the They were both buried on the 7th of August after On Friday he had driven to Steinbach yet book is not completely new--only that it is fully midday. The Korn. Loewensche reached the age with a load of [page 2] grain to the steam mill. He complete, and that nothing has been torn out, and of 59 years and seven months. The Heinrich himself carried [the bags] up the stairs into the even if it would cost from 50 to 70 or at most 80 Brandsche was brought to the elder Korn. mill. He was well when he came home, but while cents, if it would then be bigger and more com- Loewensche and from there to [page 2] the cem- going to sleep he got very sick, so that he appar- plete and with pictures, than a book which I bor- etery and here the mother and daughter were bur- ently hardly slept at all. The next day, Saturday, rowed when I was in Russia about 37 or 38 ied each in their own coffin but in one grave. I Joh. Reimer sent his son-in-law for the doctor years ago, in which I read about probably all the have never taken part in such a funeral such as and brought him along. He apparently did his [varieties of] fruits. And as I have heard here of this one. best and gave him some ßrten [?] drops and it apples which are to be bigger than any I have But now I will now shorten my humble lowly seemed as if it might help or provide some relief. seen in Russia, and plums here which apparently writing and will ask you, beloved brother-in- But there were certainly no thoughts of getting are over half a pound, I would ask that with the law, whether you might also be so good, and that up, and during the night he was very sick; and first opportunity you might have it sent here this at the first opportunity when you come to the Monday very sick, so that it looked like dying, summer, or even that you might send it by post city, that you would inquire about a gardening and then during the night until Tuesday he was as quickly as possible, and the money I will also book, like you talked [to me about] in Steinbach, so sick, so that none of the children or grandchil- send there at the first opportunity. just before you wanted to travel home; such a dren will have had any thought about sleeping. And now, with this, I will conclude my gardening book where also all the fruits are pic- And so [it went] until about 11 p.m. when the humble and poor writing, for at this time I do not tured as you have seen, which will apparently be sickness increased greatly; from 11 to 12 he had know much of any importance to write other quite expensive, as I understood around 30 to 35 very great pain in his chest, so that he hardly than that we here are all well, as are also the cents which they were asking, and even at most, knew where to stay. But at 12 midnight he de- children, and grandchildren in Steinbach. And up to 50 cents. You would be doing me a big parted from this world. thus we, my wife and I, and all our children, favour if you would want to buy such a book and She [his wife, Mrs. Maria Reimer] nearly greet you very much. then in fall you can see, the money there what it collapsed because of bereavement and sorrow. Blumenort, on 1891, 23 July will cost, I would send it along to you this fall yet On the 20th of May, on Thursday, he was buried. “Abram Reimer Senior” at the first opportunity. But we have the steadfast hope that he will have And likewise also greet there all friends. Also I have sent two flower cuttings and such gone into eternal joy and rest. He reached the age rare flowers as I have sketched on the paper. The of 49 years, 9 months and 14 days, and lived in simple one I gave to Abr. Friesen in Steinbach. wedlock for over 23 years. For about a week she He has grown the simple one in his garden. But hardly ate and drank anything, and slept very no one has so far grown the double [flower] in little, and apparently could hardly walk across their garden. And then I also have to sent you an the room. The next Monday she got so sick so empty [Lehr grißen]. But this you will probably that everyone thought she would probably fol- want to keep as a momento. I have very poor and low him out of this world. The doctor was again dirty ink. [Last line intelligible]. brought here and he exerted his best efforts. She January 26, 1889. was also always up at night. [page 3] He also was here until almost noon, when they drove Letter Three: him home, as she could already speak a little. But [1891] there were many guests here, as they apparently Much beloved friend or Martin in Nebraska! thought that this could well be the end for her. Since for a long time already I wanted to write Now I will ask yet if I may, how you there you something, which has not yet occurred, then are doing or making out. Undoubtedly you have I would like to wish that these few lines might sometimes written your beloved brother Joh.

118 - Preservings No. 21, December, 2002 Bergthal and Schönfeld Census 1858 - Abridged 1858 Revisions-Liste, Abridged, for the Villages of Bergthal and Schönfeld, Bergthal Colony, Imperial Russia - Translated, edited and annotated by Henry Schapansky, 914 Chilliwack St., New Westminster, B.C., V3L 4V5. See Preservings, No. 13, page 57, for abridged 1858 census for the Bergthal villages of Bergthal and Friedricthsthal.

Schönfeld Colony (Village). Bergthal Colony (Village). Revisions-Liste Age 1850 Revisions-Liste Age 1850 1. Gerhard Isebrandt Wiebe ...... 49 (d.1858) 1. Gerhard Abraham Janzen ...... 44 2. Jacob Jacob Dirksen (Note 2) ...... 45 (d.1853) 2. Peter Martin Friesen ...... 37 3. Jacob Anton Hoppner ...... 58 (d.1857) 3. Wilhelm Wilhelm Rempel ...... 38 4. Dirk Dirk Tows ...... 43 4. Bernhard Gerhard Penner ...... 45 (d. 1854) 5. Franz Abraham Harder ...... 45 5. Heinrich David Falk ...... 51 6. Bernhard Bernhard Dyck ...... 44 6. David David Falk...... 40 7. Jacob Jacob Dirksen ...... 45 7. Johann Peter Funk ...... 46 8. Gerhard Jacob Wall ...... 48 8. David David Driedger ...... 29 (d. 1855) 9. Peter Peter Funk...... 44 9. Missing (No entry) ...... __ 10. Jacob Peter Heinrichs...... 20 10. Philip Michael Kahler ...... 42 11. Johann Johann Gröning ...... 42 11. Johann Johann Leycke ...... 25 (d. 1851) 12. Kornelius Peter Epp ...... 46 12. Jacob Peter Martens ...... 53 13. Abraham Johann Hiebert ...... 50 13. David Peter Penner (Note 1) ...... 29[1858] 14. Jacob Abraham Friesen ...... 48 14. Peter Klas Wiens ...... 35 15. Abraham Abraham Dyck ...... 40 (d.1851) 15. Johann Johann Wiebe ...... 18 16. Johann Johann Krahn ...... 14 16. Wilhelm Wilhelm Rempel ...... 60 (d. 1850) 17. Gerhard Gerhard Kähler (Note 3) ...... 41 17. Gerhard Gerhard Wiens ...... 30 18. Jacob Wilhelm Thiessen...... 49 18. Peter Peter Harder ...... 35 19. Johann Johann Löppky ...... 45 19. Johann Peter Sawatsky ...... 46 (d. 1854) 20. Dirk Dirk Reimer ...... 35 20. Martin Jacob Friesen...... 30 21. Bernhard Peter Friesen ...... 44 (d.1854) 21. Heinrich Peter Ens ...... 20 (d. 1854) 22. Jacob Peter Reimer...... 39 22. Peter Heinrich Unger ...... 37 23. Johann Gerhard Penner...... 52 23. Peter Karl Winter ...... 11 24. Peter Jacob Harder ...... 63 (d.1853) 24. Martin Martin Klassen ...... 54 25. Jacob Jacob Funk ...... 15 25. Heinrich Kornelius Hiebert ...... 58 (d. 1851) 26. Jacob Johann Schwartz - 1852 from Niederchortitza ...... 33]1858] 26. Kornelius Peter Sawatsky ...... 43 27. Peter Erdmann Buhr - 1852 from Niederchortitza ...... 40[1858] 27. Jacob Peter Siemens ...... 36 28. Simon Jacob Schröder - 1852 from Schönhorst ...... 42[1858] 28. Johann Peter Funk ...... 63 29. Abraham Johann Friesen - 1852 from Schönhorst ...... 34[1858] 29. Peter Peter Sawatsky...... 39 30. Jacob Phillip Dyck - 1852 from Neuendorf ...... 33[1858] 30. Abraham Martin Friesen ...... 43 31. Johann Peter Abrams - 1853 from Molotschna...... died 1856 31. Johann Bernhard Klippenstein ...... 38 (Tiegerweide) 32. Peter Johann Funk - 1852 from Niederchortitza ...... 59 [1858] Note 2: Transcription error - should be 1853 not 1883. 33. Abraham Abr. Friesen - from Niederchortitza ...... 42 [1858] Note 3: Transcription error – age. Should be 41 not 44. The 1858 list gives 34. Jacob Jacob Harder - 1852 from Schönwiese ...... 46 [1858] the age 49, correctly. 35. Johann Johann Löwen - 1852 from Neuendorf ...... 41 [1858] 36. Johann Johann Schröder - 1852 from Kronsthal ...... 50 [1858] Annotation to 1858 Bergthal Census by H. Schapansky 37. Daniel Abraham Ens - 1853 from Molotschna...... 31 [1858] Recently, Delbert Plett forwarded to me a Russian transcription of the (Rückenau) 1858 Revisions-Liste for the Bergthal Colony villages of Bergthal and 38. Peter Peter Hamm came 1852 from abroad ...... 42 [1858] Schönfeld. Along with the 1858 Revisions-Liste data previously published Note 1: The 1853 and 1858 ages are in obvious disagreement. The entry (in summary form – Preservings, No. 13, page 57) for Heuboden and refers to David Penner (1819-86). Note the 1858 column of ages was Friedrichsthal, we now have additional information on four of the five deleted as they merely repeated the ages in the 1850 column. Bergthal Colony villages, complementary to the material in the Bergthal Gemeinde Buch (Note 1). In some cases there is additional family informa- in which a Margaretha (b. circa 1806) appears. We also have a listing of tion, particularly on families (very few) who remained in Russia. Peter’s family at Neuendorf in 1808 in which no Margaretha appears. It Of particular interest are the patronymics of the 1858 Revision (census) seems there may, indeed, be a mistake in the patronymic here. (Note 2). lists, given for both married men and women. There are generally few surprises, with the information generally agreeing with information or 2. Simon Schroder, 1817–76. research published elsewhere, as for example, in my own Preservings He appears in Schönfeld entry No. 28 with a patronymic of Jacob articles or in my recently published book. I was however particularily (Jacoblev). Other sources seem to indicate Simons’ father was one Bernhard struck by four entries (although there may yet be one or two items in the Schröder. (Note 3). Again we may have an incorrect patronymic here, female patronymics requiring further study). I would like to comment on although further investigation seems required. these four briefly as follows: 3. Johann Funk, 1786–1858. 1. Margaretha Breuil, b. 1806. He appears under Bergthal entry No. 28 with a patronymic of Peter. Up m 31-10-1826 Peter Funk (1799-1881). to this point, it was difficult to make a reasonable conjecture as to his She is found under entry No. 32 for Bergthal and her patronymic is given background. In 1808, he was working at Karl Jägers at Rosenthal, Old as Peter (Petrovna). Now there were not a great many Breuils in Mennonite Colony, (Note 4). Russia at that time, excepting brothers Jacob, Johann and Peter Breuil. Johan Now, there was a Peter Funk, listed in the 1776 census for West Prussia, Breuil died in 1802. We have a listing of Jacob’s famil y at Burwald in 1808, at Kerbshorst: 1 wife, no children listed. This Peter Funk appears to have

Preservings No. 21, December, 2002 - 119 moved to the Ellerwalde region of the Tragheimersweide Gemeinde be- Endnotes: tween 1783-1788. In that year, two sons Heinrich and Peter were baptized. 1. Bergthal Gemeinde Buch (Steinbach, Manitoba, 1993). The Kerbshorst Peter Funk and the Ellerwalde Peter Funk may not be the 2. B.H. Unruh, Die Niederlandisch – Niederdeutschen Hintergunde der same, since the latter did have children who should have appeared in the Mennonitsche Ostwanderungen (Karlsruhe, 1955), page 276, no. 17, page 1776 list. However, I believe they are the same and the children may have 272, no. 4. been with relatives. This Peter Funk may well be the father of the above 3. For example, see Mennonite Historian, June 2002, page 6. Johann Funk. In that case, Peter Funk would have been part of the Kerbshort- 4. H. Schapansky, The Old Colony (Chortitza) Russia (New Westminster, Kerbswald group I described in my Preservings article of June, 2002, page B.C., 2002), page 358 no. 6. 21 (and in my book) as having Lithuanian connections. 5. Ibid., page 182 no. 50. 6. Unruh, page 345 no. 184. 4. Gerhard Wiebe (1800-58). 7. Bergthal Gemeindebuch, A48. He appears under Schönfeld entry No. 1 with a patronymic of Isebrandt. 8. Reinlander Gemeinde Buch, (Winnipeg, 1994) no. 70. This would make him a son of Isebrandt Wiebe (b. 1761) of Chortitza and a nephew of Old Colony Ältester Johann Wiebe (1766–1823) (Note 5). Johann Wiebe, in turn, was a nephew of the prominent Ältester Gerhard Wiebe (1725–96) of Ellerwald-Elbing in West Prussia. There seems to be no reason to question this patronymic. In my Preservings article on the Bergthaler Wiebes (No. 13, pages 60-61), I had proposed that this Gerhard was the same as Gerhard Wiebe (b. 1800), son of Heinrich Wiebe (b. 1746) who had come to Russia in 1802 (Note 6). According to B.H. Unruh, Heinrich had moved to Einlage by 1816. It therefore appears that the above Gerhard Wiebe, father of Bergthaler Ältester Gerhard Wiebe, was the Gerhard who was the son of Isebrandt, and not Heinrich, as I had thought. This re-opens the question of how Bergthaler Ältester Gerhard Wiebe and Fürstenlander Ältester Johann Wiebe were related, since they were reportedly cousins. The parents of Ältester Gerhard Wiebe were: Gerhard Wiebe (1800–58) m. 1821 Agatha Dyck (b. 1804), (Note 7). The parents of Ältester Johann Wiebe were: Bernhard Wiebe (1796–1852) m. 1817 Helena Wiebe (?), (Note 8). Unfortunately, the data available does not allow an easy answer to this question. Discounting a connection on the Dyck side, for which there is little evidence, and which would be difficult to support, the logical conclu- Alexander Tedeyev, director of the Zaporozhye State Archives, and Adina sion is that Helena Wiebe was a sister of Gerhard Wiebe (1800-58), as Reger, co-author of Diese Steine, meet at the Zaporozhe Hotel, Ukraine, indeed I had previously suggested. June 10, 2002, to discuss various historical matters. A hearty thank-you is Unfortunately again we are faced with the possibility of a transcription hereby extended to Alexander Tedeyev for providing the HSHS with the 1858 error. In the 1801 census, where Isebrandt Wiebes’s wife and only daugh- Revisions for four Bergthal Colony villages--two in 1998 and two in June of ter (up to 1801) are listed as “Diana” (?) we appear to be dealing with two 2002. On behalf of the 50-60,000 descendants of the Bergthal Colony of different names. While most of the “Dianas” in the 1801 census transcrip- Imperial Russia, scattered across North and South America, we acknowledge tion may be identified as “Annas” some are Helenas (and not only in the the important contributions Dr. Tedeyev has made for the historiography of case currently under discussion). our community. See Preservings, No 8, Part One, page 58, for A. Tedeyev’s My conclusion is that Isebrandt Wiebe, while married to Anna Isaac, article on the Russian Revisions (census) 1795-1858. See also Pres., No. 8, did have a daughter, Helena (b. 1795), who was the wife of Bernhard Part One, page 32, for a description of the Zaporozhe Archives and some of Wiebe. Perhaps some addition information will become available however, its holdings relative to the Mennonite experience. to shed more light on this interesting question. Annotations by Henry Schapansky, New Westminster, B.C. Mennonite Industry in Russia In 1911 the eight largest Mennonite factories producing agricultural machinery and imple- ments accounted for 10 per cent of the total of such output in South Russia and 6.2 per cent of the output of all Russia. The following table lists these factories showing total annual production in terms of ruble and personnel employed.

Firm Annual Production Total Employed Lepp and Wallmann 900,000 270 A. J. Koop 610,000 376 J. G. Niebuhr 450,000 350 J.J. Neufeld & Co. 350,000 200 J.A.& W.J.Classen 241,000 145 G.A. Klassen &Neufeld 200,442 140 A. J. Koop (1838-1920) was one of the founders J. Jansen and K. Neufeld 200,000 110 of the Mennonite manufacturing industry in By Cornelius Krahn, courtesy Mennonite Life, January 1955, page 21. Russia, who provided 10 per cent of all the ag- ricultural equipment in the Ukraine. Photo - Men. Life, Jan. 1955, page 21. See Diese Steine, pages 108 and 202.

120 - Preservings No. 21, December, 2002 Material Culture Russian Loanwords in our Word Treasury “Russian Loanwords in our Word Treasury,” by Jakob (later Walter) Quiring, Der Bote, September 19, 1928, page 1, with a reply by Peter Braun.

