MENNONITE

LIFEMARCH 1994 In this Issue This issue of Mennonite Life focuses on the changing historical role of women in health care in Mennonite communities. In recent months the topic of health care has been prominent on the American national agenda. We appear to be at the brink of a major transition akin to great changes of the late nineteenth and early twentieth centuries. It is a good time to review some critical dimensions of that history. The field of Anabaptist/Mennonite women's history is gaining interest and momentum. A conference is planned for June 1995 at Millersville University in Pennsylvania—"The Quiet in the Land? Women of Anabaptist Traditions in Historical Perspective." Among the eighteen topic areas suggested in the call for papers to that conference is "Women, Health, and Healing." For more informa­ tion, contact Diane Zimmerman Umble, PO Box 1002, Millersville University, Millersville, PA 17551. Science and spirituality were bound together in new patterns of health care. Rachel Waltner Goossen captures this complex linkage in the title, “Piety and Professionalism,” for her study of the Bethel Deaconesses of Newton, Kansas. Goossen recently completed a Ph.D. degree at Kansas University with a disserta­ tion on Mennonite women and Civilian Public Service in World War II. Gladys Hostetler, an early Mennonite nursing student, kept a diary which offers some unique glimpses into her personal life as well as into the workings of the nurses training school at La Junta, Colorado. Velma Beyler Weaver, editor of the diary in this issue, graduated from the La Junta School of Nursing in 1937. Formerly of Kansas City, she now lives in Bluffton, Ohio. Janice Unruh Davidson, chair of the nursing department and associate professor of nursing at Bethel College, interviewed descendants of persons in the 1870s migration from South Russia to the United States, for the historical portraits of Mennonite health in this issue. Davidson earned a Masters of Nursing at Wichita State University in 1984 and a Ph.D. at Texas Woman’s University in 1988. This issue includes a number of excellent photographs which are worthy of close analysis. The photograph files of Mennonite Library and Archives have additional valuable documentation of Mennonite deaconesses and their work

James C. Juhnke

Photo Credits Front cover, pp. 5, 6, 7, 8, 9, 10, Mennonite Library and Archives, North Newton, Kansas; pp. 13,15,17,18, Velma Beyler Weaver; pp. 14(LaJunta Mennonite School ofNursing Photograph Collection), 16 (Lydia Oyer Pho­ tograph Collection), Archives of the Mennonite Church, Goshen, Indiana; pp. 20,27, LaVurne Unruh; p. 21, Peggy Gocrtzen; p. 26, back cover, Janice Unruh Davidson; p. 22, Center for Mennonite Brethren Studies, Tabor Col­ lege, Hillsboro, Kansas; p. 24, Justina Klaasscn; p. 25, Hillsboro Historical Society and Museum. MENNONITE

March 1994 Vol. 49 No. 1 LIFE Editor Piety and Professionalism: The Bethel James C. Juhnke Deaconesses of the Great Plains 4 Managing Editor and Rachel Wahner Goossen Book Review Editor John D. Thiesen The Gladys Hostetler Diaiy 12 Editorial Assistant edited by Velma Beyler Weaver Barbara Thiesen

Front Cover Portraits of Mennonite Health: Selected Sister Catherine Votli (left) and unidentified dea­ coness in the Bethel Deaconess Home, before 1926. Stories from Historical Nursing Research 19 Note Sister Catherine is reading the Newton news­ paper, the Evening Kansan-Republican. Note also Janice Unruh Davidson the portrait of Bernhard Warkentin at upper right. Back cover Book Reviews 28 John H. “Dakota" Unruh steam-powered threshing rig. Running the steam engine is Jacob J. Unruh. Standing in front is a little boy (Herb Unruh) and next to him (right) is Helena Dirks Unruh, then Mary Unruh and Helen Unruh. Operating the sepa­ rator is John Unruh, Jr. Second from the right is John Unruh, Sr. On the straw stack is Henry Unruh.

MENNONITE LIFE (ISSN 0025-9365) is an il­ lustrated quarterly magazine published in March, June, September, and December by Bethel College, 300 East 27tb, North Newton, Kansas 67117-9989. Second Class postage paid at North Newton, Kansas 67117. POSTMAS­ TER: Send address changes to MENNONITE LIFE, Bethel College, 300 East 27th, North Newton, Kansas 67117-9989.

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Indexed with abstracts in Religion Index One: Periodicals, American Theological Library As­ sociation, Chicago, Illinois; Historical Abstracts and America: History and Life, ABC-Clio, Santa Barbara, California; and available online through BRS (Bibliographic Retrieval Ser­ vices), Latham , New York, and DIALOG, Palo Alto, California. Piety and Professionalism: The Bethel Deaconesses of the Great Plains

by Rachel Waltner Goossen

From 1908 to 1958, sixty-six Men- number round 1930, although women and other evidence of the activities of nonite women joined the deaconess or­ continued to join the order as late as early twentieth-century American Men­ der in the south-central Kansas com­ 1954. Still today in Newton, a “Sisters’ nonite deaconesses indicates that they munity of Newton. Most served as Fund” exists for the maintenance of the had a great deal in common with the nurses or in related health care occu­ single remaining deaconess, Esther German Lutheran sisters. Yet they took pations at the deaconess “mother- Schmidt. cues from American Protestant contem­ house,” Bethel Deaconess Home and Historian Susan M. Reverby, in her porary movements as well. Hospital. The motherhouse was a landmark study of the nursing profes­ Throughout the nineteenth and early nucleus of deaconess activity; at its sion in the United States, laments the twentieth centuries, American women height it had a branch hospital in paucity of scholarship on American re­ exerted vast amounts of energy to ad­ Mountain Lake, Minnesota, and less ligious orders that specialized in nurs­ dress the problems of the urban poor, formal relationships with deaconess ing.1 This essay explores the subject in sick, and outcast.3 Mennonite women, institutions as far away as Cincinnati, the context of one denomination, the like their counterparts in other Protes­ Ohio. Deaconesses also operated hos­ General Conference Mennonite tant denominations, viewed social re­ pitals in several other midwestern com­ Church, and focuses particularly on the form as a proper channel for exerting munities with heavy concentrations of aspirations of early Mennonite deacon­ moral influence. During the prewar German-speaking Mennonites. The esses who lived and worked at the New­ years, some Mennonite periodicals car­ earliest of these was Bethesda Hospi­ ton hospital from the time of its found­ ried articles on famous women like tal, which opened in 1899 in Goessel, ing in 1908. During the first third of Clara Barton and Jane Addams.4 What Kansas, twelve miles north of Newton. the twentieth century, a rising tide of secular social activists conceived of as The women who joined the deacon­ professionalism transformed nursing reform, Mennonite and other conser­ ess order committed themselves to and other aspects of medical practice. vative church groups viewed as home Christian service and to a communal To what extent did the opportunities for missions. To be sure, home missions way of life, leaving family and home to a career in nursing or related health implied work among the urban poor, join other women who worked not for care work explain the deaconess but deaconesses in rural Mennonite pay or prestige but to model Christian movement’s attraction for idealistic strongholds like Newton, Kansas, ex­ compassion. Unlike Roman Catholic Mennonite women? How might issues pected to make Christian witness closer nuns, whom the deaconesses resembled of gender and professionalization have to home. in some ways, Mennonite women who contributed to the deaconess The Mennonite women who became became “sisters” did not explicitly movement’s decline? How expansive or deaconesses were traditionalists, promise a life of chastity and poverty. constrictive were opportunities for dea­ squarely in agreement with the conser­ But their vow implied a lifelong com­ conesses in the context of patriarchal vative leanings of a religious denomi­ mitment. Women who took the vow church structures? nation that paid little heed to calls for surrendered personal autonomy to the In recent years, scholars have argued the equality of women. Yet in joining mother deaconess and to the male over­ that the nineteenth century German the sisterhood, deaconesses were not seers of the hospital with which they Lutheran deaconess movement opened necessarily fiilfilling parental or con­ were affiliated. When a woman joined new doors for women and fostered a gregational expectations; deaconesses the Mennonite sisterhood, she entered “spirit of female mutuality.”2 Like their were the exception, not the rule, among a surrogate family that would provide Lutheran predecessors, the Mennonite Mennonite women. During the earliest for her needs, material and emotional, deaconesses drew upon a tradition of years of the twentieth century, when the until death, in Newton, the Bethel Dea­ Christian service that glorified sacrifi­ deaconess movement was gaining coness sisterhood began to dwindle in cial giving of oneself. Correspondence strength, most Mennonite women mar-