Editor’s Foreword. and refreshed by ongoing religious Like other aspects of Russian Mennonite life interaction and commerce with their and culture, language is an incredible repository mother communities in Flanders, Hol- of the priceless treasures of our collective jour- land, Northern Germany and ney in time. Through five centuries of pilgrim- Friesland, a dynamic still active and age, sojourn and flight from one land to another, vigourous among conservative Men- we are connected by language, food, decorative nonites to the present and spanning arts, customs and tradition, with as many as 20 four continents. nations and many regions across four continents. This also speaks for the multi- Etymology is the study of word derivations dimensional cosmopolitan life world or the history of particular words. Such a study of Mennonites long before jetsetters goes to the next step in language research deter- and globilization became fashionable mining the origins of words. The etymology of - whether Flemish artisans in 16th Mennonite Plautdietsch tells the history of our century Danzig, 17th century Dutch people. Two hundred years of life in Russia was shipping magnates in Amsterdam, among the more significant of the various influ- modern Old Colony settlers in Bo- ences upon Mennonite life and culture. Nowhere livia or Umseidler in Germany - our Left: Walter Quiring, Rosthern, Sask., educator and journalist, is this more evident than in our beloved Plaut. people have always related to com- editor of Der Bote 1955-1963, lecturer United College, Winnipeg, A valuable beginning in compiling an inven- munities and life worlds which and later retired to Calw, West Germany. He was the author of tory of Russian loanwords was made by Jakob straddled and crossed international several important pictorial works, including Als ihre Zeit erfüllt (Walter) Quiring and Peter Braun, in several let- boundaries and have developed vi- war (Saskatoon, 1963), 212 pages. Photo - Men. Life, Jan. ters in Der Bote, published in 1928 and 1929. brant intellectual and rich cultural 1950, page 2. Right: Peter Braun (1880-1933), an outstanding These letters provide an extensive list of Russian communities whose horizons and vis- educator among the Russian Mennonites, best known for his words in Low German and also valuable intro- tas extended far beyond their local recently rediscovered archives of historical materials. Braun’s ductory commentary on the topic of loanwords village and immediate family. Who Der Molotschnaer Mennoniten-Schulrat 1869-1919, 150 pages, was published in Göttingen in 2001. in a language, their background and significance among us, for example, does not and discussion of the etymology of a number of have cousins or at least some distant relations in preparing an inventory of loanwords for posterity. specific examples. These letters constitute an ex- Germany, Russia, Paraguay, Mexico or Bolivia? Perhaps it is time now to proceed to further define cellent introduction to the topic of Russian During the late medieval period, Low Ger- the etymology of the word treasury preserved in loanwords in Plaut-Dietsch. man was the dominant language of northern Eu- the three works mentioned. Perhaps it is time that The rich nuances of our culture and language rope and was the working language of the Hansa the task suggested by Dr. Quiring almost 75 years create a veritable mini-United Nations, provid- League, the commercial union which monopo- ago, be continued and carried to fruition. ing a human cloak of many colours connecting lized trade and commerce in the regions of the The Editor. us to most communities in the world in diverse North and Baltic Sea in the 14th and 15th centu- Acknowledgement: ways. This explains how Russian Mennonites ries. The genius of Low German, has been its The Editor is indebted to Dr. Reuben Epp for can seemingly relocate anywhere in the world ability to survive in a post-Hanseatic League forwarding copies of the first two letters in this and in short order establish a new home, feeling world, after which it became the language of mi- exchange. relatively comfortable within an alien environ- norities and the marginalized. Like “Yiddish”, its ment. Over the centuries they have been forced Jewish counterpart, Plautdietsch was incredibly Reading Suggestions: to develop the skill of interacting with multiple enriched by numerous borrowings from a vari- Heinrich Klassen, Mundart und plautdietsche communities and religions into a high artform - a ety of host cultures. If our literature - both reli- Jeschichte: ut Orenburgschen en ut Memritjschen reality reflected in the rich diversity that is gious and creative - became the only homeland (Russland) (Marburg: Elwert, 1993), 155 pages. Plautdietsch. This is a gift shared among the of the Mennonites, as has often been said, then Robert Henry Bucheit, “Mennonite Russian Mennonite diaspora to the present, be it the “Plaut” certainly has become its hearth. `Plautdietsch’: A Phonological and Morphologi- a Professor at Harvard or a humble farmer in the With three excellent Low German dictionaries cal Description of a Settlement Dialect in York jungles of Bolivia. completed through the dedicated work of Herman and Hamilton Counties, Nebraska,” Dissertation, The rich diversity of Mennonite Low German Rempel, Morden, Manitoba, Reuben Epp, University of Nebraska, 1978, 258 pages. also speaks of the linguistic genius of a people Kelowna, B.C., and Jack Thiessen, New Bothwell, Walter Quiring, “Die Mundart von Chortitza who since their first flight from the martyr fires of Manitoba, and another expanded edition by Dr. in Süd=Rußland,”Dissertation, Ludwig- the Spanish Inquisitors in Flanders and the perse- Thiessen on the way, an extensive inventory of the Maximilians Universität, München, 1928, 128 cutions of the magisterial reformers in Friesland, Mennonite Plaut has already been created. Their pages. have almost invariably spoken a least three lan- work in turn was predicated upon that of earlier Gerhard Wiens, “Russian in Low German,” guages at any given time. After fleeing to Friesland, researchers and writers including B. H. Unruh, in Mennonite Life, April 1958, pages 75-78. Flemish Mennonites spoke Dutch, Friesian and Walter Quiring, Henry D. Dyck, Dr. Ulrich Hugo Heinrich Schroeder, “Redensarten und Low German (Oosters). After relocation to the Tolksdorf, editor of the Preußisches Würterbuch, Verse der Russland Friesen,” Deutsche Post aus Vistula Delta in Prussia-Royal Poland, they even- and Walter Ziesemer, originator of the Prussian dem Osten, 1938. tually exchanged their Dutch for High German dictionary, to name a few. Low German reading suggestions, courtesy and their Low German for Plautdietsch. All the In his Der Bote letter of September 19, 1928, of Conrad Stoesz, Mennonite Heritage Centre, while their language capabilities were nourished Walter Quiring made a worthy proposal, namely, Winnipeg, Manitoba, telephone (204)888-6781.

Preservings No. 21, December, 2002 - 121 Russian Loanwords, by Walter Quiring the second horse while harnessing, bi-bei plus Mitja, Jehor, Andrusch, Jasch, Wanj, Osip, From an observation of our people, non-Men- the Rus. “pretsch”, Rus. upretsch - harnessing; Kornjusch, Kolja, Petrusch, Polja, Filja, Witja, nonites interested in language, are always again buhor, hill, little Rus. (Ukrainian) - “buhor”; Wasja, Wolodja, Anjuta, Natascha, Ljolja, Katja, cognizant that so many foreign loanwords mani- chomut - kumt, Rus. “chomut”; dagat - tree sap Musja, Manja, Maruska, Mascha, Olja, Sonja. fest themselves in our vocabulary. If they are (Birkenteer), Rus. “Djogotj”; kir - Pike, Rus. h) Other borrowings: banj - sauna, Rus. “banja”; unfamiliar with the stages we have experienced “kirka”; knaut - horsecollar, Rus. “kanat”; knut - berotsen - bellows, Rus. “berotsja”; bosjak - during the course of our long wanderings over whip, Rus. “knut”; kowil - reed grass, Rus. clump, Rus. “bosjak”; bubne - drum, Rus. the past 400-500 years, they will exert them- “kowylj”; kurei - salt grass, Rus. “kuraj”; “buben”; buntujen - mutineers/ protesters selves in vain, to explain these occurrences. obojauna - chauffeur’s seat, Rus. “obojanka”; (meutern), Rus. “buntowatj”; cholodne - prison, Should he know, however, that we once called podkladke - iron washer, Rus. “podkladka; Rus. “cholodnaja”; dißatje - ten men (10 stück), Holland our homeland, that for several centuries powos - small Rus. wagon with wooden axle, Rus. “desjatok”; duchi - perfume, Rus. “duchi”; we had to trade this for Poland, that there among Rus. “powoska”; serei - haymow, Rus. “saraj”; huleten - visiting, Rus. “guljatj”; hupke - tinder, German colonists we yielded up our mother schebaun - shepherd, Rus. dialect “tschaban” Rus. “gupko”; krutsch - wide and deep gorge, tongue in favour of Low German, and that we [Turkish]; schemaken - teamsters, Rus. Rus. “krutschina” [krutscha]; kuchne - kitchen then emigrated further to Russia, and there adopted “tschumakowatj”; schornik - harnessmaker, Rus. in a small, almost free standing building, Rus. many a Russian word in 150 years, that one part “schornik”; winochod - manner of walking of “kuchnja”; kuschorke - midwife, Rus. of our colonists finally emigrated to Canada, many quadruped (Passgang), Rus. “inochod”. “akuschorka” [akuscherka]; küta - estate where even they were preserved from the inter- The Household: (Ökonomie), Rus. “chutor”; laufte - store, Rus. national melting pot (Schmelztiegel) of the all a) Food and sustenance - Arbüs (Molotschna “lawka”; lauweschnik - trader, Rus. encompassing de-Germanization; should he know colloquial with ü) - Watermelon, Rus. “arbus”; “lawotschnik”; lischne - overflow/surplus, Rus. all that - the language researcher - then he will Kürbus, the actual Arbuse, is actually called “lischnjeje”; mescheien - hinder, Rus. “meschatj”; have more success in the brain-smashing in de- “kawun” in Kl. Rus. [Ukrainian]; berstaund - mohil - hill/burial mound, Kl. Rus., “mohila” termining the origins of a word such as watermelon and melon field, Rus. “baschtan”; [russisch - mogila]; moschke - small fly, Rus. “opkoldünen” or “plüis” or “pans”. bokleschan - tomato, Rus. “baklaschane”; borsch “moschka”; mutschen - exert/distress, Rus. We have not been able to bring all the words - cabbage soup, Rus. “borschtsch”; bultje - large “mutschitsa”; molodeis - compliment, a brave which we have borrowed in one country to an- round whitebread, Rus. “bulka”; kislota - fellow, Rus. “molodjets”; nuschnik - closet other. All superfluous words were thrown over- lemonjuice, Rus. “kislota” [this word is com- (Abort), Rus. “nuschnik”; otscheredj - follow- board and forgotten in the new environment. monly used in Russia for sour sauce]; kolodeis - ing in a row (Reihenfolge), Rus. “otscheredj”; Thus, the Hollander in Poland no longer had any brine, pickled meat, Rus. “cholodez”; paske - pitsch - large Russian oven, Kl. Rus. “pitsch” need for the words dealing with fishing and ship- Easter bread, Rus. “pascha” [pascha is the name [Rus. “petsch”]; plauwinj - flood plain (Flußaue), ping and they have apparently disappeared with- of the holiday and paska the Easter bread]; pranik Rus. “plawnja”; pokrow - 14. (1.) October, Or- out exception. The Mennonites from the Vistula - round pepper cookies, Rus. “prjanik”; sacharin thodox holiday (Maria, Schutz), Rus. “pokrow”; Delta on the Russian steppes, no longer used the - sweetener, Rus. “sacharin”; salo - bacon, Rus. pop - priest, pope, Rus. “pop”; poperos - ciga- subject expressions for dike building, dam “salo”; sejanka - plain flour, Rus. “sejanka”; rette, Rus. “popiroßa; poprafke - failing a recruit breaches, draining of swamps, etc., and they were scheßnik - garlic, Rus. “tschesnok”; wreniki - for one year, for improvement, Rus. “poprawka”; forgotten. cheese pockets, Rus. “wareniki”; wrenje - jam poselke - post package, Rus. “posylka”; In Siberia and in our eastern-Russian colo- preserves, Rus. “warenje”. powestke - notice by the post, Rus. “powestka”; nies, the horses in winter were hitched one in b) Household Appurtenances: duchowke - prijom - mustering of recruits, Rus. “prijom”; front of the other: one drove “hussem” from the warm portion of oven or Hearth, Rus. pristaum - lumberyard, harbour, Rus. “pristanj” Russia, “Gusjkom”, from “Gusj” - “Gans”, “duchowka”; raschke - large wash basin, Rus. (lumberyards in Russia were often located at a “Gänsemarch” [goose stepping]. In the Ukraine, “rjaichka”; semowoa - teamaker, Rus. harbour so that the Russian word for harbour where one did not drive “hussem”, this word “samowar”; tobretke - backless chair (Schmel), has commonly taken on the meaning of lumber- was not known, and those Siberians who settled Rus. “taburetka”; yard); proschenje - petition, Rus. “proschenije”; over to Canada will undoubtedly soon forget the c) Clothing: Lapte - woven bark shoes, Rus. prowaulje - abyss, fall down or through, Rus. word. “laptji”; pojaus - girdle/belt, Rus. “pojas”; scharf “prowaliwatsja” [prowal]; ritsch - small stream/ In Russia, the Mennonite villages, especially - scarf, Rus. “scharf”; Schemarkepels - furcoat creek, kleinrus. “ritschka” [russisch - retschka]; in the younger settlements, mostly lay nicely close with narrow waist, Rus. “tschumarka”; schinel - sklad - warehouse, Rus. “sklad”; sostje - suck- together, so that the colonists lived separated by cloak, Rus. “schinelj”; ling (Schnüller), Rus. “soska zu sosatj” to suck; themselves. Since they were already not without d) Relatives: bautke - father, little Russian (Uk.) spaßibo - thank-you, Rus. “spaßibo; stereien - mistrust against untried new and foreign matters, “batjko”; did - old man, little Rus. (Uk.) - “djid” try hard/hurry, Rus. “staratsja”; storosch - watch- Russian words were only slowly able to make (grandfather); plemenik - nephew, Rus. man, Rus. “storosch”; sutke - day and night, Rus. their home with them. “pljemjanik”; swaut - friend, Rus. “swat” (free, “sutki”; simlin - sod house, Rus. “semljanka”; Some 150 Russian loanwords have been iden- in-law); schajke - band, Rus. “schajka”; schot - adding tified to date in our lingua fauna, meaning that e) Governance, trade, measures and history: machine, Rus. “stschjoty”; trub - pipe, Rus. we have only - so to speak - adopted one word bolnitse - hospital, Rus. “bolnjitsa”; deßatnik - “truba”; trubtje - tobacco pipe [Rus. “trubka”]; per year. The Volga German colonists, who only assistant village mayor, Rus. “deßjatnik; schemedaun - suitcase, Rus. “tschemodan”, but immigrated to Russia a few years before we did, iswoschik - carriage chauffeur, Rus. tschamadan originates in Persia via the Tartars. absorbed 800 words during this time, which “iswosschtschik”; nosilschik - porter, Rus. among other things also speaks for their much “noßiljschtschik”; prekauschik - clerk, Rus. Reply by Peter Braun, from Der Bote, Nov. more rapid Russification. “prikastschik”; sotske - assistant, Rus. “sotskij”, 15, 1928, No. 46, page 1. Only the words are recorded here that have sotnik, from “sotnja” hundred; schod - Wolost In his article in Der Bote, No. 38, Mr. J. unequivocally gone over into the possession of meeting, Rus. “schod”; mirki - grain measure, Quiring has provided a very worthwhile inspira- our word treasury and which apparently are used Rus. “mera” [little Rus. “mirka”]; tschetwat - grain tion. The question regarding the origins of many in all Russian colonies. measure, Rus. “tschetwaertj”; schwerke - 1/2 Ltr., words of non-German origins in our vocabulary, Farming: Rus. “tschetwerka”; is of interest - not only to our linguists and histo- Most Russian loanwords are taken from the f) Krankheiten: solotucha - tuberculosis/lym- rians, but also among a wider circle within our farming economy and more specifically: baraban phatic disease (Skrofel), Rus. “solotucha”; swinka Mennonite people, which is also being begun to - the rumble of the threshing machine [or musical - mumps (Ziegenpeter), Rus. “swinka”; be characterized as a distinct branch of the Ger- instrument]. in Russian “baraban”; bipritsch - g) Christian names: Antosch, Saschka, Boris, man people within scientific knowledge. Many

122 - Preservings No. 21, December, 2002 very common words remain a puzzle to us when loanwords on the estates (Ökonomien) than in the printers of “Der Bote” (End of Bote Nov. 15, it comes to their origins. From where, for ex- the villages, since more Russian is being spoken 1928, No. 46, page 1). ample, do the words, japs, schlef, schrug, klemp, there. If we now actually want to include also the zoagel, plesta, schuereile, jankre, krukebet, widely separated daughter colonies such as the [Der Bote, Nov. 22, 1928, continuation]. raubelke, lachel, etc. This is no casual question, Crimea, Sagradowka, Memrik, Kuban, Samara, After this somewhat lengthy introduction I for in its answer lies the solution to further im- Orenburg, Turkestan, Barnaul, a confusing mul- return to the article mentioned at the beginning. portant questions. In our writings, which gener- tiplicity will result. I would therefore suggest, The record compiled by Mr. Quiring has 134 ally speaking is a Low German dialect, there are that we firstly remain standing with the two large loanwords. But when he assumes that these words many words of Russia, Polish, Hollandisch, mother colonies - the Old Colony and the are being used in all the Russian colonies, it is French and English origins, and certainly also Molotschna. The language peculiarities of the not quite sufficient. I can only judge regarding others. A word in our situation can only be re- daughter colonies can then later be added as ad- the Molotschna, which within itself is also not garded as a loanword, when it does not arise in ditions. uniform, but in the more centrally located vil- the German language, and when it is more or less But even the Old Colony and Molotschna are lages some words (14) are not used at all and in general use. not uniformly one whole. The Old Coloniers and others very seldom (9). On the other hand, there It is almost impossible for an individual to the Molotschnaers, came from a common home- are in addition to the words mentioned, another establish all the loanwords of a district and their land, emigrated to Russia at almost the same time, quantity of other loanwords, that are commonly origins. 1) Because seldom would he master all and do not live all that far apart, and still, we find being used there. the relevant languages; 2) Because not all words among them, quite recognizable differences, and The words not being used in the Molotschna would occur to him that he knows; 3) since he actually also in the language form. Thus the Old as far as I know are: buhor (one says “mohil”), only knows the loanwords which are used or Colonies end their verbs with a “en” (he says, kowil (known as “schtapnatle”), raschke, lapke have been used in his own particular area. The “lesen” and “Schrieven”); among the (“pereske”), solutucha, swinka, bubne, krutsch, lists of any individual, therefore, will be mostly Molotschnaer the “en” is missing (he says, “lese” mutschen, pristaum (for lumberyard; but for incomplete. It is much easier for a larger commu- and Schrive”). The same also applies to nouns. harbour pristanj is also used), also I have never nity, such as presented, for example, by the read- As a form of address among strangers, the Old heard the names - Osip, Polja, Filja and Natascha ership of “Der Bote”, since interested persons Colonier mostly uses the “Ihr” - the Molotschnaer - among the Germans. In addition to Jehor, help each other out, and can add to and correct “Sie”. Earlier there were also individual families Grischa is also used for Gerhard. each other. in the Molotschna, where the verbs had the “n”; Only seldom used: podkladke, schornik, For this reason I would like - naturally with also one could now and again also hear “je” or sejanka, tobretka, scharf (schaul), deßatnik (10th the good permission of our treasured editor - to “ju” as a form of address. But at present, these man), kuschorke, proschenje (instead make the suggestion that we follow up the ques- forms only occur there very rarely. Also the “proßiken”), prowantje. tion brought forward by J. Quiring in “Der Bote” loanwords here and there, as we shall see later, Certain words are used conditionally. For ex- and to firmly establish all possible loanwords in are no longer the same. ample, bolnitse (a Russian hospital is called our vocabulary, and, indeed, in an established Naturally the process of loanwords is not yet “bolnitse” or a German hospital is called order. Since the beginning with the Russian concluded, rather continues further. Each living Krankenhus), storusch (if a watchman is a Rus- words has already been made, it follows logi- language is everywhere subjected to change - sian he is called “storosch”, but not necessarily cally that these come next in the row, then the certainly a written language generally speaking always. For example, a bestaunwachta, or if it is Polish ones can follow, further the Holandischen less so than a language such as our dialect that is a post, that is usually filled by a Russian), knut [Dutch], French, English, etc. Since we come only spoken. Consequently we also have (is not used for “Peitsche” (whip) but only for a from Russia, almost all of us master the Russian; loanwords of recent date. During the first war, stick with a globe or other enlargement at the end only a few will know Polish. But undoubtedly for example, the fine word “pulemeta (for ma- [cudgel]), kuchne (on the estates, the building “Der Bote” has subscribers among the Polish chine gun), became common in the Molotschna, where the workers’ kitchen was, where the work- Mennonites and also in West Prussia, who can which would be completely un-understandable ers ate, was the “Kuchne”; but among the farm- help out. Likewise there will also be readers, if we did not know that it came from the Russian, ers in the village the “küche”, if it was located in who can speak “Plaut” and Dutch (Hollandisch), “pulemjot”. Presently, after the Revolution, when an addition or free-standing building, was the Plaut and French, etc. In this way, “Der Bote” almost all villages are filled to a lessor or greater “sommateak”). can make a very worthwhile contribution to the degree with Russians, the acquisition of Russian Certain words are spoken out somewhat dif- knowledge of langauge and language study and words will apparently accelerate rapidly. ferently: chomot (not chomut), bokleschaun (not thus provide a service for scientific knowledge. It is not always sufficient to know the requi- bolkleschan), borscht (not boarsh), pekiba (not (Bote Note: Gladly we place the pages of “Der site language to establish the origins of a sapßibo), in the berstaund the letters “r” and “d” Bote” at service. There will be no lack of linguis- loanword. With related languages or words which are usually not used, the trader [dealer] is tically knowledgable readers, who can provide arise in several languages, it is difficult to answer lauschnik (not lauweschnik). the mentioned contributions. It will, therefore, the question regarding the origin of a word. Thus, The word obejauana has it own peculiarity. depend on the good will of the invitees regarding for example, the word, “kobel” (mare), can just Certainly the Russian calls this wagon the topic under investigation, whether more of as easily come from the Russian as also from the “obojanka”, but it seems unlikely to me that the this nature will be offered in the paper. I assume Polish. It must therefore be determined whether word originates from the Russian. I would sooner that the honoured writer has forgotten that rel- the Mennonites already knew the word when believe that the opposite would be the case, and evant articles have already appeared, which he they moved to Russia, or whether they already that the Russians have borrowed the word from did not mention: they are “Polish influence in our also used it in their former homeland in West us. The Russian did not have this type of wagon Plaut-Dietsch,” by J. __ (No. 49, Der Bote, Dec. Prussia. earlier, and instead first came to know it from the 1927, and “Influence of the French language on The written form of the Plautdeutschen words German colonists, and therefore they could not Plaut-Dietsch,” by J. Bleu (No. 11, March 14, also offers a certain difficulty, since the German have possessed the word earlier than the Ger- 1928) - The Editor). alphabet does not have a distinct writing sign for mans. A Russian who has never come in a Ger- Such determinations can always only encom- all sounds. There is needed a character for the man village, absolutely does not know the word pass a restricted area. Different locals each have “A”-sound in “Obrum” (Abraham) and for the since it is not known in the their own unique peculiarities, which also ap- soft “J” such as “Journal”. In addition the vari- Russian______[line missing]. plies to their loanwords. Villages, which had ous “e”-sounds and the long and short vowel As already said, an entire quantity of Russian neighbours, will manifest more Russian must be signified in some way, otherwise only loanwords ______[are missing?]. An addi- loanwords, than such villages which have only those will read the words right who know the tional 85 have come to my mind, which would little interaction with Russian. One uses more Plaut. But that might well cause difficulties for not even be all of them. Some of them might well

Preservings No. 21, December, 2002 - 123 be of Polish origins, but which I cannot defi- “sabastowka”; sakuske - repast, “sakuska”; ing “serok” or “sirok”. nitely establish. The derivations of some of the ßamohon - homemade schnapps, “ßamogon”; Also our numerical word, “tachentich” origi- others are questionable. Corrections are there- semski natschalnik - governor/sheriff, “semskij nates from the Old-Saxon “antachtoda”; the “an” fore desirable. The name of the Russian police natschaljnik”; semstwo - district government, has fallen away earlier, for in Middle-Lower- officials such as stanowoj, uradnik, etc. will natu- “semstwo”; ßelenka - soup with mutton, German it already is called “tachentich”. rally also disappear from the colloquial usage “ßeljanka”; ßemetschke - sun flower seeds, “Tab u n ” is also known in the West Prussian now that these officials no longer exist. “ßemjatschki”; ßerpinke - thin material, vocabularies, and therefore does not originate “ßeryjanka”; ßirak - coat from course material, from Russian either. (Conclusion). “ßerjak” (simple farmer); ßowet - village coun- “Kupeln” is a German word, which has not [F rom Der Bote, Nov. 29, 1928] cil, “ßowjet”; ßud - judgement, “ßud”; ßudika - somehow been re-borrowed from the Russian I will allow the words to follow in alphabeti- lawful process, “ßuditsja”; ßumke - back pack or either. Certainly it is only sparingly used in Ger- cal order, with the loanwords first, followed by cloths bag, “ßumka”; stanowoj (pristaw) - dis- man, e.g. Kuppeler, Kuppler, Zuhälter, etc. (cou- the meaning and then, finally, the original Rus- trict police official, “stanowoj pristaw”; starschi pling, coupler, concubine). It can be traced to sian word. - superior in the Forstei, “starschij”; straschnik - Middle-High-German from kuppeln, koppeln, bustuje - strike, “bestowatj”; baub - farmer’s wife, police guard, “straschnik”; strok - term of ser- to lay on the Koppel, binding, to chain, and origi- “baba”; berisch - winning, “barysch” (from the vice, “ßrok”; schachte - shells (measure for sun- nates from the Latin, “copulare”. Tatar.); berischnik - trader, especially a horse flower seeds), “tschaschka”; tebun - livestock The words “starschi” and “kortschujen” do trader, “baryschnik”; blot - mud (after the rain) - herd, “tabun” (horse herd); tjotja - aunt, “tjotja”; not belong to the category of words of commonly von boloto (quagmire)?; budke - watchman’s hut trojke - threesome, “trojka”; uradnik - head of used loanwords. Together with other words, e.g. (especially on the railway), “budka”; charschewne local police guard, “urjadnik”; veduje - to beat postel - bedstead, trambujen - stamping, machuj - - simple restaurant, “chartschewnja”; deßjatske - up, “from dutj” (duj jewo - hit him!); wolost - overseer to the Russian “machatj” - winking, low ranking policeman, “deßjatsky”; djadja - district, “wolostj”; zujke - ball driving, also a rasoreien - not to get excited, Russian “rasoritjsja”, uncle, “djadja”; drog - a low wagon, “drogi”; dough block game (Klößchenspiel), “from ßuka” to become impoverished, but also to get excited, druschna - interj. valiant, energetic, from (the ball, the dough block in play); zuk - (or zag) jegromt - capable of writing, educated from the “druschno” (united); dumeje - think, ponder, - female dog, “ßuka”; zenofke - bast-mat, Russian “gramoten”, they were borrowed or coined “dumatj”; durrak - idiot, “durak”; dutke - interj. “zynowka”; chotsch - at least, “chotj”; klötke - on the Forsteis [Men. Forestry Camps]. An entire nothing, “dudki”; dwornik - house servant, cage, “kljetka”; kuple (and from this a couple row of other Russian words had become housed “dwornik”; furhon - covered carriage, “furgon” wife (Kupelwif)) - trading, dealing, “kuplja” (buy- in the speech of the barracks-boys, who during (Furgon is not originally a Russian words, but ing, trade); pomoschnik - assistant, the passing of years had basically developed their we have apparently adopted it from the Russian); “pomoschtschnik”. P. Braun. 29. November own jargon. However, these words could not get gorodowoj - protector, “gorodowoj”; hornize - 1928. established in the colonies, since in all likelihood, elegant house on an estate, “gorniza” (the good the designation that they served in the Forstei, was room); howie - to prepare oneself to receive com- Reply, by J. Quiring. not practised in the villages. It would be a much munion through fasting and attending church ser- The Russian loanwords shared by Mr. P. appreciated assignment for the former Forstei sol- vices, “gowetj”; isprawnik - district police chief, Braun in Issue No. 48 in our magazine of the diers among us, to gather these words and to also “isprawnik”; kelosche - rubbers, galoshes, previous year, are a very valuable addition to the publish them in Der Bote. “galoschi”; kibit (wagen) - wagen with a curve- collection initiated in Der Bote. Certainly, a num- The words polkownik, semske, semstwo, shaped cab, “kibitka”; kobel - mare, “kobyla”; ber of words must be distinguished as not origi- stanowoj, uradnik, gorodowoj have also not be- konewaul - lay horse doctor, “konowal”; nating from the Russian, and among these are come firmly established in our vocabulary. The konscheje - to end, “kontschatj”; konwoj - mili- blot, drog, kobel, kruschke, post, prost, tsuk, Mennonites that have emigrated to Canada will tary accompaniment - “konwoj” (convoy is origi- kloatke, kukurus, and kul, which originate from undoubtedly soon forget these words. nally not a Russian word); kortschuje - digging the Polish (Compare with my article, “Polish in- Of more recent date are pulemeta (not out tree stumps, “kortschewatj”; kruschke - small fluence in our Plaut-deutsch,” Bote, Dec. 7, 1927). pulemota?) and likewise predßedatelj and sowet, berries (also a spritely maiden), “gruschka”; “Margaritsch” is of Lithuanian origin - which however, will again disappear together kukerus - corn, “kukurusa” (from the Turk.; kul “magaricios”. with the Bolsheviks. (sack) - large flower sack, “kuli”; lom - crowbar, Also the word “pereske” is not of Russian Likewise Konwoj - accompaniment with cowfoot, “lom”; mageritsch - drinking money, origin; it was brought along from West Prussia guards, from the French “Convoi”. Ferhon has treat at the conclusion of a transaction, by our forebears, where it was also used by the come via the French “fourgon” to be borrowed “mogarytsch”; obrok - land tax, “obrok”; Mennonites for bast (jute) shoes and old worn from the Russian. objeschik - boundary patrol, “objestschik”; out house shoes. Even until today, the ultimate The word tsujke (the ball or dough block in pereske - skin shoes, “from poryskatj” (running origin of this word, which is most definitely not the familiar game) apparently does not come from around) ?; peschol - interj. for defense against German, has not yet been definitely established. the Russian or Polish szuka - or bitch, for then it dogs, “poschol” (scram!); polkownik - superior/ (For many years already, Professor Walter would have to be pronounced “tsuk-ke”. In would chief, “polkownik”; potak - five kopek coin, Ziesemer in Königsberg has been work on a Prus- sooner come from the interjection “tsuj”, a call “pjatak”; post - to fast, “post”; postoj - interj. sian dictionary, which already includes over a with which the pigs are enticed. wait!, “postoj” (stand still!); prasnik - holiday, million entries. All words, regardless whether Tsenowka is not a Russian loanword (per- “prasdnik”; predßedatel - chair of village coun- High- or Plaut-Deutsch, Russian, Polish, or haps from Little Russian [Ukrainian]. Who can cil, “predßedatelj”; prigowor - corporate Holländisch (Dutch) which are found in Prussia help?). (Gemeinde) undertaking, “prigowor”; are to be declared and registered.) Budke is a German word, and is actually found prijomschik - recipient or accepter, e.g. the grain That our word “serok” - a coat (made out of in Russian as a German loanword; that it may in the mill, “prijomschtschik”; proßika - request, coarse, self-woven material), originates from the have been borrowed from the Polish or Russian “prositj”; prost - simple, common, untrimmed, Russian “serjak” - a simple farmer - is quite by the West Prussian vocabulary is quite un- “prostoj”; prostjak - simple, not a proud person, doubtful. The word “serjak” is also only used likely. In Middle High-German it is called boude, “prostjak”; prowoscheje - accompany, rarely in Russian and it is not well known among and in Middle Low-German bode, Middle “prowoschatj”; pulemeta - machine gun, the practitioners of our dialect. The supposition, Netherlandisch [Dutch] boede. The ending “ke” “puljemjot”; rasbojnik - wild lad (as a well mean- that it is a good German word, and comes from can also be the High-German diminutive ending ing reproach), “rasbojnik”; ratnik - militiaman, “russerok” - a Russian coat - is much more likely. “chen”. “ratnik”; roboteie - to work, “rabotatj”; rohoschke The first syllable is dropped, as is also generally The word kalosch - rubber shoes - is not - bast-mat, “rogoschka”; sabastofke - strike, quite common in the language (Aphärese), leav- borrowed from the Russian, it was imported from

124 - Preservings No. 21, December, 2002 Russian Words in Mennonite Low German “Russian Words in Mennonite Low German,” compiled by Adina Reger, Weißenthurm, Germany, and Delbert Plett, Steinbach, Manitoba, Canada.

Introduction. ing article) the reader is already aware that the Russian language was one of One of the most exciting attributes of the Flemish Mennonites since the the significant influences on “Mennonite” Low German. Through their col- Reformation, has been their amazing linguistic ability. Over the centuries loquial language each speaker commands a small core vocabulary of Russian they have maintained a trilingual discourse consisting of a colloquial or consisting of around one hundred words in the case of the Kanadier (those household language, a formal religious language, and a business language Mennonites immigrating to Canada in the 1870s) and two hundred words adapted from their host society, changing and replacing all three at various and more for the Russländer (those Mennonites immigrating to Canada in the points in their history. 1920s), depending on the linguistic prowess of the individual. At the least, it Starting with Flemish (Nieder-Frankish), they learned a variety of lan- should be a great help for those travelling in Russia or seeking to achieve a guages as they fled from country to country in search of religious freedom better understanding of Russian culture, and at the best, it actually forms a - Dutch, Friesian, Low German (Saxon), Prussian Plaut-Dietsch and foundation for learning the Russian language for those linguistically in- Danziger High German, to name a few. Along the way they learned various clined. This is an incredible treasure in a world ever more dependant upon dialects and also absorbed and adapted words and ideas from the different international trade and globalized communication. host countries in which they lived. By the late 18th century in Royal The words compiled by Adina Reger and myself were never intended to Poland-Prussia, the Flemish Mennonites had adopted the Low German be a complete listing and surely many words are not included. It started dialect spoken in the Vistula Delta region as their colloquial or household largely as a novelty of discussing various words that seemed to sound language. Prussian Plaut eventually became the standard household lan- Russian or Slavic, and then analyzing them as to whether they really came guage - the discourse of the private and family domain. This “Mennonite from the Russian or from some other language. Because the Russian Em- Plaut”, as it came to be known, was carried along with the Delta Flemish pire itself was a polyglot of cultures and ethnic communities, much like the pioneers who settled in the steppes of Chortitza and the Molotschna Colo- British Empire at its peak, the goal was quickly established as gathering nies in 1789 and 1804. words which originated from the Russian environment, not necessarily The Danziger High German was also adopted by the Mennonites in the restricted only to Russian words. 18th century. With its archaic pastoral vocabulary and expressive poetic The number of words which Mennonites adopted in their Russian phraseology, it was ideally suited to replace their earlier Dutch as their milieu which are Turkish, Tatar, Latin, Greek and Arabian in origin, for “high” or church language, used in the realm of “higher” discourse in their example, demonstrate that their’s was not a fragile culture, sequestered spiritual and ecclesiastical life. The Mennonite love of languages continued meekly in hopeless isolation. It was a living vibrant society that interacted in Canada and the U.S.A. where they learned English and in Latin America vigorously with all components of their newly found homeland. The word where they learned Spanish as their language of business and wider social treasury of Russian in Low German defines the experience of Mennonites discourse. All the time, of course, they retained their basic Prussian Plaut in Imperial Russia - it was pastoral, pristine, unpretentious, rural, earthy and Danziger High German. The five major social languages currently in and agrarian. use among the diaspora of the Russian Mennonites are Dutch, German, Our treasury of loanwords also tells us that the surrounding world Russian, English and Spanish with Plautdietsch as the common unifying (“umwelt”) of the Mennonites in the Black Sea region in the 19th century denominator. This is a rare moment in history which will not last for long. was largely Russian as opposed to Ukrainian, as some recent writers appear From the correspondence of Walter Quiring and Peter Braun (see preced- to be suggesting. The lands along the lower reaches of the Dneiper River

Prussia where it is still in use today. It originates now I see myself forced to make some correc- ers that Mennonites still spoke Dutch for 200 from the French kaloche, which for its part has tions to my list of Russian loanwords in No. 48 years after their immigration to West Prussia it is borrowed it ______from the Latin (medieval of Der Bote from Nov. 29, 1928. The following to be understood that the Dutch loanwords will root word calopia - wood shoes) calopus - shoe- 12 words in the listing should be struck out, not so unnoticeable. Who will take on the task? maker. since they are not Russian but rather of Polish I would like to present a example of how J. Quiring origin: blot, budke, klotke, kobel, kruschke, arbitrarily the language sometimes miscarries in kukerus, kul, mageritsch, podwode, post, prost, the process of adopting loanwords. Already as a Our Plattdeutsch. zuk. In addition I would wish to also add two child, I was always very interested why the “If we would study our Plattdeutsch more words, which only occurred to me in hindsight: “Johannesbeere” (black currants) amongst us was extensively, we would speak a better High Ger- burjaun - high weeds, Rus. burjan; holuschke - called “olbaßem”. The word seemed completely man.” I would like to double underline this state- large blocks, Rus. “galuschki”. unreasonable to me - it made no sense, for sure ment from D. F. Sawatzky, and thereby to heart- Now we come to the Dutch (Holländischen), the “Johannesbeere” had nothing to do with the ily endorse it. For our High German is not nearly and here the matter is particularly difficult and “Besen”. And in addition, there was the first syl- perfect, particularly in speaking it. An entire quan- they are related languages. There are almost 150 lable “ol””. Only after I got to learn the Dutch tity of unseemly linguistic instances have bur- words, which are spoken exactly or almost the (Holländische), did a light go on for me. The rowed themselves in, which are partially due to same in Dutch and in the Plattdeutsch. e.g. the “Johannesbeere” there was called “aalbezie” (“z” ignorance and partially originate in the words: kaneel, knif, kriderie, kwil, mauw, pronounced as a soft “s”). Now, the Plattdeutsch. Perhaps I can return to this topic on schpald, drock, grotsch, eenkannig, gremlich, “Johannesbeere” is smooth, and the branches, in another occasion. beschwime, glupe, etc. are also found the same contrast to gooseberry bushes, have smooth I have regrettably not read the Bote in the year or similar in the Dutch. But this is, of course, not stems; for the Hollander the association with fish- 1927. The article “Polnischer Einschlag in unserm at all to say that they are only loanwords since the ing is very dear and through this came the com- Plattdeutsch,” is therefore not familiar to me. but Dutch and the Plattdeutsch belong to the same parison to the eel (perhaps there are also other in the meantime, I have received the extremely linguistic family, and thus, it is quite natural that connections). And “bezie” means “Beere” (ber- valuable dissertation from Dr. J. Quiring regard- they would have many common roots. In order ries). The meaning of this word must have been ing the “Mundart of Chortitza”, from which - as to be able to determine the actual loanwords, one forgotten among those who emigrated from Hol- an aside - all those who are interested in our must trace the historical development of both land, whereby the word became ununderstandable Plattdeutsch can learn a great deal. It is a very languages and must also compare the dialect of and eventually “baßem” was made out of it. And detailed work regarding the Chortitza dialect. It the Mennonites in Prussia with that of their so the Holländischen “aalbezie” became our also includes a listing of Polish loanwords, and neighbours in West Prussia. When one consid- “olbaßem”. P. Braun. 10. April, 1929.