4 MENNONITE LIFE ried, had children, and cared for their ess movement, Kaufman and other families rather than pursuing work op­ Mennonite writers of her time gave portunities outside the home.5 little attention to Anabaptist deacon­ But women who entered the sister­ esses during the age of the Reforma­ hood staked out new territory. For the tion. In sixteenth-century Holland, remainder of their adult lives, they Mennonite church leaders had ap­ would work as nurses or in some other pointed women to serve as deaconesses capacity, in publicly-recognized roles among the sick and the poor. Several that would widen circles of acquain­ of these women, such as Elizabeth tanceship and, potentially, stimulate Dirks, became martyrs for their faith. new ideas about the role of women in Government authorities imprisoned the church and in society. and drowned Dirks in 1549 as a part of Thus, while the deaconesses appear a wave of persecution of the to have shared traditional notions of Anabaptists, who promoted adult bap­ womanhood with other Mennonites of tism and the radical separation of their time, they also acted in ways that church and state.10 pushed at socially-accepted parameters But while Kaufman demonstrated of feminine behavior. Consciously or little awareness of the congregational ly- unconsciously, they modeled new styles based roots of deaconess work within of leadership and asserted that women her own church tradition, she was quick could perform valuable sendees in con­ to point out that the Mennonite sister­ Sister Frieda Kaufman in 193S. gregational and community settings hood in Newton owed much to the without functioning as wives or moth­ model provided by nineteenth-century conesses remain single. Although in ers. This they did in the context of sup­ German Lutherans. Beginning in 1836, apostolic times women servants of the portive, same-sex living arrangements a pastor at Kaiserswerth, Germany, church had been both married and and shared decision-making/’ Theodore Fliedner, established an asy­ single, late nineteenth- and early twen­ lum for women who had served time in tieth-century promoters of the deacon­ Deaconess Work in Historical Per­ prison. He also recruited unmarried ess movement attached great impor­ spective women to work in hospitals. These dea­ tance to singleness. Emil Wacker, a Sister Frieda Kaufman (1883-1944), conesses trained to become full-time Lutheran rector in Germany and a the German-born Mennonite woman church workers responsible to a dea­ protege ofTheodore Fliedner, explained who served as “sister-in-charge” at coness sisterhood rather than to a con­ in 1893: “A married woman, whose du­ Bethel Deaconess Home and Hospital gregation. Fliedner served as rector and ties lie in her home, cannot [also] hold from 1908 to 1943, wrote at length on administrator; his wife Friedericke, as a regular office in the church.... [I]f a the historical and religious foundations superintendent, oversaw the day-to-day woman is to serve the Lord, constantly of the deaconess movement. Kaufman operations of the institution.11 and uninterrupted, her single life must defined a deaconess as “a disciple of In his writings, Theodore Fliedner ac­ under all circumstances be taken for the Lord, who out of thankful love for knowledged the existence of Mennonite granted.”14 Wacker added, however, the experienced grace of God in Christ deaconesses three centuries earlier in that if a deaconess wished to give up gives her life in service to the sick and Amsterdam, but he particularly ad­ her work in order to marry, she should needy as her vocation in connection mired the Roman Catholic order known be able to leave the motherhouse freely, with her church.”7 In the New Testa­ as the Sisters of Mercy. Fliedner’s in­ for the leaders of the movement in­ ment, the word diakonos, a Greek term stitution-building proved successful; by tended no “enslavement of con­ for “servant,” referred to leaders of the 1864 the Lutherans had established science.”15 early Christian church, such as the thirty-two inotherhouses across Europe, Although the Mennonite deaconesses martyr Stephen.8 But Kaufman, in lec­ centers of activity for more than six­ in Kansas expected to remain single, a tures to students and addresses to teen hundred deaconesses.12 By the few church leaders argued against the church audiences, attributed the 1880s, the movement had spread to the practice as popish. Cornelius C. Wedel, concept’s origins to prophetesses and United States, where German-Ameri- a Mennonite minister in Goessel, Kan­ other women of Biblical times. can deaconesses worked in hospitals, sas, believed that the marriage ban for Kaufman cited from the Old Testament asylums, and in house-to-house visit­ sisters was wrong. “For a Christian,” the examples of Miriam, Deborah, ing among poor families in Pittsburgh, he declared, “there is only one vow to Hannah, and Hulda, and also Philadelphia, and Baltimore.13 be taken, and that is the vow of bap­ servanthood role models from the New Fliedner’s intellectual debt to Catholi­ tism.”16 But Wedel’s position remained Testament, namely Mary and Mary cism helps to explain why Lutherans, a minority one. Magdalene.1’ General Conference Mennonites, and Frieda Kaufman viewed the Mennon­ In tracing the history of the deacon­ other denominations required that dea- ites’ deaconess work as an outgrowth

MARCH 1994 5 of the German Lutheran model. Citing sisters to Halstead, Kansas. A decade lishing the Newton sisterhood and op­ the Kaiserswerth tradition, Mennonite later, in 1902, after attending Bethel erating the newly opened, twenty-five women who took the vow wore deacon­ College in Newton for two years, bed Bethel Deaconess Hospital.25 ess garb as a measure of simplicity and Kaufman entered the Interdenomina­ Throughout her adult life, Frieda economy, avoiding what they viewed as tional Deaconess Home and Hospital in Kaufman personified the Mennonite unnecessary preoccupation with fash­ Cincinnati, Ohio, for nurse’s training. deaconess movement. In a long-sleeved ion.17 They also adopted the title “Sis­ Kaufman was a studious, committed dress and an apron, her dark hair drawn ter” as a way of leveling differences in young woman, who blended traditional into a bun and trimmed with a white socioeconomic status.18 Mennonite piety with a sense of pur­ cap, Kaufman made a matronly figure. While the deaconesses’ communal pose. In many ways she was like other She served capably as superintendent living arrangements and distinctive mobile young women of her generation, of the Bethel Deaconess Hospital in dress set them apart from those they who, as the historian Rosalind Newton from 1908 to 1929 and again served, they demonstrated a commit­ Rosenberg has observed, “worked hard from 1932 to 1938. She also oversaw ment to work among the neediest per­ while in college and strove after gradu­ the development of a deaconess home sons of the community. A religious tra­ ation to find ways of repaying society and hospital in Mountain Lake, Min­ dition of mutual aid prompted the for the privilege that had been granted nesota, which opened in 1911 and func­ Bethel Deaconess Hospital’s board to them.”21 tioned as a branch of the Newton solicit funds to cover the costs of indi­ At the turn of the century, young motherhouse until 1930, when it gained gent persons. In 1911, the Newton dea­ women who aspired to lead lives out­ independent status. conesses prepared a pamphlet for the side the home found that careers in Kaufman’s administrative talents and community, noting that Bethel Deacon­ nursing, medicine, and social work practical skills enabled her to play a ess Hospital was open to patients of any were more accessible than were careers central role in numerous construction social rank or religious affiliation, and in business and politics.22 In addition, projects, including in 1913 a five-story that destitute patients would receive free the professions seemed to have natural annex to the Newton hospital and in medical care.19 ties to education and to service, areas 1926 the new Bethel Home for the in which Americans already recognized Aged. Kaufman took a personal inter­ Frieda Kaufman, “Sister-in-Charge” women as capable contributors. Not est in the design of buildings. Late in More than any other individual, the surprisingly, then, many women seized life, she reflected that had she known German-born Mennonite immigrant the career paths that were available to exactly what training she would need Frieda Kaufman served as spokesper­ them, and along the way, idealized the for her work as a deaconess, she would son for the Mennonite deaconess cause. service professions.23 For her part, have chosen courses in plumbing and As a small child in her native village Kaufman expressed the conviction that steam fitting, and added: “I should have of Haagen in Baden, Germany, serving as a deaconess was a “calling.”2'1 learned to read blueprints and memo­ Kaufman had known both Lutheran In 1908, Frieda Kaufman, at the age rized the terms which a carpenter uses deaconesses and Catholic nuns.20 In of twenty-five, joined with two other in construction.”20 She also enjoyed 1892, at the age of nine, she had emi­ trained Mennonite deaconesses, landscaping and creating new furniture grated with her parents and two older Catherine Voth and Ida Epp, in estab­ designs for the buildings’ interiors. Sev­ eral of her designs appeared in the July 1932 issue of the American Journal of Nursing.27

Training Nurses and Serving the Community In its first three years, the sisterhood in Newton grew from three to fourteen members. By 1918 twenty-five sisters had joined, and by 1928 the number had increased to thirty.28 During these early decades, the average age of women join­ ing the sisterhood was twenty-five. Some had been to college; others had little more than a grade school educa­ tion.29 Not all of these women served as nurses. Some worked as lab and x- Left to right: Sister Maty Rose Jantzen, Sister Elfrieda Sprüngen Sister ? Ruth?, ray technicians, as nursing instructors, Sister Anuta Dirks, Sister Maria Dora Richert, after investment, October 14, as administrators and clerks, and as 1915. cooks, seamstresses, and housekeepers.

6 MENNONITE LIFE In front o f the Sisters' Home in Newton, March 1911. Left to right, 1st row: Sister Frieda Kaufman, Sister Catherine Voth, Sister Ida Epp, Sister Hillegonda van der Smissen; 2nd row: Margaret Franz (Mrs. J. E. Langenwalter), Susie Quiring (Mrs. J. R. Duerksen o f Arizona), Bertha Schmidt; 3rd row: Sister Lydia Goertz, Sister Susanna Berg, Sister Elise Wiebe, Sister Elisabeth Harms, Sister Katharine Eitzen, Sister Maria Froese, Sister Anna Janz.