Preservings No. 21, December, 2002 - 125 were part of the Russian Empire during the Mennonite presence there, and List One: Kanadier Words under Soviet Russia after the Revolution. In 1922 the Imperial Provinces of Words originating from the Russian milieu which the Mennonites “New” Russia - Ekatherinoslav, Kherson and Taurida - were placed under adopted in Plautdietsch and known to the “Kanadier” (those Mennonites the Ukrainian S.S.R. for administration purposes. Even today, over half of immigrating to America in 1874-78). Kanadier words can often be indentified the population of the Zaporozhe region remains ethnically Russian. by reviewing old journals and other contemporary writings. The following One of the interesting aspects of the Russian word treasury of Low lists are alphabetized according to the Low German word, followed by the German Mennonites is the distinction between words already adopted by Russian roots and then the German and English meaning. Word origins are the 1870s immigrants to Canada (the so-called “Kanadier”) (List One) and signified with the following code: English (E), French (F), Spanisch (S), another set of words adopted by the 1920s immigrants to Canada (the so- Greek-Latin (G-L), Hungarian (H), Arabian (A), Latin (L), Italian (I), called “Russländer”) (List Two). Of course, the Umsiedler, who have Netherlands (N), Arabian-Spanish (A-S). Compiled by Delbert Plett und resettled to Germany during the past two decades, would warrant a third, Adina Reger. and much more sizeable, list of Russian loanwords but this is because these recent immigrants were completely immersed in their Russian environ- Arbus, Rus. arbus - Wassermelone/watermelon; ment, almost all of them speaking Russian fluently as their working lan- Arschien, Rus. arschin - Elle, Arschin=0.71 m./unit of measure; guage. The Umsiedler list will remain for others to compile and would be Bekleschaune, Rus. pomidory - Tomaten/tomato; of direct interest mainly to the Umsiedler themselves and not the entire Bestaun, Rus. baschtan - Wassermelonenfeld; Flemish Mennonite diaspora. Blott, Rus. boloto - Sumpf, Kot/mud, quagmire; The inventorizing is made more difficult because Russian itself - like all Borscht, Rus. borschj - Kohlsuppe/cabbage soup; major languages - incorporates many foreign loanwords (List Three). The Bultje, Rus. bulka - weißes Brot/white bread; problem lies in establishing whether the word was adopted within the Burnus, Rus. burnus - Mantel/parka; Russian context or earlier. e.g. The French language was quite influential in Chortitza, Rus. Chortitza (Nogai-Tatarisch) - Gottheit/deity, thanks be 18th century Russia, being the international language of letters and also to God; used among the nobility and by many civil servants in the Czarist Empire. Destien, Rus. desjatina - Desjatine (Zehntel)=1.09 ha/(a tenth), unit of These influences resulted in the incorporation of a number of French words acreage; into Russian, and, presumably, from there into Low German. But some Diewel, Rus. djawol - Teufel/devil; French words may also have been adopted earlier in Flanders, Holland, Droschtje, Rus. droschka - leichter Wagen/buggy; Poland, etc. I am sure that research will demonstrate that a number of the Gnoj, Rus. gnoj - Eiter, einfacher Schnaps/crude simple liquor; Slavic words on Lists One and Two were Polish and already adopted in Grewel, Rus. grawij - Kies/gravel; Royal Poland/Prussia in the 18th century and earlier. Halva, Rus. chalva - gepresste Sonnenblumenkorner/crushed sunflower A fourth category - although somewhat unrelated - are Russian words seeds; which have been incorporated by other languages such as English and Holopzee, Rus. golubzy - Kohlrouladen/cabbage rolls; German (List Four). This list of some 30 words will be familiar to most Jegrommt, Rus. gramotnyj - gebildet/educated; Mennonites who are relatively widely read. List Five provides phrases and Kepitje, Rus. kopejka - Kopeke/copeck; words helpful to the tourist. This list was developed by Adina Reger and Kibit, Rus. kibitka - gedeckter Wagen/covered vehicle; myself in planning a “Heritage Tour” last June and may be of interest to Knutt, Rus. knutt - Peitsche/whip; other tour operators and those planning to visit their former homeland. The Klopps, Rus. kotleta - Kotlett/hamburger patties; entire presentation provides a combined Russian vocabulary of around 250 Klotje, Rus. kletka - Kafig/cage; words, many already familiar to the reader. Knaut, Rus. kanat - Strick/rope; In 1999, Preservings published the delightful article “The Mennonite Kobbel, Rus. kobyla - Stute/mare; Low German Dictionary: A Mirror of the Mortal Soul,” (No. 15, pages Koht, Rus. chata - Hütte/hut; 131-136) by Dr. Jack Thiessen, New Bothwell, Manitoba. Preservings is Kos, Rus. kosa - Ziege/goat; interested in ongoing publication on the topic of our vivacious and spar- Kruschtje, Rus. gruscha - Wilde Birne/wild pears; kling Mennonite Plautdietsch. The June No. 22 issue will include a seminal Kul (Sack) (see Pres., No. 15, pages 23-24), Rus. kulj - ein Sack Mehl article “The story of Low German,” by linguist Reuben Epp, Kelowna, (Bastsack)/bag of flour; B.C. In future issues we hope to publish material on Polish, French and Kuraj, Rus. kuraj - dorniges Unkraut/thorny weeds; Dutch influences in Mennonite Plaut and possibly even an article about Kurgan, Rus. kurgan - Grabhügel/burial mound; Mennonite and Low German Bibles predating the translation of Martin Kuta, Rus. chutor - Landgut/estate; Luther. In the meantime readers are asked to submit additional Low Ger- Kwauss, Rus. kwass - gegorenes Getränk/Russian cider; man words with origins in the Russian environment as well as corrections Lauftje, Rus. lawka - Laden/store; and comments on those already provided. Molosch, Rus. molotschnaja - (bestehend aus) Milch/milk, the Hopefully this work on Russian influences will provide readers with a Molotschna Colony; new appreciation for their Low German mother tongue as the precious Moroschna, Rus. moroschennoje - Eiscreme/ice cream; treasure and compendium of history and culture that it is. If they are like Moschke, Rus. moschka - kleine Fliege/small-fly; me, they will be delighted to see and hear the Russian landscape of the 19th Nippa, Rus. Dnjep - Dnjepr Fluss/Dnieper River; century through the tongue and ears of our venerable ancestors. Pastje, Rus. paska - Ostergebäck/Easter bread; To quote Goethe, “Soviel Sprachen wie du sprichst, sovielmal bist du Pereistjes, Rus. ? - Lederschuhe/moccasins; Mensch.” (You are human as often as the number of languages you speak). By Petklatje, Rus. podkladka - Unterlagscheibe/washer; that standard, the descendants of the Flemish Mennonites - whether Harvard Pietsch, Rus. petsch - Schlafofen/sleeping oven; professor or Bolivian farmer - have much to offer mankind. The Editor. Piroschki, Rus. piroschki - Teigtaschen/doughpocket; Plawni, Rus. plawni - Uberschwemmungsgebiet/floodplain; Acknowledgements. Plemmenitj, Rus. plemjannik - Neffe/nephew; We acknowledge the assistance of Dr. Harry Loewen, Kelowna, B.C. Plemmenitze, Rus. plemjaniza - Nichte/niece; and Dr. Al Reimer, Winnipeg, Manitoba, in reviewing the lists and mak- Podwodd, Rus. podwoda - Fuhrwerk/cart, vehicle; ing helpful suggestions. We are indebted to Conrad Stoesz, Mennonite Priestanj, Rus. Pristanj - Hafen/harbour; Heritage Centre, Winnipeg, who provided copies of the correspondence Prohm (pram), Rus. parom - Fähre/ferry; in Der Bote and r elated Low German materials. We are particulary grate- Prosch, Rus. ? - Krabelbett/crib; ful to Arthur Krueger, Winnipeg, who took a lot of time to check and Prost, Rus. prosto - einfach/crude; supplement the word lists for origins, etc. and for the quotation from Redistje, Rus. rediska - Radieschen/radishes; Goethe. Any errors, of course, remain those of the editor. Ritsch, Rus. retschka - Fluss/creek; Russ, Rus. russkij - Russe/Russian; 126 - Preservings No. 21, December, 2002 Samawoa, Rus. samowar - Teemacher/tea maker; Otscheredj, Rus. otscheredj - Warteschlange/cue, lineup; Schirkj, Rus. Schuk - Käfer/cricket Parnik, Rus. parnik - Treibkasten/hot bed; Sekret, Rus. sekret - geheimer Ort/toilet; Pascholl, Rus. poschjol - “Weg!”/scram; Semlin, Rus. semljanka - Erdhütte/earth hut; Peltoo, Rus. paljto - Mantel/coat; Seraj, Rus. saraj - einfacher Stall/crude barn; Pirog, Rus. pirog - süßer Platz, Kuchen/pastry; Stapp, Rus. stepj - Steppe/grasslands; Pluschtje, Rus. pljuschki - Milchbrötchen/roll; Tabun, Rus. tabun - Pferdeherde/horse herd; Possiltje, Rus. posylka - Paket/package; Tschetweriet, Rus. tschetwerik - Getreidemaß/grain measure; Pohone, Rus. pogony - Schulterklappe/epaulets; Tschenitj, Rus. tschessnok - Knoblauch/garlic; Pojass, Rus. pojass - Gürtel/belt; Tschumaken, Rus. tschumaken - Fuhrleute/teamsters; Poppeross, Rus. papirossa - Zigarette/Cigarette; Wanitj, Rus. watinjka - Wattenjacke/wool jacket; Postojaul, Rus. postojalyj dwor - Herberge/hotel; Veduje, Rus. wsdutj - durchprügeln/beat-up; Powestje, Rus. powestka - Benachrichtigung/notice; Verst, Rus. wersta - Langenmass=1.06 km/unit of distance, werst Pranitj, Rus. prannjik - Pfefferkuchen/pepper cookies; (kilometer). Praznitj, Rus. prasdnik - Fest, Feier/feast; Wolost, Rus. wolostj - Gebiet/district, county; Prekauschitj, Rus. prikastschik - Gutsverwalter/estate manager; Wrennetje, Rus. warenniki - Obst-taschen/fruit pockets; Samogon, Rus. ssamogon - selbstgebrannter Schnaps/home brew; Zejoon, Rus. zygan - Zigeuner/gypsy; Saula, Rus. ssalo - Speck/bacon; Zuck, Rus. suka - Hündin/bitch. Schischtje, Rus. schischka - Zapfe/pine cone; Schmatok, Rus. schmatok - (umgangsprachlich) ein Stück (Papier, List Two: Russländer Words Fleisch); (colloquially) a piece (paper, meat); Words from the Russian milieu which the Mennonites adopted in Stanewoj, Rus. stanowoj - Polizeihauptmann/police commissioner; Plautdietsch and known to the “Russländer” (those Mennonites immigrat- Starschij, Rus. sstarschij - Oberst/captain; ing to America in the 1920s). Most of the words in List Two are found in Stroho, Rus. sstrogo - streng/strict; Jack Thiessen, Mennonitisch-Plattdeutsches Worterbuch (Mennonite Low Sobacka, Rus. ssobaka - Hund/dog; German Dictionary) (Steinbach, 2000), 518 pages. Compiled by Adina Sutje, Rus. ssutki - 24 Stunden/24 hours; Reger and Delbert Plett. Swaut, Rus. swat - Freund, Freier/suitor, friend; Swotschik, Rus. iswostschik - Fuhrmann/driver; Balalajka, Rus. Balalajka - Saiteninstrument/stringed instrument; Tas, Rus. taz - Waschbecken/hand-basin; Baraban, Rus. baraban - Trommel/drum; Taulje, Rus. talija - Taille/waist; Baschlitj, Rus. baschlyk - kaukasische Wollmütze/togue; Terkauna, Rus. tarakan - Kuchenschabe/cockroach; Braschtje, Rus. braschka - selbstgebrannter Schnaps/homebrew; Teworisch, Rus. towarisch - Genosse/comrade; Burak, Rus. burjak - rote Beete/red beets; Tormus, Rus. tormos - Bremse/brake; Burjaun, Rus. burjan - Unkraut/ weed; Tschudack, Rus. tschudak - verschrobene Person/eccentic; Chalat, Rus. chalat - Schürze/apron; Uchazhor, Rus. uchaschor - Verehrer/suitor, lover; Chelodne, Rus. cholodnyj - kalt/cold; Uradnitj, Rus. urjadnik - Landpolizist/village policeman; Chochol, Rus. chochol - Spaßwort fur ein ,,Ukrainer”/derogatory word Widma, Rus. wedjma - Hexe/witch; for a Ukrainian; Wrenj, Rus. warenje - Marmelade/Jam; Cholodets, Rus. cholodets - Sülze/meat pickled in gelatine; Zyreen, Rus. sirenj - Flieder/lilac. Dubina, Rus. dubina - Knüppel/club; Germanzy, Rus. Germanzy - Deutscher/German; List Three: Foreign Words Gospodin, Rus. Gospodin - Herr/Mister; Foreign words in the Russian language incorporated into Mennonite Chomut, Rus. chomut - Halsjoch/yoke; Low German. Kanadier words are signified with a (K) and Russländer Kalitje, Rus. kalitka - Pforte/gate; words with (R). Compiled by Delbert Plett und Adina Reger. Kastorka, Rus. kastorka - Rizinusöl/castor oil; Koschuch, Rus. koschuch - Schafpelzl/sheepskin jacket; Abakus (K), Rus. stschjoty (G-L) - Rechenbrett/counting board; Klutschnik, Rus. kljutschnik - Haushalter/houskeeper; Adje (K), Rus. adeui (F) - adeiu/good bye; Kokerous (Kukurus), Rus. kukurusa - Mais/Korn; Akoztje (K), Rus. akazija (G-L) - Akazie/acacia; Kolodets, Rus. kolodez - Brunnen/well; Banja (R), Rus. banja (S) - Badehaus/bathroom; Kompott, Rus. kompot - gekochtes Obst/stewed fruit; Bensintje (R), Rus. bensinka - Feuerzeug/lighter; Konjuch, Rus. konjuch - Pferdeknecht/groom; Burschuj (R), Rus. burschuj (F) - reicher Bürger/bourgeoisie; Kopitz, Rus. kopna - Hocke/hay stack; Flitzeped [flitzen+ped] (K), Rus. welosiped (F) - Fahrrad/bicycle; Korschiki, Rus. korschiki - süßes Gebäck/sweet baking; Harmoschtje (K), Rus. garmoschka (G) - Ziehharmonika/mouth organ; Koscheljok, Rus. koscheljok - Geldbeutel/purse-valet; Kohma (K), Rus. kamera (G-L) - Abstellraum/pantry; Koscholtje, Rus. koscholka - Einkaufstasche/Shopping bag; Kutscha (R), Rus. kutscher (U) - Kutscher/chauffeur; Kotscheroschka, Rus. kotscherjoschka - Schureisen/poker; Komoud (K), Rus. komod (F) - Kommode/dresser; Krutsch, Rus. krutscha - steiler Abhang/ravine; Kostauntje (K), Rus. kaschtan (G-L) - Kastanien/chestnuts; Leschak, Rus. leschak - Liege/divan; Krawatte (K), Rus. kravatte (F) - Schlips/neck tie; Lobogreika, Rus. lobogrejka - Mähmaschine/grainmower; Lack (R), Rus. lak - Lack/shellack; Luak, Rus. luk - Zwiebel/onion; Konwart (R), Rus. konwert (L, F) - Briefumschlag/envelope; Machnowzy, Rus. machnowzy - Anhanger des Machno; Marzipan (K), Rus. Marzipan (A) - Marzipan/candy; Makucha, Rus. makucha - ausgepresste Sonnenblumenkorner/crushed Magazin (R), Rus. magasin (A, I) - Laden/store; sun flower seeds; Opptatj (R), Rus. apteka (F, G-L) - Apotheke/pharmazie; Mamalyga, Rus. mamalyga - Maisbrei/corn chowder; Papagei (K), Rus. popugaj (F, A-S) - Papagaj/parrot; Mechortje, Rus. machorka - Tabak/(crude) tobacco; Patroon (K), Rus. patron (F) - Patrone/bullet; Minischtje, Rus. manischka - Hemdbrust/dickey; Prospekt (R), prospekt (F) - Straße/street; Molodets, Rus. molodez - braver Junge/brave Person; Portmanye (R), Rus. portmonee (F) - Geldbeutel/Wallet; Muschik, Rus. muschik - Mann/Man; Prowaunte (R), Rus. prowiant (F) - Lebensmittel/food; Nemetz, Rus. nemez - Deutscher/German; Pruck (R), Rus. parik (F) - Perucke/wig; Nowobranez, Rus. nowobranez - Rekrut/recruit; Remur (K), Rus. Reaumur 1683-1751 (F) - temperature system adopted Nuschnik, Rus. nuschnik - Toilette/Toilet; by the Kanadier, presumably in Russia; Preservings No. 21, December, 2002 - 127 Tschemadan (K), Rus. tschemodan (F) - Koffer/suitcase; Drive, Rus. jechatj - fahren; Taburetka (R), Rus. taburetka (F) - Hocker/backless chair; Eat, Rus. kuschatj - essen; Trotuar (R), Rus. trotuar (F) - Gehweg/sidewalk; Field, Rus. pole - Feld; Uarkaun (K), orkan (N) - Orkan/hurricane. Good, Rus. horoscho - gut; Hello, Rus. sdrawstwujte - Hallo; List Four: Russian in Foreign Languages House, Rus. dom - Haus; Words which are familiar in foreign languages (English, German, French, I, Rus. ja - ich; etc.). The Plautdietsch word is on the left hand side, followed by the Island, Rus. ostrow - Insel; Russian and German/English. Compiled by Adina Reger and Delbert Plett. Lower, Rus. nizhnjaja - Nieder; Man, Rus. muschtschina - Mann; Apparatschik, Rus. apparatschik - Regierungsmitarbeiter/bureaucrat; Milk, Rus. moloko - Milch; Baba, Rus. baba - Steinskulpturen/stone scultures; No, Rus. njet - nein; Babuschka, Rus. babuschka - ältere Frau/old woman; Peace, Rus. mir - Frieden; Besoa, Rus. bazar - Markt/market; Person, Rus. tschelowek - Mensch; Bolschewik, Rus. boljschewik - Kommunist (von ,,bolsch” groß)/ Please, Rus. poschalujsta - bitte; Communists, from ,,Bolsch” great; Red, Rus. krasnyj - rot; Boljschoj, Rus. boljschoj - groß/great, big; Road, Rus. doroga - Weg; Borscht, Rus. borsch - Kohlsuppe/cabagge soup; Room, Rus. komnata - Zimmer; Cossack, Rus. kozak - freier Mann/free man; Salt, Rus. solj - Salz; Datscha, Rus. datscha - Wochenendhäuschen/cottage; Speedy, Rus. bystro - schnell; Duma, Rus. duma - Parlament/Parliament; Stone, Rus. kamenj - Stein; Glasnostj, Rus. Glasnostj - Freiheit/freedom Street, Rus. uliza - Straße; Gulag, Rus. GULag - Gefängnis/imprisonment; Sugar, Rus. sachar - Zucker; Hetman, Rus. getman - Hetmann/Cossak chief; Tee, Rus. tschaj - Tee; Kolchos, Rus. kolchoz - Kollektivfarm/collective farm; Toilet/Washroom, Rus. tualet - Toilette; Kopeke, Rus, kopejka - Kopeke/copecke (cent); Yes, Rus. da - ja; Kreml, Rus. kreml - Burgstadt/fortress, Kremlin; You, Rus. ty - du; Kulak, Rus. kulak - Großbauer/rich farmer; Village, Rus. derewnja - Dorf; Kurgan, Rus. kurgan - Grabhügel/burial mound; Water, Rus. voda - Wasser; Matrjoschka, Rus. matrjoschka - Puppenset/wooddoll set; Woman, Rus. schenschina - Frau; Nemetz, Rus. nemets - Deutscher/German; Word, Rus. slowo - Wort; Perestrojka, Rus. Perestrojka - Umbau/reform Polka, Rus. poljka - ein Tanz/a dance; Numbers: Prawda, Rus. prawda - Wahrheit/truth; Zero, Rus. nolj - null; Rubel, Rus. rublj - Rubel/ruble; One, Rus. odin - eins; Russe, Rus. russkij - Slawe, Russe/ Slaw, Russian; Two, Rus. dwa - zwei; Samovoa, Rus. samowar - Teemacher/tea maker; Three, Rus. tri - drei; Soviet/Sowjet, Rus. sowet - Rat/committee; Four, Rus. chetyre - vier; Sputnik, Rus. sputnik - Satelit/satelite; Five, Rus. pjatj - fünf; Stapp, Rus. step - Steppe/prairie; Six, Rus. schestj - sechs; Starets, Rus. starez - alter Mann/old man, elderly priest; Seven, Rus. semj - sieben; Towarisch, Rus. towarisch - Genosse/comrad; Eight, Rus. wosemj - acht; Trojka, Rus. troika - Dreigespann/threesome; Nine, Rus. dewjatj - neun; Tscheka, Rus. tscheka - Sonderkommission/special commission; Ten, Rus. desjatj - zehn. Vodka, Rus. wodka - Schnaps/brandy; Zar, Rus. zar - Kaiser/Emperor. Conclusion. The “Rechnenbücher” of teachers in the Mennonite confessional school List Five: Russian for Tourists system in Poland-Prussia and in the early 19th century in Russia, reveal that Russian words and phrases commonly used by tourists. The English poetry was routinely used as a tool for teaching subjects such as mathematics word/phrase is followed by the Russian and then the German. Compiled and geography (see Pres., No. 17, pages 22-23). The same pedagogical by Delbert Plett und Adina Reger. technique was used in the linguistic field. The Mennonites composed rhymes which became educational aids for learning the Russian language. Phrases: The following poem contributed by Arthur Krueger, Winnipeg, To your health, Rus. Na sdorowje - zum Wohl; Manitoba, provides an excellent example of this genre: Good Morning, Rus. dobroje utro - Guten Morgen; Schto takoje - was ist das? - What is that? Good Day, Rus. dobryj denj - Guten Tag; masslobojka - Butterfass - Butterfat Good evening, Rus. dobryj wetscher - Guten Abend; noschik - Messer - knife See you again, Rus. Doswidanja - aufwiedersehn; lutsche - besser - better Thank you, Rus. spasibo - danke; ljudojed - der Menschenfresser - the people eater. How are you, Rus. kak dela - wie geht’s; Hopefully the descendants of the Flemish Mennonites will learn to take I dont know, Rus. ja ne snaju - ich weiß nicht; pride in their rich multilingual heritage and continue their proud trilingual tradition. The Russian Mennonite diaspora can only benefit from the hu- Words: man interactions and social and economic advancements made possible Bad, Rus. plocho - schlecht; through their outstanding linguistic prowess. bread, Rus. chleb - Brot; Bus, Rus. awtobus - Bus; Coming in the next issue: Reuben Epp’s, “The Story of Low German Buy, Rus. kupitj - kaufen; and Plautdietsch - Tracing a language across the globe.” Reuben Epp City, Rus. gorod - Stadt; presents a precis of his renown work, The Story of Low German & Coffee, Rus. kofe - Kaffee; Plautdietsch: Tracing a Language Across the Globe (Hillsboro, Kan- Drink, Rus. pitj - trinken; sas, 1993), 133 pages.

128 - Preservings No. 21, December, 2002 Oh My Grandparent’s Clock! “‘Oh My Grandparent’s Clock!’ The Mennonite Clock Making Tradition, in Prussia and Russia,” by Tony Funk, Box 354, Hague, Saskatchewan, S0K 1X0.

Introduction. It was hanging on the west wall of the Vistula Delta region. mentioned clock is amazingly dated While growing up at Hague, their “Grote Shtov”, with it’s long ex- Having made a hobby for the last 1729! Saskatchewan, during the 1940’s and posed pendulum hypnotically swing- 10 years to study these Mennonite Can I definitively prove it actually 1950’s, I frequently accompanied my ing back and forth, thereby keeping made clocks, and securing data on is that old? No. However having stud- parents and brothers as we visited my the timing mechanism functioning.As close to 100 of them, I know that it is ied many of these heirloom timepieces, maternal grandparents, Peter J. and a youngster I found it difficult though, difficult finding any that are older than I am certain it predates the 1790s Men- Sarah (Dyck) Elias at Rosthern. Other to figure out what time it showed since 1830, and virtually impossible to find nonite movement to South Russia. than the pleasure of meeting other it had only an hour hand. No minute any made in the 1700s. The afore- Also, as a young woman in the early members of the extended family there, hand. Eventually I learned that if the 1930s, my mother, who is still alive, they also had numerous heirloom ar- single hand was three-fourths of the repainted the faceplate, including the ticles to enjoy. One of those treasures way between the II and the III, then it marked date, all as it had been. Unfor- was an old “Russchi Kluk”. must be about 2:45. tunately, the colours, as well as the decorative scheme, is almost certainly 1729 Clock. different than the original was. The Only much later in life did I realize original decor presumably was al- the full significance of this clock. On ready lost at an earlier repainting exer- the top crown portion of the faceplate is the date 1729. That predates the movement of Mennonites to South Russia by about 60 years, making it a certainty that this clock was made in

Clock #3 – Warkentin. 1848 Kroeger, cord-driven, hour hand only, décor Clock #1 – 1729 Elias. Perhaps the featuring both tulips and roses. Note oldest known piece of Mennonite fur- square face topped with a dome. niture of Vistula Delta origin in North Brought to Mountain Lake Minne- America. A 1729 clock. Manufac- sota in 1877 by Anna (widow of Rev. turer unknown. Note the circular face Heinrich) Warkentin. Clock then topped with a crown. Hour hand only, moved to Dalmeny, Saskatchewan, cord driven, repainted face. Moved Clock #2 – 1836 Schmidt. 1836 in 1903. Subsequently to Abbotsford from Prussia to Chortitza Colony Kroeger clock with original face B.C. then St. Catherines and Virgil, about 1790, then to the West Reserve, décor. Original owner signified by Ontario. Eventually to the great- Clock #4 - 1858 Mandtler. Square- Manitoba, from 1875 till later 1890’s, “C G” monogram on top of crown, great-granddaughter of original domed face, cord-driven, hour hand when it was moved to Rosthern, is unknown. Believed brought to owner at Hague, Saskatchewan, in only. Face repainted but close to origi- Saskatchewan. Canada in 1876 by Schmidt family. 1990. nal.

Preservings No. 21, December, 2002 - 129 cise. Family lore also indicates that it Chortitza Colony, from the early 1800s There is no particular balance between age and manufacturer. has been part of the family for many till the 1920s. The Kroegers had also the I and XI, or V and VII, so why be The Kroegers, who made more generations. produced some in Prussia before leav- concerned about the IIII and VIII bal- clocks then the other manufacturers Interestingly, Janzen and Janzen, ing there. ancing? combined, did a much poorer job of in their book Mennonite Furniture The various clockmakers Gerhard Oh, by the way, if you check mod- marking their pieces then the smaller state on page 86 and 87, “The oldest Hamm, Kornelius Hildebrandt, and ern watches or clocks with Roman manufacturers did. The latter often known piece of Mennonite furniture Peter Lepp, who were all clustered in numerals you will find that practically have their initials, date and serial num- of Vistula Delta origin in a North or around the village of Chortitza, as all use IIII. Very puzzling. ber all marked, Kroegers frequently American collection is a chair made in well as Gerhard Mandtler from When I have opportunity to in- have nothing. 1776.” There just may be a clock that Lindenau, Molotschna Colony also spect someone’s “Russchi Kluk” I pay is older! (Endnote) all made virtually identical clocks to attention to the shape of the face, cord Family Connections. After leaving Prussia, this clock the Kroegers. To universally name or chains, hands, visible dates or ini- These clocks are especially impor- would than have been in the Chortitza them all “Kroeger” would be incor- tials, plus some other clues. If I’m tant to me if they have family connec- rect. My preferred term is the Low allowed to check the clock interior I tions. Hopefully that holds true for German “Russchi Kluk”, but if you carefully look for any markings like you also. My father, Henry J., son of can’t handle that language then “Men- initials, dates, or serial numbers which Jacob and Helena (Letkeman) Funk, nonite Made Clocks” would come in are frequently found on the clock left Neu-Osterwick, Chortitza Colony, as a poor second choice. frame, an exposed gear, or on the back in July, 1923, as an 11 year-old boy. The older clock faceplates were of the pendulum bob. These mark- He had lived on England Strasse, circular, topped with a fancy crown, ings are very helpful in determining across the street to the east from the usually with a darker colour scheme. Schultzen Fabrik. A photo, taken in They would have only an hour hand, May,2000, of his parental home can and the weights would be suspended be found in Preservings, No. 17, page by a cord, which then in turn drove 27. (Diese Steine, page 183). It is the the clock mechanism. Some of the smaller home toward the left of the earliest faceplates depicted Biblical photo. scenes warning about correct living. Father used to tell us they had two About 1840 the circular faceplate “Russchi Kloken”. A darker more ba- changed to a square faceplate topped sic model in the kitchen area, and a with a dome. Slowly the darker colour fancier one in the living room. Was it schemes, which had often highlighted common to have more then one per Clock #6 - 1890s Kroeger. Chain tulips, changed to brighter tones ac- household? I don’t think so. They cer- driven, hour and minute hand, re- centing roses. About 1875 the cord tainly were not of the village elite so painted face. Moved extensively in drive was changed to chain drive the two clocks puzzles me. th Soviet Union mid-20 century then mechanism which eliminated cord re- Unfortunately they both stayed brought to Germany with the placement and slippage problems as behind and I don’t even have pictures Umsiedler (Aussiedler) movement in well as keeping the clockworks more of either. In July, 1997, my wife and I late 1980s. Given by an aunt to a lint free. Besides, it looked sharper! were able to find this house and were present Calgary, Alberta, resident. The minute hand was incorporated allowed to go inside. Not surprisingly Colony from about 1790 till 1875, by 1852 or slightly earlier. there were no signs of heirloom clocks, than in the West Reserve, Manitoba Eventually 31 day calendars, or for that matter anything else dis- till the later 1890s, and in chimes, or alarms were offered. My tinctly “Mennonite” The clock com- Saskatchewan ever since. research suggests that none of these ing through my paternal grandmoth- In the 1930s Grandfather Elias, options were available before about ers (Letkeman) lineage I have found. plus two sons, who were then in their 1880. The hourly chimes, or the alarm It involved a spinster who married upper teens, reproduced five clocks option, each needed their own set of late in life, actually three times, who using the 1729 model as a basic pat- two weights, plus the set for the time had given it to a stepson who also tern. They were not all identical as train. As a result there are some mod- died childless. After some vigorous some had minute hands, and two even els that have a total of six weights. bidding at an auction, it is again in the had second hands. Very modern! I These generally look very sharp, how- Letkeman bloodline. knew where the original 1729 was, ever they also tend to be some of the My wife Jacqueline’s maternal as well as four of the reproductions. I newer ones so they should look bet- ancestors, Heinrich Warkentin (1828- started looking for the missing one ter. Incidentally the alarm models did 73) and Anna Friesen (1826-87) lived but couldn’t find it. That one had been not have a snooze button! Once they in Münsterberg, Molotschna Colony. traded away by my uncle for a badly were activated they clattered away till They had an 1848 Kroeger clock needed cream separator at a small ru- the chain had run it’s course. To get which Anna brought with her to ral store west of Hague in the later around that problem the master of the Mountain Lake, Minnesota, in 1877. 1930s. After that all traces of it are house would only partially wind that The next generation Heinrich gone. It may even have gone to a Cen- mechanism, or else place an obstruc- Warkentin (1853-1944) and Maria tral or South American country. Maybe tion in the chain at the appropriate place Balzer (1859-1926) brought the clock you can help me find it? so it couldn’t run it’s full course. to Dalmeny, Saskatchewan. in 1903. After inspecting these clocks for Eventually it went through three more Russchi Kloken. some years I still have some ques- generations wandering to Abbotsford I subsequently got very interested tions about them. When I had to study Clock #7 - 1900 Kroeger. Original B.C., then St. Catherines, Ont, and in studying “Russchi Kloken’. These Roman numerals in school we were face décor. Has hour and minute eventually Virgil, Ont. clocks have a naming problem. They taught to write four like this, IV. On hands, plus alarm set at center of are frequently referred to as “Kroeger these clocks it is always IIII. Unless it dial. Needs six weights to activate For Further Reading: Clocks” after the numerous genera- has been repainted. Why is that? Some time train, chimes, and alarm. Most T. Funk, “Ukrainian Clocks and tions of Kroeger family who made have suggested because of artistic bal- of its life has been in authors pater- Our Mennonite Heritage,” Men. them, primarily in Rosenthal, ance. I have difficulty with that theory. nal Letkeman bloodline. Historian, June 1991, page 7. 130 - Preservings No. 21, December, 2002 Abraham L. and Gertruda Plett’s Kjist Abraham L. Plett (1859-1934) and Gertrude Koop Plett’s (1861-1943) Kjist, by grandson Rev. Henry P. Friesen, Box 134, Arborg, Manitoba, R0E 0A0 (364-2297).

Introduction. Later I, Henry P. Friesen, was privilaged to be L. and Gertruda (Koop) Plett were shared at a My grandfather Abraham L. Plett was born able to purchase this priceless ancient Mennonite family gathering held at the Morweena E.M.C. in Kleefeld, Molotschna, Imperial Russia, son of chest at their auction sale in Fisher Branch when Church in Arborg, Manitoba, on August 24, 2002. Cornelius Plett (1820-1900) and Sarah Grandson Norman Penner, Arborg, Loewen (1822-1903). My grandmother Manitoba, related that as a young girl his Gertruda Barkman Koop, was born in mother Anna, had suffered various illnesses Mariawohl, Molotscha, daughter of Johann and nervousness. Her parents tried to do Koop (1831-97) and Katharina Barkman what they could to help her when she was (1832-1923). The families on both sides suffering and many times her father, were from the Vollwirt farming tradition. Abraham L. Plett, would go with her to the They were members of the Kleine chiropractor or doctor. Sometimes her ner- Gemeinde, a reform movement in the vous tension became difficult to bear and Molotschna Colony founded in 1812. In then her father with take her by train from 1874 the Koops emigrated to Manitoba, part Giroux to Winnipeg for medical assistance. of the first contingent of Mennonites to ar- In later life daughter Anna (Mrs. Isaac C. rive at the Forks of the Red and Assiniboine Penner), often related about this to her son Rivers on August 1. The Koops settled in Norman when he had similar problems, and Blumenort, East Reserve, relocating to it helped him knowing that his mother un- Neuanlage (Twincreek) in 1879. The Pletts derstood what he was going through. followed a year later, settling in Blumenhof, Grandson Clarence Plett (son of Peter S.), East Reserve, Manitoba. Mapleridge, B.C., related various anecdotes My grandparents Abraham and in an e-mail to Delbert Plett, Steinbach, dated Gertruda were married at the home of his January 20, 2002; parents in Blumenhof, East Reserve, I remember being in the living room with Manitoba, on November 20, 1879. Among Grandma A. L. Plett and two of my young er the 30 to 40 families attending was “...an The Abraham L. Plett Kjist or dowry chest in the home of Rev. aunts. Grandma showed me where the light- English doctor.” Henry P. Friesen, Arborg, Manitoba. The fur rug was made ning had burned a black streak on the wall, from horse hide. These blankets were comfortable when riding going from nail to nail. She said that Grandpa The Kjist. in an open sleigh in cold winter weather. Photo 1999 - Henry was in the yard when the lightning hit and it P. Friesen. My grandfather was killed in a tragic knocked him to the ground. But he got up auto accident on October 15, 1934. My and walked to the house (see Abraham L. grandmother continued for live in the fam- Plett family book, page 46). ily home in Blumenhof for some years. After And when Grandpa was a little boy in her daughter Anna married, grandmother Russia, he and some other boys were play- lived with various of her children. But dur- ing outside when they happened to bump ing the last year of her life, she lived with into a bee’s nest. The bees came out and my parents, Gertruda Plett and Johann E. started to attack the boys. The boys ran away Friesens in Blumenort where she died on as fast as they could, except for grandpa June 2, 1943. who stayed behind. The boys yelled, “Rann The Kjist belonging to Gertruda’s par- Obrum rann!” But grandfather, he yelled ents had been sold at an auction sale of son back, “Ein Platt rant nicht!” He got badly Isaac’s estate in 1965 (Pres., No. 11, page swollen up and was sick for several days, 46). Thus it is concluded that the Kjist but he hadn’t run. owned by Abraham and Gertruda Plett must The story I was told about Grandpa’s ac- have been inherited by Abraham from his cident was that he was driving - the car parents Cornelius and Sarah Plett or else rolled over and landed on its wheels, but acquired in some other way. This proposi- with a broken neck. I don’t think he tion was confirmed by my brother Cornelius [Grandpa] was the kind of person who P. Friesen, presently of Steinbach, Manitoba A. L. Plett Kjist with Henry and Elizabeth (Barkman) Friesen, would let somebody else drive his car. He (telephone call with D. Plett, Jan. 15/00). current owners, and grandson. It is evident that a picture of use to set his throttle so the car would drive By the time of her death, most of some kind was attached to the lid of the Kjist on the left hand 25 miles an hour. When he came to a corner grandmother’s possessions had been sold side. The inside of the lid served as a private shrine for conser- he would apply the brakes till he was around or divided among her children. Among her vative Mennonites, typically embellished with vividly coloured the corner and then he would let it speed up remaining treasures which she still pos- photographs of royalty or religious scenes. Photo 1999 - cour- to 25 miles per hour again (for a detailed sessed was a marvellous old Kjist. It is of tesy Henry P. Friesen, Arborg, Manitoba. account of grandpa’s fatal accident, see A. the style and make of “Kjist” manufactured L. Plett book, pages 70-77). by Mennonite craftsmen in Prussia and brought they moved to Blumenort. Are there any other along to Imperial Russia in the immigrations of treasures from the Abraham L. and Gertruda Reference. 1789 and 1804 (see Reinhild Kauenhoven Janzen, (Koop) Plett still out there among the grandchil- For an extensive biography and family his- in Pres., No. 12, pages 87-92). dren? tory, see Leslie Plett, Family Register of the De- Upon the death of my parents, their posses- scendants of Our Grandparents Abraham L. sions were divided among the children and my Recollections. and Gertruda (Koop) Plett # 14, (Calgary, sister Tina, Mrs. Isaac Reimer, received the Kjist. Various recollections of grandparents Abraham Alberta, 1997), pages 28-88.