Soon after its founding, the Bethel rics, and surgery. By 1930, seventy-four known philanthropist, and in 1910, as Deaconess Hospital began training women had completed Bethel Deacon­ a friend and neighbor of Frieda women to be nurses. In the first decade ess Hospital’s three-year training pro­ Kaufman and the Bethel sisters, she of the twentieth century, few state regu­ gram. provided funds for deaconess living lations applied to small, church-affili­ Significantly, a women’s auxiliary, quarters. Two decades later, Warkentin ated health care institutions. Most, which fonned in 1910 with twenty-six willed to the sisters her spacious Vic­ though not all, of the nursing students members, offered a major source of sup­ torian home. at Bethel Deaconess Hospital were of port for the deaconess sisterhood and From the beginning, the Bethel Dea­ Mennonite background. The students nurses’ training school in Newton. The coness Hospital’s Women’s Auxiliary worked in two twelve-hour shifts at the auxiliary retained steady membership included supporters from surrounding hospital and took part in nearly all as­ through the 1930s, just as American communities. Members solicited funds pects of patient care, from bringing women generally were participating for building programs and took a spe­ meals to administering medications. widely in voluntary organizations.30 cial interest in the welfare of women Frieda Kaufman served as “deaconess The Newton-based group owed much and children of the community. Before mother” to the students, but her col­ to the generous support of Wilhelmina 1908, most babies bom in Newton and league, Sister Catherine Voth, directed Warkentin, who served as its first presi­ in the surrounding rural areas had been the school. Other trained nurses taught dent. The widow of Bernhard bom at home.31 But with the opening courses in the history of deaconess Warkentin, one of Kansas’ leading en­ of the hospital in Newton, maternity work, and staff doctors lectured on top­ trepreneurs in the milling industry, and infant care became a large part of ics related to general medicine, obstet­ Wilhelmina Warkentin was a well- the deaconesses’ work. In 1910, the

MARCH 1994 7 Sister Frieda Kaufman and (wo unidentified deaconesses in the “Rosenhaus” or “Rose House” located where the Sister's Home was later built on the Newton hospital grounds. Women’s Auxiliary successfully lobbied In Newton the deaconess motherhouse jobs.3'1 But as pay and status increased for the hospital’s board of directors to build failed to gain numerically after 1930. some professionals, women working in an addition for obstetrics patients. Six A gradual, societal shift toward sex-segregated fields reaped only marginal years later, the Auxiliary provided professionalization bears part of the re­ benefits. Pay and status remained low for funds for Sister Gertrude Penner to at­ sponsibility for the decline in the num­ many women. tend courses in Chicago in public ber of women who took the deaconess Deaconesses, of course, had never aimed health. When she returned to Newton, vow. In recent years, feminist histori­ for pay or for status, but measures of au­ Penner worked in the community, vis­ ans have criticized the rise of tonomy that they had achieved in the early iting families in their homes. In 1919, professionalization, which reflected ef­ 1900s and 1910s diminished. Among the city began budgeting limited forts by male professionals to establish church women, deaconess work lost pres­ amounts of money for public health and maintain high levels of pay and sta­ tige as highly trained professionals moved nursing, and the Women’s Auxiliary tus.33 In the early twentieth century, into positions of authority and visibility, remained active as a sponsor until 1928, male-dominated fields such as law and while the less-specialized deaconesses when the Red Cross assumed responsi­ medicine required ever higher stand­ found their services receding in impor­ bility for the city’s public health pro­ ards of education and training. Fields tance.35 With professionalism on the rise, gram.32 dominated by women, such as nursing, the times seemed better suited for paring teaching, and social work, followed this down deaconess work than for expanding Professionalization trend as well. Deaconess-affiliated or­ it. Increasingly, young women entered Despite the best efforts of auxiliary ganizations came under pressure to in­ training to become professional nurses, members who hoped to sustain the dea­ sure more education for deaconesses so and viewed deaconess work a relic of the coness effort, the movement dwindled. that they would be able to retain their past. During the 1930s, ’40s, and ’50s,

MENNONITE LIFE women opted out of deaconess work, Kaufman also cautioned young ing enemies.”41 choosing salaried positions instead. women to avoid powerful messages Kaufman, in her position as admin­ This pattern of institutional decline for from popular culture, urging that piety istrator of the Bethel Deaconess Hos­ Mennonite deaconess work paralleled triumph over hedonism: “One type of pital, deferred to men who served on events in other Protestant denomina­ American woman influences all the the hospital’s board of directors. Too, tions as well.36 world—the Hollywood type! The young the Mennonite deaconess nurses relied The diminishing number of women girl of the smallest hamlet of our coun­ on the expertise of local male doctors, who joined the sisterhood proved a life­ try tries to imitate her___Some mighty who, like other professionals of their long problem for Frieda Kaufman. At strong and fine influences must be ar­ generation, harbored traditional atti­ one point she wrote, “It is very hard for rayed against her. What a challenge to tudes toward women. In the Newton me to see one after another of the sis­ you and to us all!”39 hospital as elsewhere, the presence of ters drop out of the ranks of the work In less effusive moments, Kaufman female nurses made possible the accom- which is . . . so dear to my heart and acknowledged that women called to plishments of men who pursued re­ life.”37 As she grew older, Kaufman Christian service had no alternative but search and other highly valued activi­ voiced an increasingly conventional to “meet the requirements of the au­ ties.42 view of women’s roles in the church and thorities and of science.”'10 She urged Kaufman’s rejection of feminist ide­ in society. In 1941, just three years be­ other women, however, deaconesses als of gender equality parallels the ex­ fore her death, Kaufman told a group and non-deaconesses alike, to envision periences of many women of her gen­ of young women who had chosen ca­ sacrificial service as their goal. Histo­ eration who also spurned feminism but reer paths other than nursing, rian James Juhnke offers the nuanced whole-heartedly embraced profession­ A satisfied and happy woman is one whose interpretation that while Kaufman be­ alization. Many American women of work develops the mother spirit in her heart. lieved that professionalization under­ the 1920s and ’30s rejected feminist This desire can find full expression in the life o f a wife and mother. But a woman can also mined the commitment of the deacon­ ideals, since they reasoned that femi­ mother the children of another, she can mother ess vows, “[s]he could not attack pro­ nist demands might damage the appar­ the sick and aged, the poor and helpless.38 fessional nursing directly without mak­ ently “neutral” goals of profession-

Deaconesses on vacation in Colorado, July 1918. Left to right: Sister Elfrieda Sprunger, Sister Rose Jantzen, Sister Dora Richert, Sister Anuta Dirks. These four were ordained as deaconesses June 2, 1918.

MARCH 1994 9 In the Sisters' Home in Newton, ca. 1950. Left to right: Sister Rachel Kleinsasser, Sister Lois Schmidt, Sister Amalia Lehman, Sister Mary Elizabeth Becker, Sister Marie Schmidt, Sister K. Delores Friesen, Sister Margaret Friesen(?). alization.43 But already by the 1930s, esses like Frieda Kaufman broke the mid 1940s, after Frieda Kaufman’s professionally employed women were mold, serving in positions of leadership death, the institution had one hundred a declining segment of American and responsibility. They provided role beds, two deaconess homes, a nursing women workers. Furthermore, profes­ models for young women that did not school and dorm, and about twenty- sionally employed women were also de­ point to the inevitability of marriage eight resident deaconesses. Clearly, the clining in proportion to professional and child rearing, and they made con­ women who had established this “fam­ workers as a whole.'1'1 In the long run, tributions in secular as well as religious ily” forty years earlier had opened new professionalization proved to be of little contexts. doors for career-minded churchwomen. benefit to the deaconesses, whose move­ How ought we assess the experiences Speaking to an interviewer in 1976, ment slowly withered and who faced a of Mennonite women who joined the Sister Lena Mae Smith, Frieda loss of identity despite their attempts sisterhood at the Bethel Deaconess Kaufman’s successor as “sister-in- to retain some measure of feminine (not Home and Hospital? Historians of charge” at the Bethel Deaconess Home feminist) ideals. women in religious contexts struggle and Hospital, commented, “Now every­ with interpretive questions, for, as Vir­ body in our society is so independent. The Deaconess Movement in Retro­ ginia Lieson Brereton acknowledges, A woman has to look out for herself. spect “[conditioned by the feminist move­ Women are not doing things in groups The Mennonite church tradition en­ ment, we are of course predisposed to as we used to.”47 Smith’s plaintive as­ couraged women to exercise their tal­ see the ways in which churchwomen sertion suggests that even if male ents, yet ensured that a patriarchal pat­ have been outsiders.”46 church leaders viewed womanliness as tern of authority be maintained, not By their own account, the Mennonite a barrier to gaining access to power the only in the home, but also in the church, deaconesses of the Great Plains pursued deaconesses themselves cherished and in academia, and in the business a wide range of interests while con­ celebrated their shared gender as a world.45 During the opening decades of sciously accepting restraints based on source of strength. the twentieth century, however, deacon­ gender and on religious tradition. In the