Preservings No. 21, December, 2002 - 131 Books

Jakob A. Loewen, Educating Tiger: My Spiri- is the first important point of the book and of Jake attributes the idea to Theodor Reik's book, tual and Intellectual Journey (Center for Menno- understanding Tiger and his message. What he is Listening with the Third Ear. Reik was a psychia- nite Brethren Studies. Tabor College, Hillsboro, saying is that life for him is a constant learning trist and compares the third ear as a kind of inner Ks., 1998), 346 pages. process, a journey of learning if you will. Were w e radar system to locate the actual problem of a pa- Tiger Jake is what we called him. I never knew also so eager to think and reconsider our pet ideas, tient. why, initially. But later I came to understand that I believe our congregations, conferences, churches Jake extrapolates that the third ear is some- some Aboriginals in South America had given and our missions would be totally different and thing every Christian should use and practice. him the name. have made a far greater impact on civilization Among young Christians on the mission field the But what we as young boys in Hillsboro, Kan- around us. Aboriginals often had the ability to listen with the sas all knew was that when Tiger spoke, we all One example of his learnings as a missionary third ear that he, as a know-it-all missionary, did listened. You see, Tiger Jake was a member of my is from his time in Panama. A certain medicine not. Throughout his life he worked at tuning his home church. He was a missionary and a profes- man/drunkard came to make a commitment to third ear to hear what was really being said. sor at Tabor College-the small Mennonite Breth- Christ. Before long he presented himself to the Through story after story he tells how the third ren school in our community. Tiger Jake from church and requested baptism. The church people ear has two dimensions. The one is to be able to time to time was called upon to speak. Whereas rejoiced that the gospel had overcome one of the hear calls for help from people with whom one with almost any other speaker or preacher we would churches' most sworn enemies in the community has contact. The second dimension is to know mostly sleep, draw pictures or otherwise try to sit so they baptized him. what is "good news" for a specific individual. with our friends in some back corner of the bal- Then one day Jake was walking through the People need different messages, different good cony fooling around, when Tiger Jake spoke, we village when he sees the man lying dead drunk in news. One version of good news does not fit all. came to listen. the gutter of the village. Jake asked the church What an amazingly simple idea that could pro- We would move from the balcony to almost leader what the church was going to do about this. foundly change our Christian lives. Our churches the front row of the church. For here was a person What kind of discipline would they use. and their evangelism efforts certainly need to read who spoke our kind of way. He had fascinating One of the church elders put his arm around and study these chapters. stories, could almost use bad words in a sermon, Jake and said, "Tiger, stay out of this one. You Along with his "Third-ear" theology comes could tell stories about sex, customs, issues and have never been a slave of hard liquor like some of his learnings of personal encounters. He notes never seemed to back away from controversy. us have been, and we know how hard it is to break that if we really want to enter into any intimate Sometimes what he said would be digested by the a life-long drinking habit. You have to recognize, relationship, as Christians, with other human be- elders in the church as almost heresy, but they too Tiger, that it takes time for a conversion to reach ings we should do so through self-exposure. By were fascinated by the guy with his wonderful the stomach of a drunkard. We are praying for the this he means becoming the first sinner. To know honesty. And so Tiger Jake had an audience and man, and we are telling him that one of these days others, we have to be willing to first become following-though I doubt he knew that this fol- the conversion is going to reach his stomach, and known. Values are always best taught in the drama lowing even included the young kids in church. when that happens he will not be able to tolerate of daily life, not in preaching. For as we practice Over the years I followed Tiger Jake's work. I strong drink anymore. His system will rebel against self-exposure, we will also become aware of the read some of his anthropology articles and cer- it and he will be freed from his habit. His stomach work of God in others who are willing to be known. tainly many of the other articles he contributed in will have been converted." He emphasises that self-exposure helps us to op- church papers. So it was a delight to be given the Jake notes that these young Aborigine Chris- erate on the principle of "heart of flesh" rather than opportunity to review his book, Educating Tiger. tians were teaching him an important life-long les- the "heart of stone."It prevents us from casting the Though, from the outset, I must say, I can hardly son. Conversion is a process. With patience they first stone at the person caught in shortcoming, be impartial. were working to help this man become totally because we will already be the first sinner kneel- The book begins with a brief biographical converted. A year later, Tiger writes, he visited the ing at the cross in repentance for our own weak- sketch of Jake Loewen's life. It begins in a village congregation again and the man stood up in church nesses and shortcomings. in Russia and brings him to Canada. and testified that after many defeats his stomach It is in his sections (themes) on missions that Overall the book is hard to describe. In part it was now totally converted. One can only wish, Tiger Jake is most eloquent. He notes that at the is biography, but the other part is largely a journey hope and pray that our present-day congregations beginning he was a dyed-in-the-wool nondenomi- of self-discovery, that digresses into the didactic. would have the depth of spiritual wisdom and national soulwinner. He moved to becoming a de- The sub-title he has given the book is My Spiritual understanding that these young Panamanian Chris- nominational missions person and then a church and Intellectual Journey. I think the book is much tians had. transplanter. Eventually he saw how artificial such more than that. Further to this understanding of conversion, transplanting often becomes and notes that what is Throughout this review those who have read Tiger notes that conversion is much like a house really needed is an indigenous church that lives the book will note items that I have missed that with many rooms. We invite Jesus into one room and develops its own theology within its own they thought were more important than what I am first, but over the years we discover we have many cultural milieu. This led him to realize that the only mentioning. This is indicative of the fact that this more rooms in our house that Jesus needs to be viable task for a missionary is that of catalyst. But book is so multi-faceted, covering numerous top- invited into. Newly discovered "unconverted" even this he does not see as the final goal of mis- ics and issues of relevance to one's personal jour- rooms. Sometimes it takes years to turn over a sions. Missions he sees as an ongoing process ney, spiritual journey, the church, missions, MCC specific room to God. Change, Jake admits, comes with many lessons to be learned. Like all of life's and education. If I have failed in properly repre- slowly and even late in life. Conversion is a pro- business, our awareness of what the tasks of mis- senting this book in its essence, I humbly apolo- cess, not a one-time event. sion are is never finished. gize. Another important point relates to listening. His section on forgiveness cannot be excluded. To begin with, at several points in the book, From those early years of hearing Tiger Jake tell In essence he takes the reader through the guilt Jake implies the purpose he had in writing the stories in the Hillsboro MB Church I remember and forgiveness that we as Mennonites often battle book was to impart lessons learned. But, at the him talking about listening with the third ear. This with. But his main point is that we have permitted same time he tempers that comment with state- is perhaps central of all of the learnings in the forgiveness to be secularized. He suggests this is ments noting that his conclusions are interim. This book, and in Jake's life. because scientific specialization has developed

132 - Preservings No. 21, December, 2002 within the western world an “awe of expertise”. Lexikon, the chronicles of the Roosen and van der the right to serve in public offices. Many changes This has led to the “doctor” figure replacing the Smissen families, and many others. The book also were implemented in the Gemeinde because of the has a special value because it is written with refer- discontinuance of the Dutch language in worship ence to many archive and Gemeinde records. But services; the Dutch lost their preeminence in trade, sometimes while reading, one has the impression the connections between Altona and the Low that the story is far deeper than that which is pre- Countries became weaker, and the Gemeinde lost sented. The history of this Gemeinde is factually its inner bondedness. They adapted themselves to extremely fascinating and one would have pre- the society within which they lived. When the ferred to read 1000 pages (with photos) about it. German Reich (Empire) was founded in 1870, the The Mennonites in Hamburg-Altona came Mennonites faced a turning point: “How does the from foreign lands. Their story commenced in idea of nationalism relate to the principle of nonre- 1601 when Prince Ernst Schauenburg granted sistance”. Much was debated on this theme, but them a--in part quite limited--Privilegium. They the tension did not become less in the 20th cen- came from Holstein and the Low Countries. The tury. first refugees came in the middle of the 16th cen- A detailed description of life of the congrega- tury and later they were also joined by Menno- tion after 1945 to the present by its current pastor, nites from Brabant and Flanders. At this time Altona Peter J. Foth, takes up a significant space in the and Hamburg were “secure places of refuge, in second part of the book. During and after the Sec- which foreigners among them also Mennonites, ond World War the members were scattered and Jakob A. Loewen, 1959. Photo - Tabour College, could establish themselves.” The community was the congregation itself was also exterminated. Af- The Blue Jay, courtesy of P. Goertzen, Center for treated here as a Netherlandic group and not as a ter the war, the Hamburg congregation was a ha- M.B. Studies, Hillsboro, Kansas. confessional minority. In the year 1655 the ven for many refugees from East and West Prussia. Gemeinde consisted of 200 members; because of The membership grew from 300 before the war to minister and the brother in people’s quest for for- the horrible reputation of the Münsterites, the 900 after the war. giveness. Gemeinde only grew slowly. It was not easy for the Mennonite refugees to There is much more that could be said about The Gemeinde was of the flämische Ordnung, integrate themselves into a congregation such as this book and its contents. Suffice it to say that I and for many years it was associated with the the one in Hamburg. Because of the differences trust the very few tidbits I have noted in this re- congregations in the Netherlands. During the great from their home congregations many did not want view will, I hope, entice people to read the book. “War of the Lambs” from 1650-70, the Altona to join the congregation in Hamburg. Only after I cannot emphasize enough how important I feel Gemeinde sided with the Sonnists. It contributed the public appeal of Pastor Otto Schowalter did this book is. Whether or not you will agree with all to the valiant efforts of leaders such as Thielmann many refugees actually become members of the its contents, it definitely hits the itchy areas of our Janz van Braght to consolidate and advance the congregation. In spite of this, the integration of the lives and for that reason alone needs to be read. I conservative cause by the publication of works refugees and locals (“Einheimischen”) in the con- also suggest that every MCC worker, every pas- such as the highly influential Martyrs Mirror, par- gregation was not simple and took a long time. tor, every missionary, should read this book thor- ticularly through the writings and leadership of After 1960 the congregation no longer grew. It oughly. Don’t dismiss it lightly just because its Gerhard Roosen (1612-1711) (pages 39-48). experienced many changes and continues to expe- subtitle is described as one person’s spiritual jour- The story of a Mennonite Gemeinde appears rience them to this day. ney. Rather, read with your third ear. before us in a completely different manifestation In the last section of the book P. Foth also Reviewed by Ken Reddig, Director, MCC than what most readers, particularly those who are deals with the sad part of the congregational story- Manitoba 1999-2002, Winnipeg, Manitoba. Russian Mennonites originating from Danzig, have -the slumping membership, and poses a question For J. Denny Weaver’s review of Dr. Jakob A. known and experienced. The story in Hamburg- which is not only relevant to the Hamburg congre- Loewen’s earlier book, Only the Sword of the Spirit Altona differentiates itself from that of the Men- gation, rather to all Mennonite congregations: (Wpg, Man./Hillsboro, Ks., 1997), 346 pages, nonites in Prussia. Deacons and ministers in Ham- “Does one become Mennonite by birth?” “This see Pres., No. 18, pages 140-141. burg and Altona were well-to-do business people: will not be sufficient for the future of the Menno- _____ doctors, merchants, craftsmen, traders, etc. Some- nite people,” responds Pastor Foth. times they were educated theologians. Of 276 trad- He closes the book with the words, “Loyalty Michael D. Driedger, Zuflucht und Koexistenz: ing ships (during the 18th century) in Hamburg, and tradition and responsibility for its own path 400 Jahre Mennoniten in Hamburg und Altona - 50 or 18 percent) belonged to Mennonites--an mit einem Beitrag von Peter J. Foth (Bolanden- amazing statistic especially when one considers Weierhof, Deutschland, 2001), 142 pages. that the Mennonites only constituted one percent The Gemeinde in Hamburg-Altona was 400 of the total population of the city. By the end of the years-old in 2001. The 142 pages of the book 18th century the family van der Smissen was Zuflucht und Koexistenz by Michael D. Driedger among the wealthiest in Altona. and Peter J. Foth, exposit the theme of the history During this century the Mennonites contrib- of the Mennonite congregation in Hamburg- uted immensely to the well-being of the city, en- Altona. On page 13, Driedger writes that “the dowing charities and contributing to many good concepts of `Zuflucht’ (refuge) and `Koexistenz’ works without regard to the religion of the recipi- (co-existence) in the title of the book, played a ents. The Mennonite elite also played an important fundamental role in the story of the Mennonites.” role in the public life of the city. They were mem- The book is organized in a chronological man- bers of the first patriotic society and established an ner and every chapter has a focal point: refuge, endowment to rescue people “from the dangers of division, confession building, economic progress, drunkenness”. Nonetheless, the great Enlightment assimilation, and changes after the Second World of the 18th century passed most Mennonites by. War. The organization makes the book easily di- Poverty and wealth were themes that members of gestible for every level of reader in spite of its the congregation had to struggle with. The academic orientation. Driedger brings his enor- Gemeinde always had a “Armenkasse” (“poor Peter J. Voth, current pastor of the Hamburg- mous historical knowledge about the congrega- box”). Altona Mennonite Church, during a trip to the tion at Hamburg-Altona to bear in his excellent In 1819 the confessional minorities, including former Mennonite homeland in Danzig, Prussia, presentation. In the process, he uses valuable the Mennonites, received the right to vote and also now Gdansk, Poland. Photo - Frind, Issue No. 2, sources such as Ernst Schepansky, Mennonitische page 6. Preservings No. 21, December, 2002 - 133 It is a take already all too familiar among Rus- for the period covered by the diary, so that any- sian Mennonites. Heinrich Hildebrandt is a pietist thing from this period is of value. Secondly, the and supports their endeavours among Mennonites. diary chronicles various events which add to our Pietism is incorrectly portrayed as a superior reli- knowledge of the individuals and the Mennonite gion and traditional Mennonite society community, including the Molotschna Colony as “[has]...become bogged down in our traditions, well as the Old Colony. The events described can the outward form, devoid of commitment,” (page be grouped as follows: 77). The worship services of the Brüdergemeinde (a) Vital statistics. These involve deaths and are described as “sober, strict, and long, but the marriages, generally where David Epp officiated, leaders preached the true word,” (page 139). Re- either at a funeral or marriage. In some cases, births, lating to God is characterized by Johann as “I’ve generally involving close family members, are leaned to know him personally,” (page 144), and mentioned. not as a “true” believer committing himself to fol- (b) Disciplinary measures taken by the low Jesus and His commandments within the com- Gemeinde involving errant members. munity/Gemeinde. (c) Ministerial affairs (other than disciplinary In short, this novel not so subtlety promotes a actions). These involve resolutions of ministerial certain form of religiosity with little connection to (Lehrdienst) councils, Lehrdienst elections, docu- biblical teachings or even to real life among the mentation on sermons given, with information on Russian Mennonites - 80 per cent of whom were the place and minister, as well as the text of the “Kirchliche” in 1920. Would the resources of our sermon. largest Mennonite publisher not be better spent (d) Visits by David Epp (and family) or a t Mennonite minister and trader Gerrit Karsdorf the promoting material modelling a more historically David Epps’ residence. Younger (1729-1811). He had a positive view of correct and scriptural faith and practice? (e) Documentation on events within the gen- both Pietism and the Enlightenment. His personal The Editor eral Russian Mennonite community, including the library consisted of 9,000 volumes, the largest ______struggle of the Gemeinde to maintain traditionalist private collection in Hamburg. Photo - Zuflucht values, and including events of interest, but not Frank and Nettie Dyck, Celebrating the first necessarily witnessed personally. twelve years of Our Retirement (4028 Vincent Place (f) David Epps’ personal comments on some N.W., Calgary, Alberta, Canada, T3A 0H3, 2002), of the events chronicled. 224 pages. Spiral bound.Available from the authors. Finally, the diary allows us to make an assess- This is a fascinating personal account of a mis- ment of David Epp himself and his own role in the sionary couple who devoted their lives to spreading various events he documents. the Gospel in Europe and the Ukraine. Frank and Editing: We need to begin, however, with the Nettie are well-known in Mennonite circles for start- translation and editing itself, which, although out- ing the Mennonite Church in Zaporozhe, Ukraine, standing, could include some revision and correc- in 1994 and later also in Petershagen, Molotschna tion in any future second edition. One of the en- (the birthplace of the Kleine Gemeinde). joyable aspects of this edition is the lack of edito- The Editor. rial comments, and Toews allows Epp to speak for ______himself. This, however, is a work which does seem to require additional editorial comments. Historical depiction of the old Mennonite church on the “Großen Freiheit” in Altona (see map by John B. Toews, ed. and trans., The Diaries of Some of the terms and words used require elabo- Wm. Schroeder, Pres., No. 16, page 128), as David Epp, 1837-1843 (Vancouver, B.C.: Regent ration and correction as the original meaning may sketched by Hamburg artist Max Stobbe (1883- College Publishing, 1999), 202 pages. be unclear or incorrectly translated. 1963). It was built in 1717 to replace the one Book Review-Essay by Henry Schapansky. One of these words which appears in the diary destroyed in great fire of 1713. Photo - Zuflucht Introduction: The publication of John B Toews’ is “sodomy”. In our time, this word has come to und Koexistenz, page 65. translation of the David Epp diary is a significant acquire a lurid and generally homosexual conno- addition to our information on the history of the tation. In David Epp’s time however, this word must be brought into a new balance by each gen- Russian Mennonite Communities. The diary was refers to the thoughtless activities of young teen- eration for itself.” begun by Minister (Lehrer) David Epp (1781- age boys with sheep. Sheep raising was a major The book is lacking an index which will make 1843) at the age of 56 and covers the period 1837 source of revenue for the Old Colony, and the Old its use as a reference work more difficult. to 1843, the year of his death. There may have Colony sheep co-operative was a large scale en- Book Review by Adina Reger. been earlier diaries, but these appear to have been terprise, often employing young teenagers as shep- ______lost. His son Jacob Epp, also a Lehrer and diarist, herds. Instances where confessions are made in maintained a set of diaries and both the Jacob Epp respect of such activities refer to the thoughtless Janice L. Dick, Calm before The Storm (Wa- diaries and the one David Epp diary were taken to acts of youth. Harvey Dyck, in his translation and terloo, 2002), 365 pages. $23.49 Canada in 1893 by the family after Jacob Epp’s editing of the Jacob Epp diaries, provides a useful This book is evidently someone’s idea of ante- death. Regrettably, only an edited portion of the editorial comment in this respect (Note One). A bellum life in pre-Revolutionary Russia, includ- Jacob Epp diaries has been published. similar editorial comment should have been made ing the Hildebrandt estate called “Succoth” (page The translation and publication of the surviv- in this book, to avoid misleading the casual reader. 170). The book including the cover resembles a ing David Epp diary is a tremendous achievement. The only non-biblical editorial insertion in the Harlequin romance. As is evident from the facsimile page reproduced book is, in fact, incorrect and misleading. On pages The novel - and I use the term loosely - evolves in the book, David Epp’s gothic German hand- 157 and 186, reference is made to one Peter Epp. around Katya, the daughter of a rich Crimean estate writing cannot always have been easy to decipher. The editorial comments indicate this Peter Epp owner, Heinrich Hildebrandt, and Johann Suderman, This publication makes the diary readily available was from Heubuden in West Prussia, as both Rev- a teacher hired as the tutor of his children. It seeks to to those unable to access the original at the Men- erend and teacher. The correct reference appears to explore the experiences of the Mennonites as Russia nonite Heritage Centre, or having accessed the be Peter Epp (1807-52) of Heuboden, Bergthal bumbles into war and the Revolution. The plot is original, been unable to decipher the material. Colony (not Heubuden, West Prussia), Lehrer weak and limited largely to artful manoeuvring of This book is of value for several reasons. (Minister-not teacher) of the Bergthaler Gemeinde, characters as needed to fill the gaps. Firstly, there is very little original material dating who was visiting either his father Kornelius Epp