10 MENNONITE LIFE ENDNOTES KS: Deaconess Committee of the Western District “Cott, The Grounding o f Modern Feminism. Conference, 1947), 7. 22 1. lsWacker,The Deaconess Calling, 85. "Klingelsmith, "Women in the Mennonite 1 wish to thank William M. Tuttle, Jr. (The Uni­ ‘"Katie Funk Wiebe, Our Lamps Hire Lit (New­ versity of Kansas), James Juhnke (Bethel College), Church,” 180. ton, KS: Bethel Deaconess Hospital School ofNurs- "’Virginia Licson Brereton, “United and Slighted: David A. Maury (Kansas Stale Historical Society), ing Alumnae Association. 1978), 3. Women as Subordinated Insiders," in Between the and Regina Morantz-Sanchez (UCLA) for valuable •""‘Sister Frieda Kaufman.” Missionary News comments on earlier versions of this essay. Ardie Times: The Travail oftlie Protestant Establishment and Notes 19 (September 1944): 1. in America, I 901)-1 960, ed. William R. Hutchison S. Goering first kindled my interest in Mennonitc •"Rosalind Rosenberg, Beyond Separate deaconess history. (Cambridge: Cambridge University Press, 1989), Spheres: The Intellectual Roots o f Modern Femi­ 145. nism (New Haven: Yale University Press, 1982), 'Susan M. Reverby, Ordered to Cure: The Di­ "Lena Mae Smith quoted in Barrett, The Vision 23. lemma o f American Nursing, M50-19-15 (Cam­ and the Reality, 178. ::Reverby. Ordered to Care. 77. bridge: Cambridge University Press, 1987), 5. ’ ’Nancy F. Cott, The Grounding o f Modern •Catherine M. Prelinger and Rosemary S. Keller, Feminism (New Haven: Yale University Press, “The Function of Female Bonding: The Restored 1987), 216. Diaconessatc of the Nineteenth Century,” in Women -’"Funeral program of Frieda Kaufman, Box 1, in New Worlds, Vol. 2, eds. Rosemary S. Keller, folder.3, Kaufman Collection, MLA. Louise L. Queen, and l lilah F.Thomas (Nashville: '-'The Mennonite Encyclopedia, vol. 2 Abingdon. 1982). 319. (Scottdale, PA: Mennonite Publishing Company. ‘Joan Jacobs Brumberg and Nancy Tomes, 1956). s.v. “Deaconess,” by Lena Mae Smith. “Women in the Professions: A Research Agenda -"’Frieda Kaufman speech, “The Challenge of for American Historians,” Reviews in American Life,” c. 1941. Box 3, folder 28, Kaufman Collec­ History 10 (June 1982): 287. tion, MLA. 'Sharon Klingelsmith, “Women in the Mennon- -’’Barrett, The Vision and the Reality, 177; Ruth ite Church, 1900-1930,” Mennonitc Quarterly Unnau, “ Builder of a Healing Community: Frieda Review 54 (July 1980): 175. Marie Kaufman, 1883-1944,” chapter in En­ Games C. Juhnke, Vision. Doctrine, liar: Men­ circled: Stories o f Mennonite Women (Newton, nonitc Identity and Organization in America, KS: Faith and Life Press, 1986), 78-79. IS90-I930 (Scottdale, PA: Herald Press, 1989), 289. ’"Kirsch, "Deaconesses in the United States," 339. '’Lois Barrett, “Looking at the Deaconess Move­ ’"Wiebe. Our Lamps Were Lit, 6. ment Again," The Mennonite, 20 April 1976,278. '"Colt, The Grounding o f Modern Feminism, ’Frieda Kaufman typescript, c. 1937, Box 3, 224; Anna Entz, “Early Days o f Hospital Auxil­ folder 30, Frieda Kaufman Collection, Mennonite iary Recalled.” Mennonite Weekly Review, 14 Library and Archives, North Newton, KS. Cited March 1985. II. hereafter as Kaufman Collection, MLA. "As early as 1900, the board ofthe Bethesda Hos­ Mohn Paul Kirsch, “Deaconesses in the United pital in Goessel had discussed the need for training Stales since 1918" (Ph.D. diss.. New York Univer­ midwives in the community. Bethesda Hospital So­ sity. 1961), 28. ciety Board of Director’s minutes, 3 September "Kaufman typescript, e. 1937, Kaufman Collec­ 1900. trans. Daniel S. Thiesen, Bethesda Home, tion. MLA. Goessel, KS. ""‘The Deaconess and Her Ministry,” Mennonite ”Silver Anniversary Memorial (Newton. KS: Life 3 (January 1948): 30-31. Bethel Deaconess Home and Hospital, 1933), 6; "After Friedericke died. Theodore Fliedner's Barrett, The Vision and the Reality, 177. second wife, Caroline. Oiled the position ofsuper- "Cott. The Grounding o f Modern Feminism, intendent. Prelinger and Keller, “The Function of 216-217. Female Bonding,” 323-24. “ Kirsch, “Deaconesses in the United States,” '-'Kirsch, “Deaconesses in the United States,” 33- 447. 35. "Ibid., 162. ' In the late 1840s an American Lutheran pastor •"’Ibid., 9; Lena Mae Smith, typescript of speech, named William Passavant initiated deaconess work 30 April 1950, Box I. folder 12, Bethel Deacon­ in Pittsburgh, but few women joined the sisterhood, esses Collection, MLA. and it folded in 1853. Prelinger and Keller, “The "Frieda Kaufman to former classmates, c. 1913, Function of Female Bonding,” 325. See also Kirsch, Box 2, folder 13. Kaufman Collection, MLA. “Deaconesses in the United States," 36, and Lois "Frieda Kaufman speech, “The Challenge of Barrett, The Vision anti the Reality: The Story o f LilLv’c. 1941, Box 3, folder 28, Kaufman Collec­ Home Missions in the General Conference Men­ tion. MLA. See also Frieda Kaufman, Inasmuch nonite Chureli (Newton, KS: Faith and Life Press, Then as I am a Deaconess, 10. 1983). 174. '"Kaufman, "The Challenge of Life,” Kaufman “ Emil Wacker. The Deaconess Calling: Its Past Collection, MLA. and Its Present, traits. F. A. Endlich (Philadelphia: ■"’Frieda Kaufman, "Der gegenwaenige Stand der Mary J. Drexel Home, 1893), 17. Diakonissensache unter den Mennoniten” (n.p.: "Ibid.. 97. n.p.. c. 1930), 15, trans. James C. Juhnke. quoted "'Cornelius C. Wedel to David Goerz, c. 1910, in Juhnke, Vision, Doctrine, War. 186. cited in Kristine K. Flaming, "The Mennonite "James C. Juhnke to Julia Quiring, 29 March Bethesda Hospital Society. Inc.: The Early Years 1985, in Juhnke’s possession. North Newton, KS. (1899-1928)." 14. Bethel College term paper, '’Brumberg and Tomes, “Women in the Profes­ 1987, MLA. sions,” 288. ' Frieda Kaufman. Inasmuch Then as I am a ■"Cott, The Grounding o f Modern Feminism, Deaconess, I Will Glorify Mv Ministry (Newton, 231: Reverby. Ordered to Care, 158.

MARCH 1994 11 The Gladys Hostetler Diary edited by Velma Beyler Weaver

I faintly remember, as a three-year- entries from the time Gladys entered While he probably did not oppose edu­ old, going to meet the train that brought the nursing school on January 1, 1918, cation in itself, Henry would have pre­ the body of my aunt Gladys home from through March 19, 1918, her last en­ ferred for Gladys to remain at home to the LaJunta Mennonite Nursing try. Diary excerpts which deal with the help with the family and the farm. Fur­ School1 to Harper, Kansas for burial. LaJunta school of nursing and the life ther, parts of the diary not quoted in Gladys H. Hostetler was a younger sis­ of a student nurse are included below.5 this article show Gladys to be an asser­ ter of my mother, Elsie Hostetler Beyler. Reading about her experiences kindled tive young woman with an active mind, Only five months earlier, at the age both family memories and also memo­ who involved herself in a variety of ac­ of twenty-three, Aunt Gladys’s progres­ ries of my own experiences as a stu­ tivities. She commented on sermons, sive spirit and zeal to ‘reach out’ had dent in the same school. Through these was a leader in Sunday evening church led her, somewhat against her father’s diary entries, I want to share these meetings, participated in the commu­ wishes, to the still new nursing school glimpses of the life of a student nurse nity literary society, and canvassed the in Colorado. The school opened in in those pioneer days. community to get votes for a piano in 1914. It was reported in LaJunta that The diary excerpts and letter which the public school. Conversations with Gladys died from typhoid fever on May follow belong to several contexts. They my Aunt Ida (Hostetler) Sommerfield 4, 1918. The first class graduated from open a window to life of student nurses and my cousin Thelma (Hostetler) LaJunta Mennonite Nursing School just in the very early years of the LaJunta Kaufman, who heard her mother (Della a few short weeks after her death.2 My Mennonite Nursing School. Modern Balmer married to Ura Hostetler6) speak mother Elsie died about two years later, nurses training has certainly changed of Gladys, as well as other entries in soon after my fifth birthday. I gradu­ since those days when newly arrived the diary, show that while Gladys had ated from the same school in 1937. It students were immediately assigned to boyfriends and corresponded with closed in 1958. For a long time, it patient care—on the job training even them, she wanted to do more with life seemed as though all ties were lost with for procedures such as catheterization. than just get married, have children, the early life of Aunt Gladys. Poignant is this 23-year old’s working and care for house and garden. That In recent years, two documents have through on her own the issues that now attitude and enthusiasm for learning is brought her to life again. The first docu­ receive expression in the hospice move­ certainly visible when she reports on ment is a letter that Gladys wrote to her ment. Her description of the hospital her activities as a nursing student, and sister-in-law, Leah (Beyler) Hostetler.3 layout will certainly make us appreci­ as she chafes at having “to keep our Leah was married to Oliver, a younger ate modern hospital design. mouths shut when the doctors say brother of Gladys.4 Written in late Feb­ Beyond the several medical issues, things,” regardless of “what we [nurses] ruary, seven weeks after the beginning these materials also allow us a brief think it is or should be done.” of her nurses training, the letter pro­ glimpse into the mind of a vibrant and vides a fascinating and rather wide- energetic young woman, whose life, had ranging look into the life and the mind she lived, would certainly have contrib­ of a progressive, career-oriented young uted to the feminist push among Men- woman when that was still not the com­ nonites. That is perhaps seen in her mon outlook for Mennonite young decision to study nursing. Henry people. Hostetler expected all his children to Recently a younger sister of Gladys work at home until age 21. Gladys was showed me a diary that Gladys had kept the oldest daughter still at home with for parts of four years from 1914 to all the younger brothers and sisters, and 1918. The diary contained a number of a lot of the housework was put on her.

12 MENNONITE LIFE Letter to Leah (Beyler) Hostetler and Gladys] the “Heavenly Twins.” We ate, talked, walked and slept together. LaJunta Colo. Since I’m on nights she’d come up dur­ Mennonite Sanitarium ing her hours off and crawl into bed Feb.22-191S with me—and such times as we had [Envelope postmarked March 22] together. There is one girl in a hundred! She is Dear Leah, a Mennonite and fights for principle. If I didn’t have some one to write to She has been engaged to a good Chris­ tonight 1 believe I’d ‘go under.’ tian boy (a perfect man—and the only I never felt so lost and lonesome in one—to her) for over five years but just all my life. Nobody died but we had this summer annulled the engagement worse than a double funeral. Noah and because of principle. He is an Apostolic Malinda Liechty7 [brother and sister] (like those Dutch Amish, like went home. To tell you what that means Dominicks) and she a Mennonite. He to me is best told by telling you that wouldn’t think of giving up and nei­ Miss Liechty and I were one. I believe ther would she, tho that is the only thing I get worse as I get older for the blow they ever even differed on. One day she sure struck hard. got an awful nice letter from him and I Noah has taken worse and just the last shall never forget how excited she was. two days has been too sick to go to toi­ They were as friendly as ever—but Gladys Hostetler in front o f the let any more. They decided if he was to she has given up getting married alto­ LaJunta Sanitarium. go home at all they’d better go while gether now, just for the church.10 Isn’t that I had to call Miss Rohrer about half the going was good. They are going all that pluck? She sure is a good church a dozen times. the way to Ohio. worker. She was at the head here of ev­ Besides my regular T.B.s I had three Being on night duty, it's easy for me erything we dare put her in. operatives and one gall stone lady on not to find out about things. And pur­ Nearly all the kitchen girls, Allen and which hot applications are kept up, and posely they kept it from me until last. Ruth went along in to see them off to­ one lady (Austrian) who has a vaginal O f course I cried nearly all day instead night. fistula. I have to change her every sev­ of sleep and am nearly sick. We had our last talk tonight, she and eral hours. Then a pneumonia case, a I tried to go down to supper but had I. Did I ever tell you how we planned little boy 13 years old. to excuse myself soon after. Miss for a real Mennonite Hospital and That last case sure is work but am Liechty reftised to come down since she Training School in the East some­ glad for cases like that. We put cam­ knew about going (several days). where? We even had some of the build­ phorated oil on chest and side every It was the saddest scene I was ever ing plans laid out. Miss Rohrer11 was several hours, apply hot water to side to. Doubly sad, for Noah [Malinda to be one of our Specials. Mr. Tito (our all the time, give medicines, every two Liechty’s brother] is going home to die, Italian) was to be one of our first pa­ hrs, take temp, pulse and resp. every and Miss Liechty is lost from the work­ tients. Tonight she said we’d give that four hrs, nourishment every 3 hours, ing staff. Tonight before prayer meet­ up for awhile, but when she comes back alcohol bathrub every six hours. I be­ ing we had our last services with Noah. here I’ll be Head Nurse and be No.l lieve that’s all except watch his perspir­ Quite a nice crowd gathered in his ward here at this place. Ha! ing, etc. and sang “God Will Take Care OfYou,” We must have girls, and girls at once, I have learned about pneumonia that after which Allen8 read and prayed, if it's Levina or any one else. Only Lydia it isn’t the congested lungs that cause when they didn’t know what else to do Oyer,12 Ruth C. and myself is all that is death but the heart. It has to work too since everybody just cried, but they sang left and we have more patients now than hard to pump blood thru these con­ part of “God Will Take Care of You,” we’ve had any time. I think there are gested lungs and gets tired. If a nurse again. Prayer meeting was just as bad. 25 now, and a variety too. The girls (one can be trained to see just how far the Miss Liechty was leader but Allen took on each floor) were too busy to clean heart can stand it, then give a stimu­ it then. up today and had to get help from pa­ lant like morphine (or other drugs like After that the ambulance came and tients to fix beds, sweep floors, clean it) to tide them over that point, all right. away they went. Noah never shed a tear toilets etc. Last night I never sat down, The lady with the fistula just flows but smiled at each of us and nodded and didn’t even have time to eat. There urine all the time. She wets everything his head. should have been two girls on, but there we can put in her bed. We used up just I haven’t gotten the nerve to ask any­ are only 1/2 enough day girls now. sacks of rags already. We may operate one if perhaps Miss Liechty may come Miss Oyer and Ruth had gone to any time as that’s the only remedy. back again, some day." Holbrook so when Miss Oyer came back Another lady had a curettment opera­ Together, some called us [Malinda I had her help me until 12 and after tion. (Do you know what that is?) If you

MARCH 1994 13 Mrs. Hershy. This is the terribiest built hospital I ever saw. Did you know that every bed pan that comes from the Ladies Ward downstairs must be carried through the reception rooms. I used to be so embar­ rassed when all the men were in (and it's never empty, always someone in it), and maybe during church we’d have to parade thru. After trays each meal, we have what we girls call a slop jar and bed pan parade, for we have to go thru with both hands full several times. It doesn’t bother me any more tho for I’m used to it now. I don’t know what our Italian man will do in the day time now since Miss Liechty is gone, for he was our two’s Special (just between us two). He would Mennonite Sanitarium in LaJunta, Colorado. never let anyone else touch him in the day but her and me by night. He don’t don’t—it’s the removal of a dead fetus. face and just all sorts of horrible things like the other girls at all and they get (Hers was a four month.) Dr. pulled its but what’s the diff, they don’t feel or sore about us girls doing so much for head off while getting it out. That was know it. him. We got “told on” several times and too much for Ruth C. She stood it well Then as soon as they wake, you don't Head Nurse took us aside and lectured before but nearly fainted then and got have to touch them for they are so us about “babying” him and spoiling out of room. Ha. Miss Miller is doing sore—but no wonder the way they stir him. They all claim he grumbles so fine now, tho I doubt if she’ll ever be around in them. Miss Liechty called it much but he never has grumbled at ei­ strong. I don’t want you to tell this to “like stirring mush.” 1 can’t see why ther one of us and they say that’s the others but she had ovary, tube and tu­ these girls haven’t had more experi­ reason. The Head Nurse says he works mor removed besides appendix. I don’t ence. Miss Oyer is our Senior now, and us girls and tells him too but he just know if she even knows. Her appendix she has never even catheterized. Last laughs and says they are just nurses but looked all right. It was the other that night we were to catheterize Mrs. us two girls are his friends. Ha! They had caused all her trouble. Hershy and she began a round so slow try so hard to teach us girls to be firmer There were three doctors here to help that I got tired and scrubbed up myself, and harder-hearted but I’m afraid they Mrs. Hershy. Oliver knows her. She was gave her the light to hold and done it struck the wrong natures. Nora Wenger. “My,” she says to me, myself. (I had helped Mrs. Kulp or For instance—we even have a water “When you was a little girl I’d never wouldn’t have known how.13) Pretty passing time. If anyone wants a drink have dreamed that you’d be my nurse soon I’ll be ahead of them all, if they in between. I’ll just get them one, where some day.” She weighs only 195. They don’t get busy soon. the others tell them when the next time removed her appendix, gall bladder Besides the Head Nurse I’m the only comes they get them one. Isn’t that with about 20 or 30 little stones in it. one that has touched that pneumonia heartless. It is no wonder that the pa­ She was so big and strong that she sure case so far. I gave that lady with tients like us girls better, for we never went thru well. If people would see curettment operation her douches (both had the heart to refuse them anything these operations they sure wouldn’t like external and internal) too. The others that they really needed and it only took them. We handle people just like—1 seem to be well satisfied to let me do work to get it for them. These things was going to say dead hogs but that everything they haven’t even tried, but sure are interesting and after I get over sounds awful, doesn’t it? they fail to see that they’ll lack prac­ the spell of Miss Liechty leaving I’ll The Doctors put on their gowns and tice some day. like it fine again. gloves and cover their heads and faces I sure hate to wait on any one that That trip of last Sunday sounds in­ with sterile gauze then go after it. First I’ve known before. It’s with an “Is that teresting. Even if they are rather they make an incision then dig and stir all right now” spirit. See the difference. oldfashioned and ignorant don’t you around until they have nearly every­ Any new lady that comes in, it don’t think they are good-hearted and accom­ thing outside. Stuff it back in with their embarrass me in the least to walk in, modating? fingers and sew it up. Augh! They lift pull off their covers and apply greers Levina wrote Miss Miller that Joe’s them off the table with head hanging soap and shave for operation, but I’d had a boy and she was working there. I and anyway. Lay instruments on their take a licking before I’d have done it to wondered then if Amanda didn’t go at