134 - Preservings No. 21, December, 2002 (Chortitz) or his brother Kornelius Epp (Chortitz, on this below) There are also Friesens who are in the ban, and later readmitted upon a public apol- later Rosengart). This may appear a minor point, twice connected to the David Epps, namely the ogy and promise to do better, is also interesting. but involves the larger issue of David Epps’ circle Heinrich Friesen (1784-1842) who married his The diary itself does not distinguish well be- of acquaintances: were they relatively broad or wife’s cousin Justina Warkentin (1789-1855) and tween minor and major offenses. While the diarist narrow in scope? In fact, most of David Epp’s whose son Bernhard (1810-1866) married David may not have intended to directly evaluate the visiting involved family members or acquaintan- Epp’s daughter Maria (1815-46). [Given that little events, his commentary indicates that, at times, his ces in the Old Colony. [The David Epp in is known about David Epp, the diarist, the reader own judgments may have been at variance with Heuboden, Prussia, was a radicalized pietist and might well have found helpful an editorial refer- that of Ältester Jacob Dyck and perhaps others in possibly this is why the translator assumed the ence to the recollections of Maria’s son Heinrich the Gemeinde. connection (see The Golden Years, page 227).] Friesen (1837-1926), later of Inman, Kansas, of Unlike the diarist, I think the offenses described H. Thiessen, Ekaterinoslav: In this regard, some his grandparents (see Pioneers and Pilgrims, page can be classified into minor and major transgres- editorial comment is required on the use of the 310, and Dynasties, page 696).] sions, both by current and contemporary standards. term “brother-in-law” in the book. While techni- Errata: There are a number of possible Among the minor offenses could be those resulting cally probably correctly translated, in perhaps the mistranslations or possible typographical errors. from youthful high spirits, emotions or inexperi- majority of instances, this word refers to a cousin- These include: Jacob Penner (page 33) – possibly ence, merrymaking (including occasional drinking) in-law, that is, a cousin of his wife, Helena Johann Penner; Bernhard Thiessen (page 32) - or just general thoughtlessness. These could in- Thiessen. Indeed, there are a great many refer- possibly Bernhard Friesen; Ältester Jacob volve gossiping, quarrelling, the occasional verbal ences to the extended Thiessen family throughout Warkentin (page 33) is referred to as David or physical fight, youthful pranks and rowdiness the diary. Some of David Epps’ Molotschna visits Warkentin; Ältester Jacob Dyck (page 34) is re- and pre-marital affairs involving young people. may have been initiated by his wife, since a great ferred to as Ältester Jacob Rempel; Neu-Chortitza Major offenses would seem to involve actions many of the Molotschna residents mentioned are (page 29) should be Nieder-Chortitza; Benjamin not provoked by momentary thoughtlessness or Helena Thiessen’s relatives. Wedel (pages 76 and 149) should be Peter Wedel; passions. These could include theft, financial cheat- A slight digression here on this Thiessen fam- G. Schreiber (p. 161 and p. 185) is undoubtably ing, alcoholism, serious assault, and perhaps some ily may be appropriate since this will undoubtedly Gebietschreiber (referring to Gerhard Penner); Mr. of the extra-marital affairs. There are relatively assist in the understanding the nature of his con- and Mrs. Claas Hildebrandt from Münsterberg few such cases reported in the diary. tacts, the identity of the individuals involved, and (page 59) - are probably Mr. and Mrs. Claas In respect of incidents of theft or dishonesty, the use of the term “brother-in-law.” Hiebert; Peter Bloch (page 132) from Kronsgarten the information of the diary does not always indi- The children of Abraham Thiessen listed at is Peter Block; and Johann Leydig (page 144) of cate who the guilty party was, if indeed there was Ellerwald I in 1776 (3 sons, 2 daughters, 1 female Bergthal - possibly Johann Leyke of Bergthal. one. In respect of drinking, the diarist does not person) include the following: 1. Anna (1748- I think it would be also worthwhile to check Glenn always seem to differentiate between alcoholics 1811) m 1773 Kornelius Stoez (1731-1811); 2. Penner’s published translation of the marriages, and other drinkers. To Epp, apparently, all drink is Abraham (1750-1822) m 1783 Katherina Lowen since, in a few instances, Penners translation may evil. Regrettably, when Epp makes reference to (b. 1759); 3. Gerhard (no dates); 4. Heinrich (1755- be superior to that of Toews (Note Three). his brother-in-law’s drinking (H. Thiessen), we 1838) m Maria Wölcke (1766-1833); 5. Jacob I am not convinced that every pub or pub- really do not know that he had a drinking problem, (1759-1816) m 1788 Judith Fast (1748-96), 2m owner listed in the book is indeed a pub or pub- only that he did drink. 1796 Margaretha Martens (1775-1829); 6. Hel- owner. It is likely that there were pubs and taverns Among these having illicit relationships, we ena (b. circa 1762) m 1784 Jacob Dirksen (b. in the Old Colony. It is however a common error sometimes have repeat offenders, who include two 1744); 7. Margaretha (1767-1807) m 1784 Johann to translate the multi-facetted words “Wirte” and widows mentioned in respect of different affairs, Warkentin (1760-1815). “Wirtschaft” incorrectly. In a Mennonite context, although in these cases, the other party is gener- In 1786 Heinrich Thiessen purchased the tread- these generally refer to farm and farmer. In doubt- ally also not married. mill of his brother-in-law (Grütz Müller) Kornelius ful cases, the better translation is the latter, even if The most serious offense described in the di- Stoez in Krebsfeld, and began a career as a miller some drinking occurred there on occasion. If the ary involves the murder of a new born unwanted (Note Two). Later, in 1804, he moved to Russia context is not clear, I would think “clockmaker” is child in the Bergthal Colony. This, as reported by with his brother-in-law Johann Warkentin. While a better translation for “watchmaker” (the original Epp, is the first incident of its kind among the Warkentin settled at Blumenort, Molotschna, word is probably “Uhrmacher”) Mennonites of Russia. Other serious cases in- Thiessen set up a treadmill in the city of Ekaterinoslav, One editorial comment missing which I think volve one case of sexual assault, two cases of perhaps one of the first commercial enterprises in would have been appreciated by some readers con- spousal abuse (although in one case the abuse is that city. He also engaged in other enterprises, and cerns the visit of H. Hiebert (page 32) of verbal only), and possibly, the case of a planned purchased land in the area which was, at least for Münsterberg to the Old Colony. This Heinrich and executed seduction. some time, rented out. At the time of his death he Hiebert (1810-95) was not only, again, a relation Other interesting cases include those of ap- had had considerable economic success. of his wife (son of Nicholas (Claas) Hiebert), but proximately two men and one young lady who His children included: 1. Dirk (1785-1831) was also the future first Ältester of the leave the Mennonite community. The young lady Tiegenhagen, later Altona, Molotschna; 2. Brüdergemeinde movement in Russia. had fallen in love with a Ukrainian lad, became Katharina (b. 1788) m Nicholas Hiebert (1785- I have discussed some of these items of trans- pregnant, and then joined the Orthodox church. In 1858) Münsterberg, Molotschna; 3. Maria (b. lation and editing, because I believe they affect the case of the two men, it is not totally clear how 1791); 4. Heinrich (1794-1859) m. Margaretha how we view both diary and the diarist. they transgressed, except in leaving the commu- Siemens (1799-1881); 5. Helena (1797-1864) m Discipline: Turning to the diary events themselv es, nity (although an “immoral lifestyle” is indicated). 1816 David Epp (1781-1843) Minister and dia- I would like to comment on these in the order What can we conclude from a review of the rist; 6. Jacob (1801-34) m 1822 Helena Siemens outlined above. transgressions reported in the diary? Nothing more (1805-87); 7. Anna (b. 1802) m Nicholas Hiebert (a) Vital Statistics: These will be of major inter- I think, than that Epp’s contemporary Mennonites (1785-1858) above. est to family historians. They also add to our knowl- were human beings of flesh and blood, with emo- Now, among the various brothers-in-law (cous- edge of the David Epp and Helena Thiessen fami- tions and passions, strengths and failings, rather ins-in-law) mentioned by David Epp are the vari- lies. like Mennonites of our time. It is interesting that ous Warkentins, Hieberts, Dirksens and Thiessens, (b) Disciplinary measures: The misdemeanours women sometimes participate in physical assault mainly in the Molotschna, as well as the Bergthaler and offenses recorded here may well be among and appear as repeat offenders, while men some- Stoezs’. Epp does not appear to have always had the most interesting events of the diary. They at- times appear as spreaders of unfounded gossip. warm relations with all of these Thiessen rela- tract our interest, as they did the people of the time, Wealthy or influential people are also among those tives. He is particularly critical of Heinrich because of their human interest value. The process taken to task by the Lehrdienst. A relatively equali- Thiessens’ (1794-1859) alleged drinking (more itself, whereby offenders are reprimanded or placed tarian picture of Old Colony society emerges.

Preservings No. 21, December, 2002 - 135 More interesting perhaps is the manner in which events, Epps diary entries offer very little insight Warkentin is threatened with imprisonment; the offenses are dealt with by the Lehrdienst. Gen- into the nature of the conflict. - July 14 1842 Ältester Heinrich Wiens visits erally, they are dealt with through the process of the As documented elsewhere this struggle in- Dyck; ban, and later readmission. Counselling also takes volved the traditionalist Flemish Gemeinde, led - March 27, 1843: several days previously, place for couples with marital problems, and for by Ältester Jacob Warkentin, and the modernist- Dyck receives a sealed envelope from v. Hahn. persons with drinking problems. The individuals assimilationist Gemeinden, represented by the Epp’s own position is somewhat unclear. While who left the community are likewise sought out Ohrloff Gemeinde (led by Ältester Bernhard Fast), generally critical of Johann Cornies, he comments with a view of returning them to the community. the Rudnerweide Gemeinde, the Alexanderwohl on the unwise actions of Warkentin, and attributes The manner in which the sexual assault is dealt with Gemeinde and the Gnadenfeld Gemeinde. The tra- motives of jealousy and fanaticism to Dyck. Oth- does seem somewhat unsatisfactory to us perhaps, ditionalist Gemeinde was the largest Gemeinde of erwise Epp provides no analysis, except a general but then we do not necessarily have all the details. the Molotschna, while Johann Cornie was a mem- lament on the state of affairs. The case of infanticide, mentioned above, was ber of the Ohrloff Gemeinde. The last three It does however become apparent, that Ältester not dealt with solely by Ältester Jacob Braun and Gemeinden were composed of post-1815 immi- Jacob Dyck and Epp are not working closely to- the Bergthal Lehrdienst, but required the assis- grants to Russia, many leaders and members of gether on this issue. tance of Ältester Jacob Dyck and the Old Colony which held pietist, pro-tzarist and assimilationist (f) Personal Commentary: As one would ex- Lehrdienst. views. The Alexanderwohl Gemeinde (in its ori- pect, the commentaries not only provide Epp’s (c) Ministerial affairs: These include Lehrdienst gins dating back over 200 years, originally a Flem- opinions and views relative to some of the events elections, details of preaching duties (giving the ish Gemeinde) may not have fully supported their described, but also help us better understand David minister’s name, place, date and text), and more Ältester, the pietistically-minded Peter Wedel, since Epp, the man himself. general meetings and resolutions. Many of the Epp records that Wedel was abandoned by his From the diary alone, what can we say of the meetings involve general community affairs and Gemeinde in 1837. diarist himself? Firstly, the diary indicates that Epp indicate the Gemeinde and the Lehrdienst were the The main event reported (in 1838) by Epp, was a very conscientious, pious and God-fearing most important institutions in the Old Colony at occurred in October 1837, when the Ältester of person. He tried hard to grapple with the issues of the time. The Lehrdienst and Gebietsamt (local the four minority Gemeinden, namely, Bernhard his time. civic government) worked in close harmony. Fast (Ohrloff), Benjamin Ratzlaff (Rudnerweide), The solutions to some of the major issues of Indeed, the Lehrdienst and Jacob Dyck, per- Peter Wedel (Alexanderwohl) and Wilhelm Lange the day, according to Epp, appear to be a stricter sonally, were actively involved in obtaining more (Gnadenfeld), along with Johann Cornies, pre- church discipline and a more spiritual inner faith. land for Old Colony settlers. sented a petition to the government to affirm the Beyond this, the diary provides no concrete or Included among the resolutions passed by the Privilegium. This action took place without con- tangible ideas on how this is to be achieved, ex- Lehrdienst are warnings against inappropriate sulting Warkentin and the majority Flemish cept possibly through better church leadership. behaviour at annual fairs, admonitions to refrain Gemeinde. In essence, the leaders submitting the It does in fact seem that Epp, and the other from drinking strong liquor (brandy and vodka), petition were casting themselves as leaders and Lehrdienst members, including Ältester Jacob and proposals to correct naughty behaviours of representatives of the entire Russian Mennonite Dyck, did not always see eye-to-eye. In fact there youngsters by means of corporeal punishment (the community. The significance of this seems to have is some veiled criticism of Dyck. Dyck, on the rod). escaped Epp. other hand, it seems, had little confidence in Epp, (d) Visits: During the period of the diary, Epp In fact, it was nothing less than an attempt of and so did not involve Epp extensively in the was already in his fifties, and possible entering a Cornies and the assimilationists to weaken and Privilegium affair, mentioned briefly above. semi-retirement mode. Most of his visiting in- destroy the majority traditionalist Gemeinde, and In disciplinary matters, Epp feels Dyck (and volves relatives, particularly his Thiessen relatives to assume a leadership role not justified by normal the Gemeinde) is too forgiving of human error. He (both in the Old Colony and Molotschna), or ac- democratic criteria. feels apologies and public confession of wrong quaintances and friends from the Old Colony. Two Some Old Colony Lehrdienst members, as well doing and repentance are too often accepted at face Molotschna trips are mentioned: Sept. 5-Sept. 20, as Warkentin, did however realize what was hap- value. One wonders, what exactly would Epp have 1838 and Jan. 12-Feb. 2, 1839. The last trip was pening. The following events are revealed in the Dyck do otherwise? Epp is looking for the true motivated by the need to obtain German and Rus- diary relative to the above. spirit of repentance, but who can look into some- sian lessons for his son Heinrich, in part, and in - 1837: Peter Wedel is abandoned by his one else’s heart and mind? I think Epp displays a part to visit friends and relatives. The first trip may Gemeinde; certain narrowness of mind in regard to the issue well have been prompted by his wife. - October 1837: the petition above is prepared of discipline. A primary example is that of broken Epp also receives two visits of interest from and sent; engagements. Epp accuses Dyck of being uncon- non-Mennonites in this period: July 19, 1838 - an - Sept. 1838: unrest in the Gnadenfeld and cerned when a marriage engagement is broken. unnamed missionary (from the Basel Missionary Rudnerweide Gemeinden; Epp would have these people, perhaps, placed Society - a Pietist group); and July 22-27, 1842 - - Feb. 1839: Ältester Jacob Dyck, Ältester under the ban. Yet, we, and no doubt Epps’ con- John Melville (from the British Bible Society). Jacob Hildebrandt (Kronsweide Gemeinde), and temporaries, would probably feel it much better to (e) General events: These are events of a general Lehrer Heinrich Penner visit Warkentin in the break an engagement than enter into an unhappy nature and in which Epp had either no personal Molotschna. Epp learns that Dyck wishes to pro- marriage. Here Epp is, I think, promoting what he involvement or no personal knowledge. These test against the actions of Oct. 1837; himself condemns, a legalized ritual of discipline. could include unusual natural events and weather, - June 16-July 31 1839. Dyck and Hildebrandt As another example, he criticizes Dyck in accept- commodity prices, visits of Russian officials in travel to Odessa for several reasons which include ing a widow from the Kronsweide Gemeinde into the Colony and news from the Molotschna Colony. land grant questions, hymn-book importation, and the Chortitza Gemeinde “without the customary Of interest in this category, could be included the the Privilegium affair. (The Fürsorge Committee question(s) being asked.” fire at Jacob Dycks - Rosenthal (also reported by head Inzov is ill, and von Hahn appears to be in Epp appears somewhat confused by the issues diarist Jacob Wall), the brief visit of Grand Duch- charge); in the Molotschna. He is too ready to cast the ess Helena Pavlovna (Oct 2, 1841) and the trip to - Aug 4-5, 1840: Warkentin, Heinrich Wiens blame on Warkentin, Dyck and others, and does Ekaterinoslov to see the Tzarina and Grand Duch- and Abraham Peters from the Molotschna visit not have a vision of the broader issues. ess Maria (Oct 6, 1841). Dyck in the Old Colony; In this, both in regard to disciplinary measures, One very important set of events is recorded, - April 6 1841: Warkentin and Diakon Johann and in regard to the more general issues in the generally at second hand, by the diarist. These Klassen visit Dyck; Molotschna, I think Epp’s views are narrow in events involve the great struggle between the tra- - May 1842: Dyck received a copy of a letter scope. This narrowness probably affected his re- ditionalist and assimilationist Gemeinden in the from Cornies to Fast (on orders of v. Hahn) to lationship with the other Lehrdienst members in- Molotschna. While valuable as a chronicle of cease involvement in Molotschna church affairs. cluding Dyck, and made him a somewhat isolated

136 - Preservings No. 21, December, 2002 pessimistic person. In the last analysis, David Epp against the backdrop of the historical explanations the first historical account, those who lived the remains a minor figure, overshadowed by his con- provided by Henry P. Hooge in the “Introduction” stories are all gone, and for many in the next gen- temporaries, his prominent descendants, and his (pp. 12-18) and Jacob H. Brooks in his “Grateful erations, the language in which they told it is gone diary. Recollections of Russia” (pp. 19-21). too, but because of this fine publication the story Book review essay by Henry Schapansky, 914 Translating a work with so many contributors of “Neu-Samara” will continue to be told. Chilliwack St., New Westminster, B.C. V3L 4V5. has its special challenges, as John Isaak readily To all those who have had a part in preserving Endnotes: admits. There are story overlaps, apparent dis- this story for future generations, we, the English Note One: Harvey Dyck, A Mennonite in Russia crepancies, and a variety of writing styles. He has speaking “children” of Neu-Samara, own a debt (Toronto, 1991), page 68. chosen “to let the discrepancies stand while at- of gratitude. Note Two: “Ur-Grosseltern Corn. Stoesz Familien tempting for the sake of clarity to use standard Reviewed by Hilda Riediger Dueck of Tofield, Register,” Jakob Stoesz copy made available to measures or provide an explanation of each” (p.6). Alberta, teacher, writer, and grand-daughter of Pe- me by Bruce Wiebe, Winkler, Manitoba. This is helpful to the reader. Also the individual’s ter Riediger, a contributor to the original “Neu- Note Three: Chortitza Colony marriages in the dia- “interpretation of political forces and events” (p.6) Samara am Tock”. ries of Jakob Wall, Neuendorf, and David Epp, has been respected. ______Chortitza, in Mennonite Family History, April 1997. Isaak states that he has attempted to carefully ______follow the writing style of each writer. He is to be Hermann Heidebrecht, Eine Hirte der credited for an exceptionally fine and very read- Zerstreuten: Das Leben des Ältesten Heinrich Voth Neu-Samara: A Mennonite Settlement East of able translation. In just a few instances, one might 1887-1973 (“A Shepher d of the Dispersed: The the Volga, compiled by Jacob H. Brucks and Henry question the outcome. For example, a frustrated Life of Ältester Heinrich Voth 1887 - 1973”) P. Hooge (Clearbrook, B.C., Fraser Valley Print- worker responds to an angry farmer with the (Bielefeld, 1999), 223 pages. ers, 1964), translation from German by John Isaak, words, “Was soll ich machen? Es kommt, es In 1942 a German women, Mrs. Birkle, an editing and epilogue by Tena Wiebe (Edmonton, kommt, es kommt!” (p.29 c.1964). This is trans- acquaintance of the Heinrich Voth family, was sum- Alberta, Jackpine House Ltd. 2002), 196 pages. lated, “What am I to do? It just keeps on moned into forced labour in the Trud Army (“slave $21.95 softcover. coming!”(p.39). Here the implied crescendo of labour battalions”). She was standing there crying This book is a reincarnation, in an expanded the repetition is lost. In several other examples, the and holding the hand of her five-year old daughter form, of an earlier publication, and as such, a won- long, complex sentences of one writer are ren- whom she could not take along. A bleeding mother derful example of history being kept alive and dered in several shorter sentences, altering the flow heart in despair. She did not want to turn her daugh- made accessible to successive generations through and momentum of the text. ter over to an Anti-Christian childrens’ home. The the care, diligence and integrity of those passing Isaak has chosen to use a “somewhat looser somewhat sympathetic commandant suggested she on the Mennonite story. translation” (p.6) of the poetry to maintain rhyme hand the girl over to the Heinrich Voths, where she Tena Wiebe, grand-daughter of one of Neu- and rhythm rather than providing a direct transla- would receive good care. He knew the Voths a Samara’s early settlers, along with her brother and tion of the words. This results in pleasing poetry little and had shown them some favours previ- translator John Isaak and others mentioned in the that reflects the meaning, if not always the subtle- ously. How relieved the torn-asunder mother’s “Foreword”(p.9), have produced a handsome book ties of the form of the original. Several of the heart must have felt. So many German mothers that embraces and enhances with editorial integ- original German poems have also been included. had to give their children away under the ungodly rity, all that was contained in the humble 1964 In both the German and the English publications, Communist regime, never to see them again. German edition of “Neu-Samara Am Tock”. the source of some of the poetry remains a mys- Like many others, the Voths were in a concen- A new colourful cover features a 1997 Rus- tery. The reader is left to wonder if they were, in tration camp in the northern Ural mountains. They sian map and a panoramic photo by Alan Isaak, fact, penned by the original contributors. had already lost two daughters and now they had along with D.Loewen’s nostalgic description of Those who first took on the task of compiling a little Lenchen back in their family. Even in their the view overlooking the Neu-Samara he left be- the Neu-Samara stories, did so with a sense of destitute condition they gladly cared for her. After hind. “Before me as far as the eye can see, a green urgency “to preserve some of the knowledge of three years, when Mrs. Birkle was able to return, carpet, broadens to the horizon dotted by seven the past before the last of those who experienced she got her young daughter back into her arms, groves of trees like pearls on a string. These are these things (were) gone”(p.9). This sense of ur- well cared for and healthy. the villages...”(p.23). gency is mirrored in Tena Wiebe’s writing. “Neu- This Heinrich Voth was no other then the last All of the photographs have been reproduced, Samara no longer exists”, she writes in the Epi- Ältester (Bishop) of the Mennonite Gemeinde in this time with captions and a more successful lay- logue . “All that is left of the Mennonite people, Sagradowka. He was born in 1887 in Waldheim, out. Chapters are numbered and superimposed now called Germans, who formerly lived in this Molotschna Colony, but shortly thereafter his family over black and white reproductions of the scene settlement, are a few descendants married to Rus- moved to the newly founded Sagradowka Colony. on the cover, with the contributors’ names appear- sians. Many different people from the former So- For those readers unfamiliar with the back- ing under well defined sub-headings. (Here, a viet Union regions now live there” (p.160). ground, Hermann Heidebrecht introduces the book small editorial error gives P. Riediger credit for Wiebe’s beautiful colour photographs on the with a short introduction to Mennonite history. I writing “Our Language” (p.116), where P. next 11 pages show the lushness of a countryside must say he did his research well. Kornelsen (1964, p.4) is credited in the original.) that by 1917 was home to some 3670 Menno- Heinrich enjoyed a relatively good childhood Added to the original is: a glossary, several nites. Well-known landmarks: a train station, a and youth. He attended the village school and then maps, a floor plan of a typical Mennonite home, hospital, churches and schools, a general store, the Zentalschule in Neu-Schönsee. He was a good additional reading suggestions, a foreword by Tena and a family home continue to stand as silent monu- student and continued his studies at a teachers’ Wiebe explaining how this new book came to be ments to a Mennonite people whose story has seminary. He became a well-liked teacher. The written, a “Translator’s Preface” by John Isaak been all but forgotten. To those silent voices Wiebe teachers’ society of Sagradowka elected him as providing the reader with insight into the transla- adds photographs of more recent monuments, fur- their chairman; a position he served well, using tion process, and a 37 page “Epilogue” by Wiebe. ther testimony of the tragic history of this, once the opportunity to improve the educational sys- At the heart of this book are the first-hand idyllic place. tem. accounts, photographs and maps of people who Wiebe then traces her own Neu-Samara roots, At a young age he turned his life over to God lived in Neu-Samara. They describe the founding including letters, photographs and stories. One of and tried to be an obedient follower of Jesus, his and development of the settlement, and provide those who survived and continued to live there Saviour in all his ways. He was well read, espe- glimpses into its customs, climate, traditions, was her cousin, Margareta (Greta) Martens (1924- cially in religious literature. He was well versed economy, administration, education, cultural 2001). Wiebe adds her story to the others col- with the different movements in the Christian achievements and some of its people’s responses lected earlier. Church as well as with the various Mennonite to war and revolution. All of these accounts are set By now, some 38 years after the publication of denominations. That having been said, he always