14 MENNONITE LIFE all. One thing we nurses are taught here are run here for awhile. Things are dif­ equal to a meal. by our new head nurse is that a nurse is ferent here too, now. We no longer have I don’t know if I want to take this never, under any circumstances to di­ a head nurse that slams doors and jerks night work another mo. right away or agnose a case or give orders. That is things around. not. I’ll have to have another one be­ the Doctors business. No matter, what I sure had to laugh at your account of fore fall anyway and am so used to it we think it is or should be done, we S.S. class and giving each a piece of that I can sleep well in the day now. have to keep our mouths shut when the candy. Was it “all day suckers”? Ha! Maybe it will be too hot later on. doctors say things. There is more than one trick to the It rained today. Something new for She sure teaches us how to “take” trade, isn’t there? Colo. Was sure glad to hear today. Won­ with people. She has a way about her I haven’t studied enough obstetrics der if you’d know me in my uniform that patients think she is telling them (pronounced ob stet rics) yet to know with my professional walk and talk. all and still she don’t tell anything. She much about it. We have had all about Every stranger that comes always picks just talks and don’t say anything. Ha! the fetus, placenta, umbilical cord, me out to be either the Head Nurse or Levina had the wrong kind of Head etc.—but nothing on the care yet. Senior. Ha! The others say it’s because Nurse to start with. She was as two- Have given a gallon or more milk of I always act so professional. Ha! faced as she could be. To her face magnesia since I’m here. We give it to Must close, I see. Good thing I can’t Levina thought she was great, but I our T.B.’s (not all but several) for a see you and call for I’d never get never heard anyone talk as ugly and general “tone up.” Also it’s a mild laxa­ through, and could only leave now in mean about her as she did. The girls tive and being an alkaline, it neutral­ case of sickness. here say she had Levina for her “scrub­ izes acidity in stomach. Gladys ber” and she always got put on for the Mama, what does the doctor do for dirty jobs. Grandpa when his bowels don’t move. Diary Entries from 1918, at La Junta Miss Miller got a bunch of carnations We give enemas, high and low, here. A Mennonite Nursing School from Levina today. They are nice only high enema is a tube injected clear up were badly mashed and won’t come out into the intestines. My, I’d like to have January l.Tues. A bright outlook for as pretty as her others. a dollar for every enema I’ve given the New Year. Arrived at the Mennon­ If Balmers would try harder to out­ since here, then I’d not be writing home ite Sanitarium at noon. Climate made live others by deeds instead of running for money anymore. You asked one time me sick and feel awful strange but them down by mouth, perhaps they get what we do with people that don’t eat. things look so nice I believe I shall like more accomplished. I wouldn’t be sur­ I didn’t care to tell in a letter they all it. prised if Levina came back now for we read, but in T.B. of course there is no January 2. Wed. The girls intro­ must have help. But it will be a shame use in prolonging life and misery and duced me to my work today. Everything if she does for all the rest will do is to not much done. But in a case like is so strange and odd and I feel as if I make fun of her. The girls here among Grandpa’s I could soon fix him out for can never have confidence enough to themselves may expressions like “They I’d give him a nutrition enema. Just fix go ahead with things. So much respon­ could bite her in the neck,”—or they up a mixture that every nurse has to sibility. wonder if she has her right sense yet, learn a dozen or more recipes for, and January 3. Tliurs. Miss Liechty14 or maybe never had it. Isn’t that aw­ inject it up into the intestines and its started today and the poor nurses had ful? One of the patients wrote her a nice polite letter one day. I was in when she wrote it and she was asking others what to write since she didn’t want to tell her any lies and still have it sound all right. (That’s the way she worded it.) Promptly a letter came back to Miss Miller saying how she had a letter from that patient and she had said how she wished she’d come back. This is another “positive” letter as I’m not very busy tonight. If you wish you can take it along to church or someway give it to mama, but don’t let anyone else see it. Mark what I say, Levina would never get through probation at Axtells. Things are sure different there than they Gladys Hostetler and Malinda Liechty on the steps o f the sanitarium.

MARCH 1994 15 “Mr. Sherman teaching S.S. class in Ladies Ward." to show it all over to her. Prayer meet­ grandpa can’t live over six weeks any­ who could help it. Allen gives Stella ing tonight and everybody was about more. Ironed and slept. Wrote a letter credit for her spunk. like 1 felt - Dry. Have such a cozy after supper. Classes are hard but crave Feb. 1. Miss Cooprider came back room.15 the knowledge. and she and Miss Oyer" both got fiill Jan. 4. Friday Miss Liechty is the Jan 9. Wed. Today was Liechty’s time days off as they were changing night limit, 1 could laugh at her much talk­ off. The snow storm was too funny for duty. Bath morning, worked like a ing and still not be satisfied. Shall never any use, lights going out on top of it. “nigger” all day to get thru. Was too forget how ‘great’ 1 felt when I found Seemed awful cold. Am thankful for a tired to rest well. Sure couldn’t stand out all the nurses privileges and 1 could warm room.18 nursing at this rate. meet them. Jan. 10. Thurs. Cleaned out snow Feb. 2. Sat. Sure was happy when I Jan. 5. Gave my first bath. Have be­ and dirt. Too cold to do much else but found our work outlined and I given gun to work confidently and fast. Wish carry hot water bottles. Tease Miller so the Men’s ward. Just know Miss Oyer I could feel real well for a change. Arms much about Landis. Hunted up hot won’t get along. Had to help her get and feet ache until I can hardly stand water bottles for our beds too. started this morn already. Washed the it. Jan. 11. Fri. Too cold to give baths, windows of the reception room for once. Jan. 6. Sunday. My first Sunday in but were busy in Ladies ward anyway. Feb. 3. Sun. Another full day. Never LaJunta. Went to swell church at All the Ladies have nursing as an ideal. even took hours off. Someway I enjoyed La Junta with Erbs.16 Taken in by letter. Dyer is awful sick and her father is here it so much. Read awhile and even Had to come back in carriage with to see her. Got first hours upstairs. Fin­ napped on duty. New patient brot in. Jacob, Good and Hauberger. ished “Red Pepper Burns” and liked it Miss Oyer helped a little in evening. Relieved on second awhile and read quite well. Was tired so went to bed early. “Red Pepper Bums” half thru—Lots of Jan. 12. Sat. Had to give all the baths Feb. 4. Blundered all around. Got up fun—Feeling fine. this morning. Gave only two myself but an hour too early by mistake. Was given Jan. 7. Monday. Am thankful that didn’t hardly get through. Noah19 was Miss Oyer’s ward to take care of too. I’m no kitchen or laundry girl. Work­ down all day. Took a delight in much She wanted me to give enemas too. So ers clothes were washed this mom. work, of course. mad at being imposed that 1 bawled. Had a letter from Leah17 and she ad­ Jan. 13. Sun. Was on floor, busy un­ Got P.M. off. Good! Was told to ask monished me not to do anything that til S.S. Landis taught it this morning. about bowel movements when taking would make her ashamed of me. Got hour off till preaching. Macle ex­ temp. Girls all massaged on my back Jan. 8. Tues. Had afternoon off as a cuses and got out of vesper program. in operating room. Lots of fun. Feel surprise. Got first letter from home. Say It’s a shame how we laughed at D— but fine.

16 MENNON1TE LIFE Feb. 27. Wed. A terrific snow storm sleep well days it isn’t so bad nights. Irish and Burr stayed up to help me this mom. Sherman has bad spell, so Have lots of time to study and sew. sweep. Ha! of course its all off with us again. Re­ Making coverings for mama. March 11. Mond. Machine broke so ally do feel fine. Had P.M. off and was March 6. Wed. Sure haven’t any no washing today. Feel fine this week. so tired 1 slept all afternoon. Went to complaint to make about bells now. Am dreaming again. Funny how such farmhouse with Ruth after supper and Daniel in private room and Mrs. White things affect one. Ha! Got letter from I made big tracks in snow. Class in Di­ keep up a steady call during night. home. etetics this eve. Sure is hard for me. Don’t see why they let that insane March 12. Tues. Turned windy to­ Didn’t get much done but anyway 1 got woman in tho she seems nice. ward evening. Sure get tired chewing a good rest. March 7. Thurs. Windy almost ev­ dust all the time. Played croquet with Feb. 28,Thurs. Wish so much I could ery day. Nice to sleep if it wasn’t for Daniel. Wonder what mama thinks get myself to record every day. Made the dust. Refuse to be called for class when she gets caps. Now for some for Miss Oyer wash lunch glasses this during the day — so there! Thot for myself. noon. She had P.M. off. Didn’t have awhile Mrs. White would choke. Pet­ March 13. Wed. Will never cry for much to do so talked to Buck and ted her all night long. work anymore. New patient to clean Gallagher. Was called up from supper March 8. So windy I can’t hear bells. and get ready for operation. Miss Miller table to get vinegar for Miss White’s Daniel says “Ain’t you got no sense?” to get ready also. Cleaned operating salmon. Wouldn’t that jar you? when he had to come to hall to ring. room. Hands full all night. They sure Gallagher spilled milk over himself and Mrs. Davis rang two times and couldn’t are good to me. Invited up to birthday floor at lunch. Prayer meeting led by reach after cover for herself. Mrs. White supper at farm house. First meal away Dan Horst. Am so satisfied now. died at 2:30, my first experience. First from San - Enjoyed it too. Fizzle cake. March 1. All day off. Didn’t know lesson in laying out dead. Sure makes Tried to milk but got kicked over by for sure that 1 go on night duty until me shaky. Couldn’t hardly wait until last cow. Miss Rohrer,21 followed by all the rest morn. Felt so bad to tell Sherman. March 14. Thurs. So tired I went to came trooping up to tell me after I was March 9. Sat. Sure was nervous to­ bed in spite of all. Would so much liked in bed. Doctor had class, we didn’t have night. Wind as usual. Every noise jarred to have seen the operations. Quite a our lesson so he lectured on Obstetrics. me. Liechty and Cooprider fixed lunch time, I’m told. Mrs. Kulp is here tak­ Got so sleepy on my first night I could and fixed pickle man. Jacob sick. Lela ing care of Miss Miller. Not so busy hardly bear it. Didn’t have one bell. was too. tonight. Good time with Mrs. Kulp up March 2. Sat. Done rather a poor job March 10. Sunday. Passed pickle too. Ate lunch together. Seen at an attempted sleep today. Light both­ man all around this morning. Such fun. catheterization for first time. Could my­ ers me more than the noise. Am purely Started furnace fire myself. Strange self now I know. isolated now. Got so sleepy that I Sunday to go to bed. Got up for ser­ March 15. Fri. These operations sure cleaned up for Sunday for the girls to vices by Leatherman. Too Dutchity. make life interesting. Cut out my cov- keep awake. Went to bed before break­ fast. March 3. Sunday Slept until after church. Allen22 preached. Who was there but Crist Kaufman. Crist and Martin came early in evening, then played the Victrola until church. Didn’t seem right to have to stay up and every one else go off to bed. It sure is hard for me to get used to this stuft'. March 4. Mon. Slept a little better today. Ruth and 1 went out for a walk. Met Mr. Boswell. Picked dry flowers on the way. Wanted to go along to field to see tractor but knew Miss Rohrer didn’t like it because Gallagher went. She sure keeps one eye on us and him. He’s the limit. Stole egg from Mexi­ Henry Hostetler family, ca. 1914. Back, left to right: Leo (b. 1905), Chancy cans. Ironed. (1901-1961), Amra (b. 1899), Titus (1897-1982), Urn (1893-1981), Elsie (1891- March 5. Tues. Moved Mrs. White 1920), Pius (b. 1907), Oliver (1889-1980). Front, left to right: Ida (1903-1989), upstairs. Her hubby and sister were here Stella (1912-1971) (next to father), Florence (1910-1973), Henry (1869-1952), all night. They both slept however. Baby Salome Slabach Hostetler (1869-1954), Gladys (1894-1918). One daughter was Mrs. White too much I know. When I born after this photo was taken, Juanita (b. 1916).

MARCH 1994 17 ENDNOTES

'Fora history of the LaJunta Mennonite School o f Nursing, see Maude Swartzendruber, The Lamp in the West (N.p.: LaJunta Mennonite School of Nursing Alumnae Association, 1975). 'Swartzendruber, 14,27,321. The original letter is in the possession of family members, with several copies in existence. JGladys actually had a double in-law relation­ ship with Leah. Not only was Leah married to Gladys'oldest brother Oliver. Gladys’older sister Elsie (my mother) was married to Leah's brother Crist Beyler. T h e original diary is currently in the possession of Thelma (Hostetler) Kaufman of Harper, Kan­ sas. I have a complete copy. ''Since Della's husband Ura was the brother clos­ est in age to Gladys, it is to be expected that Della would have talked a lot about Gladys to Thelma. 7Malinda Liechty later returned to LaJunta Men­ nonite Nursing School and graduated in 1921. She spent two different stints as Director of the Nursing School, 1927-30 and 1932-33. Swartzendruber, 23- 24,321,346. "Allen H. Erb, Superintendent of LaJunta Hos­ pital and Sanitarium, 1916-1951/52. Swartzendruber, 18-19,27 gives two dates for Erb’s administration. Allen was married to Stella Cooprider Erb. ‘'Miss Liechty did in fact return to LaJunta. See note 7. "’Much later in life, Malinda Liechty married Allen Erb (see note 8) after the death of his wife Stella Cooprider. Swartzendruber, 313. "Emma Rohrer, a member of the first graduat­ ing class of 1918. Miss Rohrer later served the Mennonite School of Nursing for about 15 years. Swartzendruber, 22,321,359. "Lydia Oyer graduated with the class of 1921. At different times, she later served as instructor in the nursing school and as head nurse in the sani­ tarium. Swartzendruber, 24,358. '•'See diary' entry below for March 14. "See note 7. 1'Maude Swarlzendruber’s history o f LaJunta Mennonite School of Nursing depicts such a “cozy room” as less than ideal. “Living quarters for the workers (and student nurses) occupied the top (third) storey of the sanitarium built in 1908.... These quarters were anything but ideal, even for sleeping. There was insufficient light and space.” Swartzendruber, 244-245. "'See note 8. Ida (left) and Gladys Hostetler in 1914. nLeah (Hostetler) Beyler, the addressee of Gladys’ letter printed above. erings. Such a pile and mess. Took col­ this time. Felt much better by morn­ '"Seenöte 15. lection for croquet set. Irish is pretty ing. Seemed too bad to go to bed when "'Sec note 7. -’"See note 12. good to me by not letting others call everyone else was getting up so bright •"See note 11. me during day, Ha! Played croquet with and sunny. "Allen Erb. See note 8. Mr. Woodford. Like night work better March 17. Sun. Slept so sound all now. day. Got to supper late but wiped dishes March 16. Have new Austrian pa­ to make up for it. tient. She sure wets her bed about right. Used draw sheets because I didn’t know Thus ended the diary of Gladys H. what else to do. Miss Miller sure is suf­ Hostetler. fering some. And Jacob is blue. Made me some hot soup and egg and toast

18 MENNONITE LIFE Portraits of Mennonite Health: Selected Stories from Historical Nursing Research by Janice Unruh Davidson

A renaissance of caring is occurring lege Board of Directors initiated steps many Mennonites of their need to re­ in professional nursing theory today. to develop the Bethel Deaconess Home new their faith in the Lord. The “guru of caring” is Dr. Jean and Hospital Society for nursing edu­ It seems that the willingness of my Watson, who has ignited a new para­ cation and service.1 great-grandparents to stay behind and digm of caring through such works as care for a loved one has come full-circle Nursing: The Philosophy and Science Background of the Study to me. Now, thirty-something, I think o f Caring (1979); Nursing: Human Sci­ For most of my adulthood, 1 have of­ about the strange significance of those ence and Human Care, A Theory o f ten thought of my ancestors, “the im­ two years between 1874 and 1876 and Nursing (1985), and Toward a Caring migrants,” born in Russia, but willing how my great-grandparents’ “service of Curriculum: A New Pedagogy fo r Nurs­ to leave their homeland for a new world caring” in staying behind with David’s ing (1989). When the Bethel Deacon­ due to their commitment to Christ and mother until she died, directed my life ess Hospital nursing program first be­ His teaching. 1 have finally reached that ultimately away from the Bethel com­ gan at the turn of the twentieth cen­ magical age of “thirty something”—the munity I now serve, but through my ser­ tury. its curriculum was, like most nurs­ age at which my great-grandparents vice of caring as a nurse, has returned ing programs of that day, largely medi­ David R and Sara Janzen Schroeder me to those roots. For this reason, I am cal-apprentice oriented. An early cur­ were when their community of most interested in those elements of riculum included medical, surgical and Alexanderwohl in Molotschna, South personhood that one serves when car­ obstetrical content in addition to lib­ Russia, decided to migrate to the United ing for another—the biopsychosocio- eral arts, sciences and Biblical studies. States. When the passes were handed spiritual “being” for whom the Bethel Today there exist only four Mennonite out that year, in 1874, at the nursing program now seeks to care. directed programs of nursing in the Alexanderwohl church to the groups Toward this end, I have researched the United States: (1) Bethel College, (2) that would board steamers for the U.S., personhood of those people who were Eastern Mennonite College, (3) Goshen my great-grandparents had made a de­ born in Russia, but made the decision College, and (4) Hesston College. cision to stay behind and perform a in the 1870s to migrate to the prairie Moreover, the curriculum has changed “service of caring” for Susana Reimer states of the U.S. and ultimately died to reflect the discipline’s status as a pro­ (Mrs. Peter) Schroeder, who was aging in a new land at the turn of the twenti­ fession, most frequently nursing-theory and suffering from rheumatism. eth century. driven as Watson's 1989 text suggests. After nearly all of the Alexanderwohl While Jean Watson proclaims a “Sci­ community had migrated to America Methodology of the Study ence of Caring” in the nursing com­ and started the Alexanderwohl church For the purposes of this study, Teresa munity, I am reminded of a “Service of north of Goessel. the remaining group Christy’s methodology for historical Caring” in a Mennonite community organized itself into a church and nursing research was utilized.2 The his­ that pre-dates my service as a Mennon­ elected my great-grandfather to be their torical study approach was that of in­ ite nurse to a Mennonite program of preacher and elder. According to fam­ terviewing tertiary sources, direct de­ nursing. I think back beyond the serv­ ily accounts, it was at this time that scendants of specific individuals iden­ ice of the Bethel deaconesses who be­ teachings of the Lutheran evangelist, tified, and then comparing the infor­ gan the nursing program 1 now serve— Pfarrer Eduard Wuest, reached the com­ mation obtained with primary sources beyond the year 1900, when Sister munity and resulted in revival. This re­ such as diaries, newspaper accounts, Frieda Kaufman presented herself to the vival extended from Gnadenheim and other writings to ascertain reliabil­ business manager of Bethel College, through Alexanderwohl to the village ity of the results.3 Rev. David Goerz, as the first candi­ of Rueckenau where my great-grand­ The 25 subjects identified for the date for deaconess work and the col­ father now ministered and convicted study were bom between 1823 and 1855