Preservings No. 21, December, 2002 - 137 brave enough to congregate in their barracks for 14 September 1947 – for Hildebrandt it had been bible studies, and to proclaim the Good News to the fourth arrest of his life. Kisseliov also recog- family and friends. Ältester Voth had a great mis- nized Hildebrandt and reached for his pistol. “Why sion field here, to help in a quiet way with coun- are you still alive? How did you get here?” he had selling, encouraging and other spiritual succour. shouted, in an agitated tone of voice. These were mostly woman and children; the men After his arrest, Hildebrandt had been sen- were almost all taken away in bestial ways and tenced on 20 January 1948, to seven years in the many were murdered. These congregated small labour camps. At the trial, the presiding magistrate groups of Mennonites were joined by believers, had encouraged the “witnesses” – two German mostly Germans, of other denominations, every- “informers” named R. Springer and J. Vogt – to thing went peacefully. All were fellow sufferers. speak freely in their denunciation of Hildebrandt: After WWII and the death of the tyrant Stalin in “go on, he will never return. We will hide him in 1954, the terror finally eased a little. The earnest such a way that he will croak.” After the trial prayers of Ältester Voth and others were finally Hildebrandt was first sent to a correctional labour answered to a certain degree and in 1956 the anti- camp (ITL) in nearby Severouralsk for 1 ½ years; Christian regime was loosened as the Soviets then, in June 1949 he was transferred to the Kolyma thought that religion had been exterminated. Ältester – the most feared of all the GULag archipelagos. Ältester Heinrich Voth. Photo Aron A. Töws, Voth was able to travel and visit the scattered little All believed that he would die there – in fact most Mennonitische Märtyrer (Abbotsford, 1949), page flocks and minister to the hurting and searching people did – and Hildebrandt later learned that the 64. See Diese Siene, pages 508-513. souls. He travelled extensively through eastern and authorities had indeed ordered one of his fellow northern Russia, often weeks and months away inmates to murder him! remained a true and loyal son of the Mennonite from his family. The people were desperately wait- Meeting Georg Hildebrandt personally several faith. In 1920 he was elected as a minister and a ing for him, often gathering in small houses. He months ago, I also asked myself the question, “Why few years later, in 1925, as Ältester of the was a good preacher who had suffered with them. are you still alive!” How had this gentle, soft-spo- Sagradowka Gemeinde, with over 1200 mem- When he came, the flock was waiting for him to ken 90-year old man, with the firm handshake of a bers. He was a man of peace and worked for serve them in preaching, Bible study, Bible teach- person half his age, survived 25 years of fear, flight reconciliation. Voth tried with some success to bring ing, catechism, baptizing, officiating at the Lord’s and imprisonment during Stalin’s reign of terror in about a unity between the different denominations Supper, counselling, mediation, peacemaking, etc. the Soviet Union? During the collectivization cam- in Sagradowka. The issue of baptismal mode was Sometimes people from other denominations, paign of 1929/30, Hildebrandt, his father Isaak a sore point: immersion baptism or baptism by mostly Lutherans, wanted to join without being Hildebrandt and all the other men and boys over 16 pouring/sprinkling. Those baptised by immersion rebaptized. If they were believers, they were ac- of the village Kondratievka (Borissova Settlement) looked down on those baptized by other methods cepted after an instruction course. New congrega- were arrested and jailed as “kulaks.” In March 1930, as unbiblical. The Baptists in Russia particularly tions were founded in many scattered regions. Some they and their families were exiled from the village held this view. But Heinrich Voth has a through Baptists tried to work against him and placed ob- and forced to resettle under the most primitive con- knowledge of the Word of God, and demonstrated stacles into his path. God blessed this humble man ditions in a “kulak” settlement some 30-40 km away. the instances where the early Church clearly mod- greatly and he could serve in grace, in spite of age Young Isaak Hildebrandt (he changed his name to elled the pouring or sprinkling mode. Since their and health, to the end of his days. Georg in 1985) fled and went to live with relatives. beginnings in the 16th century, the Mennonites One can not read this book without personal During the next year he earned a diploma as a tech- had practised the pouring/sprinkling method. The spiritual gain and the reader will experience a nical draftsman through correspondence school. conviction to practice and live out what the Bible deeper relationship to Christ. May the Lord give When he returned a year later to visit his parents, taught brought Ältester Voth and the Mennonites all readers a personal desire to serve Him more Hildebrandt was arrested and imprisoned for the much grief and sorrow. Hermann Heidebrecht faithfully in the Mennonite community and in His second time. writes quite openly how some Baptists used the Church in general. Again, he was able to escape his guards and baptism issue to belittle and to hinder the The only thing I missed was a table of contents flee to Dnepropetrovsk, where he found work as Kirchliche communities in the Soviet Union. and an index. a technical draftsman. He moved several times, The writer goes through the stages of marriage Reviewed by Jakob Pries, 1166 De Graff Place, first to Krivoi Rog and later to Nevyansk in the and other family events such as death, etc. He Winnipeg, Manitoba, R2G 1Y6. Urals to escape the prying eyes of the NKVD. describes the sufferings of WWI. The Voth family Available at: Christlicher Missionsverlag, Au- Hildebrandt then worked at various locations in was not spared and they survived with some deep gust-Bebel-Str. 51, 33602 Bielefeld. Germany. Siberia before being “taken” into the Trudarmia in lasting wounds. In 1931 the forced compulsory Price 8.80 DM plus shipping and handling. March 1942. Six months later, he was arrested a banishments started. In the winter wilderness of _____ third time and sentenced to three years in a labour the northern Ural Mountains, they had to move camp. His sentence was a mixed blessing – condi- from one concentration camp to another, always Georg Hildebrandt, Why are you still alive? A tions in the labour camps were no different than in under strict control, suffering in hunger, sickness, German in the Gulag (NDSU Libraries, Box the Trudarmia, except that he received better food prison and death. In the course of this misery most 5599, Fargo, N.D., 58105-5599, 2002), [Enlarged as a prisoner! After his release in 1945, Hildebrandt of the banished sufferers died, including some of and Revised Edition], 266 pages. A translation of married and continued to work in the same factory the Voth family. But through all these horrors, God Wieso lebst du noch? Ein Deutscher im Gulag. in Krasnoturinsk. Here he met and befriended Ger- was always present, helping these martyred souls. $35.00 plus $3.00 postage. man POWs, and tried to help them in any way he For Christians beset by suffering these were vis- In 1955, Georg Hildebrandt was working as a could. It was his close relationship with these ible wonders. Through all their trials these miracles “free” factory worker (free in the sense that he was German “enemies” that led to his fourth arrest in showed them God’s love for his children. not behind barbed wire, yet he possessed none of September 1947, to his exile into the living hell of In 1945 to 1947 many Christians, were forc- the basic civic rights of an ordinary Soviet citizen) the Kolyma labour camps. He survived because ibly returned to Soviet Russia, but not to their in the city of Krasnoturinsk. One day, the factory of his skills as technical draftsman and engineer – homesteads as promised, but to the workcamps administration needed to send him on a business skills needed in the factories and on the road con- into the northern wilderness camps (Archipela- trip. Before he could go, however, he had to get struction sites in the Kolyma. gos) to endure more suffering. These were mostly travel permission from the local KGB office. When Living in internal exile in the Kolyma Region former German colonists from the Ukraine. Un- he entered the office of Captain Kisseliov he imme- in 1953, Hildebrandt was arrested a fifth and final der German protection, they had tasted some reli- diately recognized him as the same KGB officer time, and transported back to a labour camp in gious freedom from 1941-1943, and were now who had arrested him some eight years earlier on Urals. After his release here, he was able to rejoin

138 - Preservings No. 21, December, 2002 The author Georg Hildebrandt, 2001. Photo - cover Why are you still alive? his family, also living in exile in the Urals. In 1961 he and his family, like so many other Germans, A classic photograph of the Peter Hildebrandt (1814-1900) family. Front row: l.-r., daughter Agatha with moved to Alma-Ata in Kazakhstan – where he husband Abram Rempel, Mrs. Peter Hildebrandt, nee Agatha Hiebert (1816-1906), Peter Hildebrandt Sr., worked until his retirement in 1971. It then took and son Heinrich Hildebrandt (1840-1917) with wife Maria Schellenberg (great-grandfather of Vern another three difficult years to obtain an exit visa Hildebrandt, former Hanover Division Superintendant); middle row: Son Diedrich Hildebrandt (b. 1852) to emigrate to Germany. On 16 November 1974 and wife Susanna Neufeld, Mr. & Mrs. Abraham Hildebrandt, and daughter Anna with husband Peter he and his wife finally landed in Frankfurt. Petkau; rear: son Isaak Hildebrandt (1853-1920) with wife Maria Siemens(grandparents of GeorgHildebrandt, Hildebrandt’s first purchase in Germany was the author), son Kornelius with wife Ida Klassen. Kornelius was murdered in 1919 in Einlage. Their daughter a copy of Volume 2 of Solzhenitsyn’s The Gulag married Heinrich Pauls, the gifted painter. Not on photograph is Peter Hildebrandt who joined the Kleine Gemeinde and moved to Jansen, Nebraska, in 1874. Photo - Why are you still alive?, pa ge 261. For more Archipelago. After reading a few pages, information on the Hildebrandt family, see H. Schapansky, Preser vings, No. 15, pages 105-106. Hildebrandt put the book aside; he had already decided to write a book describing his experiences The reader should be warned, however, that the Hildebrandt is not an embittered, grumpy old man; in the GULag, and did not want Solzhenitsyn’s book requires strong nerves and – recalling George he is open, good-natured, lives his life to the full- descriptions to colour and influence his own memo- Epp’s comments – should probably not be read est, and certainly does not look his 91 years. He ries. (Solzhenitsyn himself had been exiled from before bed time. The author himself still suffers himself attributes his psychological survival in the Soviet Union that same year and chose to spend occasionally from nightmares of that traumatic pe- large measure to his happy childhood years in the the first years living in Zurich). Shortly after arriv- riod in his life. It was not an easy book for him to Mennonite village of Kondratievka. ing at the Refugee Processing Centre in Friesland, write and is not an easy book to read: drawing on Hildebrandt has been accused by various re- Hildebrandt purchased a notebook and wrote on his remarkable memory (he had no documents or viewers and readers of denying his Mennonite the cover: “What I may not forget.” For the next 15 diaries to draw on), Hildebrandt relates events with roots. Nothing can be further from the truth! He years he filled the notebook with his memories amazing detail, clarity, honesty and objectivity – he opens his account with a nostalgic look back at and toiled at organizing them into a manuscript. “pulls no punches.” He had to write his painful these idyllic days before the Revolution. He also Family and friends gave him little encourage- experiences from his soul; confronting them on elaborated eloquently on these years – describing ment. His wife, for example, said: “you are not paper was a form of therapy. Yet he wrote the book vividly the everyday life of a young boy in a typi- sleeping well – it will ruin your health to dwell on not only for himself, but also for all those who cal Mennonite village – in a radio documentary these horrible memories – who will want to read perished in the camps and were never allowed to entitled: “So war das!” – broadcast over Radio these terrible experiences? Who will believe you?” tell their story. However, he does not “dwell” onl y Free Berlin on 24 September 1992 (A copy of this Among those who did encourage him was Dr. on the horrible situations encountered in the camps, broadcast can be found in the Mennonite Heritage George K. Epp of Winnipeg – the two met for the in fact, he told me that he left out many of the worst Centre). After his second arrest in 1931, however, first time in 1989 – who also encouraged the idea stories – they were so terrible “that people would he had no further direct contact with the Russian of an English translation. not have believed them.” He also writes of the “hu- Mennonite community; in fact, he chose to live in The manuscript was completed in 1987 and manity” he encountered in the GULag, which itself large towns and cities far removed from the Men- Hildebrandt spent several years looking for a pub- recognized no rule of humanity. Hildebrandt sur- nonite villages in order to hide his identity and lisher. It was finally accepted by the publisher Dr. vived not only physically but also spiritually and escape detection and arrest. In the camps he en- Bernhard Abend of Stuttgart and published in a emotionally, with his humanity intact. countered no other Mennonites. Finally, through- hard cover edition in 1990 to critical acclaim in the Hildebrandt’s account can easily be compared out his life Hildebrandt (and most other Soviet German press. The book was later published by with the works of Solzhenitsyn and other Russian Mennonites) was persecuted not because he was a Ullstein Verlag in a paperback edition in 1993. writers on the subject. Unlike their accounts, how- “Mennonite”. He was first arrested as the son of a The Germans from Russia Heritage Collection ever, Hildebrandt’s memoir is significant for his “kulak” and subsequently suffered because of his in Fargo is to be commended for making this pow- revelations of the “special” treatment accorded to “German” ethnic origin – thus the subtitle: “A erful story available to an English speaking audi- Germans in the Soviet Union. From the 1930s to German in the GULag.” ence. Most of the stylistic and linguistic errors of at least the 1980s, Soviet Germans were labelled Yet the honesty, integrity and unswerving ethi- the first edition (2001) have been smoothed over by not only as “enemies of the people,” but derisively cal stance that Hildebrandt exhibits in numerous Katie Funk Wiebe in this revised edition. However, as “fascists” – and treated accordingly! Yet difficult situations throughout the book, his posi- countless typographical and grammatical errors still Hildebrandt does not write with Solzhenitsyn’s tive outlook on life – in short, his “humanity” – persist – a testimony to sloppy editing. Hopefully, passionate anger. We can feel his pain, yet there is can be attributed to the Mennonite upbringing he the thoughtful reader will not allow this to detract no sense of revenge. Many reviewers have com- received at home. from Hildebrandt’s moving memoir. mented on the author’s positive attitude – Reviewed by Peter Letkemann, Winnipeg.

Preservings No. 21, December, 2002 - 139 On April 5, 2002, President Vincente Fox visited the La Honda Mennonite Colony, in Zacatecas, Mexico. President Fox demonstrated his love for children during his visit taking extra time to greet them. Photo: Deutsch-Mexikanische Rundschau, April 22, 2002, page 1. In Russia the Mennonites were visited by Czar Mexican Agrarist here to learn as an apprentice, Zacatecas. In his speech, President Fox told local Alexander I on May 2, 1818 (Huebert, Events before he would receive his own piece of land,’” Mennonites: “You are a model, an example in fam- and People (Wpg., 1999), pages 14-18) and in Schmiedehaus, Ein Feste Berg ist unser Gott: Der ily life, and a model in morals, which we value 1825 (Good, JMS, No. 7, pages 123-130). When Wanderweg eines christliches Siedlervolkes highly” (see News Section for the full story). they immigrated to Manitoba in 1874, they were (Cuauhtemoc, 1948), page 178. Like people everywhere in the world, the Men- visited in 1877 by Governor-General Lord May 25, 1990, President Carlos Salinas de nonites in Mexico are not perfect, and yes - just like Dufferin (see Pres., No. 19, pages 88-92). When Gorari visited with the Ohms of the Old Colony you and me - they have their faults. Some of them the Mennonites in Manitoba marked their 125th Church and the Vorstehers of the Manitoba and are experiencing poverty. But, certainly, they are anniversary in 1999, Prime Minister Chretien re- Swift Colonies in Blumenort, near Cuauhtemoc deserving of our respect as fellow human beings as fused to attend their main event even though he (see Diese Steine, page 603). April 5, 2002, Presi- well as our affirmation of them as our brothers and was in Manitoba that day. dent Vicente Fox visited the La Honda Colony in sisters in Christ. The Editor. November 17, 1925, “the olive-coloured spe- cial train” of General Plutarco Elias Calles, Presi- dent of Mexico, arrived in San Antonio, Mexico, the first Presidential visit to the Old Colony settle- ments. “The tour was exceptionally satisfying. It was exactly at harvest time, and thus the President saw the [Manitoba] colony at its most industrious productivity; everywhere the high harvest wagons and threshing machines, the full sacks and the firm working together of the [Mennonite] colonists and the richly blessed work of the entire people.....President Calles was so inspired by his visit, he confided to his retinue that, `it was lamen- table that it was not possible to first send every

140 - Preservings No. 21, December, 2002