MARCH 1994 19 problematic. Eventually the communi­ ties organized a local congregation and elected David P. Schroeder as minister and elder. Through the reading of the Word of God and by virtue of the edifying meet­ ings conducted in the Springfield Church, built in 1894, Schroeder had come to a dynamic living faith, of which he gave testimony at every opportunity. He could not remain silent of the great things God had done for his soul. He often said, “Rumoren muss es in dem Herzen” (There must be a noise within the heart that bubbles over). Schroeder’s sermons were brief, ear­ nest, and full of quotations from the Bible. He knew many Scripture pas­ David P, Schroeder and Sara Janzen Schroeder sages and songs by memory. He would quote freely from the Bible in his mes­ sages and in his visitation schedule. He in Russia. The mean age at migration Helena (1), and Sara (0).'1 The wrote edifying articles for the Zionsbote to the U.S. was 37.5 during the 1870s Schroeders and others traveled to an and Rundschau newspapers which gave and the age at death in the U.S. ranged area near Lehigh. After inspecting a few evidence and testimony of Godly devo­ from 66 to 101. The following portraits areas of land, they purchased 200 acres tion and spiritual walk. Schroeder of these pioneers typify the one mile north of what has come to be maintained that whoever had become biopsychosociospiritual elements of called Menno Road and K-15.5 Others a witness for Jesus, must have had a these Mennonite immigrants that the who had migrated with the Schroeders regenerating experience in his own deaconesses first sought to serve at the bought the balance of the 640 acres and heart. At prayer meetings, church serv­ turn of the twentieth century. Each sec­ all built their homesteads with orchards ices, revivals, and mission festivals, he tion will be presented with introductory planted through the middle of the sec­ would often start general singing, with information followed by the selected tion, forming a village which they such songs as “Kommt Brueder steht subject’s portrait and story obtained named “Gnadenheim” (Grace Home)— nicht stille,” “Hallelujah, Schoener through related interviews and docu­ the birthplace of David Schroeder in Morgan,” and “Kommt Brueder, mented by primary evidence. Russia. It was at this homestead that kommt, wir eilen fort.” the following children were born to Schroeder’s family consisted of nine Portrait of Spiritual Health: The David and Sara; Heinrich, Johann, children, five sons and four daughters, David P. and Sara Janzen Schroeder Jacob, and Katharina (Tina) for a total who all were converted and joined the Story of nine children. church during the life of both parents. The David R and Sara Janzen This group of settlers soon became When the sons grew up, David bought Schroeder story illustrates the spiritual acquainted with the Gnadenau (Grace a wind-mill from Eduard Ebel at commitment noted among all of the Meadow) Krimmer Mennonite Breth­ Hillsboro and moved it to his farm. The Mennonite subjects of this time period. ren (KMB) settlement, nine miles east, mill was operated by the family day and The David P. and Sara Janzen which had originated in 1874/’ Soon night until a violent storm wrecked the Schroeder story was obtained through the Gnadenheim group, under the lead­ mill. The mill was converted into a gra­ an interview of Rev. A.E. Janzen in ership of Schroeder, took membership nary and never rebuilt. 1984 by the author, translated writings in the Gnadenau KMB church because After 27 years of farming, David and ofTina Schroeder (Mrs. Jacob J. Unruh) they preached conversion and baptism Sara turned the farm over to son Henry and confirmed for reliability through by immersion. Since Schroeder had and moved to Lehigh. In Lehigh, David related research by Joel Suderman been elected to the ministry in Russia, and Sara Schroeder lived another 12 (1990). he was also appointed to minister at years. They had one horse and buggy On July 1 1,1876 the Schroeder fam­ Gnadenau with Jacob A. Wiebe. which enabled them to attend services ily arrived in the U.S. aboard the As the Gnadenheim and Springfield at the Springfield church and do visi­ steamer S.S. Kenilworth. The Schroeder areas grew, worship services for these tation during the weekdays. The last family, according to immigration communities were observed in the sermon David P. Schroeder preached in records, consisted of David (31), Sara homes since nine miles in horse and the Springfield KMB Church was on (32), Susana (9), Peter (4), David (2), buggy days made travel to Gnadenau the text “Be strong in the Lord, my son,

20 MENNONITE LIFE in the power of His strength,” admon­ ishing especially the young brethren to remain true and faithful in all trials of life. Toward the last of his life, he suf­ fered from rheumatism as his mother had, and finally a stroke which brought his unexpected death August 31, 1917 at the age of 73. The memorial service was held on September 4, 1917 in the Springfield KMB church.7 Four elders preached on the text from II Samuel 1:26. “I am dis­ tressed for thee, my brother Jonathan; very pleasant hast thou been unto me. Thy love to me was wonderful, passing the love of women.” The elders who preached were Peter A. Wiebe from the Springfield church, John Friesen from the Gnadenau Church, John Nickel from the Lehigh Church, and John Esau from the Zoar Church. According to family accounts, the parting with her beloved husband was especially grievous for Sara. She wept loudly when the lid of the coffin was closed and David was carried out of their home. They had been greatly at­ tached to one another, had been of the same mind and heart, and could hum­ bly verify that they never had a quarrel between themselves. This they credited to the Holy Spirit to whose leadership they had gladly submitted. While the casket was being lowered into the grave, the Springfield choir sang. Two years later Sara joined David in heaven. To their children, David and Sara wrote:

We wish you much success and blessing and peace and love in your wedded life, and in the beginning of your homemaking. Maria IViens Wall Begin everything with Jesus: Arise early in the morning so that, with the Word of God, and in united prayer, you may have your morning David Schroeder, Gnadenhcim; Lehigh, Kan­ age lived a remarkable ten years longer devotions, seeking the Lord's blessing and pro­ tection upon both your body and soul. Even in sas.8 than their non-Mennonite peers.9 The the beginning, be content with little, be sub­ Maria Wiens Wall story was obtained missive to God, and be thankful. "‘Seek first Portrait of Biological Health: The through an interview with Anna D. the Kingdom o f God and all these things shall Maria Wiens Wall Story Wall in 1984 by the author and con­ be added unto you.” Also, when the evening comes, practice The Maria Wiens Wall story was se­ firmed for reliability through related evening devotions together in prayer and lected for inclusion because Mrs. Wall research by Peggy Goertzen (1980). thanksgiving for all Mis blessings. Then, go to lived to the age of 101, which was most Maria Wiens Wall was born to Johann sleep with the Lord Jesus. unique for American society at the turn and Justina Goosen Wiens on January Do everything without murmuring in the Name of the Lord, and be thankful, so that, of the twentieth century. Maria Wiens 20, 1837 in the village of Altonau, in should death suddenly make its appearance, Wall lived longer than the other Men- Molotschna, South Russia. Maria at­ you may then enter into Eternal Life with and nonite subjects studied, yet her story tended school until age 15 and then was in the Lord Jesus. To this end, may the Lord typifies the high level of wellness that kept at home, learning to cook, can, prosper you through His grace. Amen. Accept these words in love and remembrance was found among the Mennonite people sew, knit, and spin silk from silkworms. from your sincere and loving parents, Sana and of that day, most of whom on the aver­ Her childhood home sheltered the fam-

MARCI-1 1994 21 Besides cleanliness and orderliness, Maria was thrifty. She would sell eggs to build the family savings and always mended clothing over and over to ex­ tend its use. Her skills learned in child­ hood were put to use even in her late 90s as she continued to cook, can, sew, and knit in her children’s homes. She believed that one must not be idle and equated exercise with hard work. With regard to nutrition, Maria was remembered as small and short. She made traditional Mennonite foods such as chicken and noodles, plumma moos, ham and zwieback. The family would eat clabber milk and bread, and if there was no butter, she would serve rye bread with lard and salt spread on it. She be­ lieved that a good diet of healthy food was necessary for work. Her eyesight was good throughout her life and she was always conscientious of her appearance, wearing her hair braided in a flat knot with a little round black bonnet, ruffled with a tie under­ neath. She never prayed without a head covering—even if it was only the cor­ ner of a long apron that she always wore. Spiritually, Maria would read her Bible through every three months and she would pray to Jesus personally, sharing such news as “Lord Jesus, I did not sleep well this night,” and “Lord Heinrich Leppke and Justina Derksen Leppke Jesus, I have no interest in this world.” She would go to bed early each night around 9:00 p.m. and arise early each ily and livestock and was made from Justina, but had seven other children— morning to pray and read Scripture. brick with a white sand floor and tile Peter, Johann, Anna, Maria, Kornelius, In 1906, Peter and Maria retired to roof. As a child, Maria traveled with Justina (II) and Margaretha. In Kan­ Buhler, Kansas where Peter died in her mother in the sleigh to sell straw sas, daughter Margaretha died at 4 1911 of pneumonia. Following Peter's hats that they would weave during win­ years of age, but another child named death, Maria lived seven more years in ter evenings and once they were at­ Margaretha (II), was born. their home and then lived with various tacked by a hungry wolf who fought It wasn’t long before Peter was called children until the last years of her life, with the horses until it was scared back forth to become a teacher of the Word which she spent with her eldest son’s into the forest. Her mother, Justina, died at the Ebenezer church. It was while family in the presence of her grand­ soon after and her father remarried. Peter was traveling to a church confer­ daughter, Anna, who planned her In 1857, Maria married Peter C. Wall, ence that Margaretha (II) died at the grandmother Maria’s 100th birthday. also from Altonau. He was a teacher, age of one year, 9 months. Maria Wiens Wall died June 15, 1938 by trade, and together, they were con­ Maria was always very clean and at the age of just over 101. Her hus­ verted to faith in Christ in August of proper. Her windowpanes sparkled, her band Peter’s body was exhumed from 1866. In 1878, just four years after hav­ window sills were filled with flowers. the Ebenezer cemetery and both were ing purchased a large farm of 165 acres, Her house and furnishings were painted buried at the Buhler cemetery. Peter and Maria decided to migrate to and orderly. Maria was well known for the U.S., where they bought a farm near her trees and plants which also gleamed Moundridge, Kansas. in the sunlight. She did not smoke or They had already lost a baby girl, drink or raise her voice in anger.

22 MENNONITE LIFE A Portrait of Social Health: The from harvest that the Leppkes made the “twenty-one members were murdered Heinrich and Justina Derksen decision to sell the farm and pack in by the Machnowsy in 1919, 24 died of Leppke Story preparation for migrating to the U.S. starvation during the famine (and The Heinrich and Justina Derksen However, no other Mennonite Breth­ drought) in 1921-22, 35 perished in Leppke story illustrates the work ethic ren wanted to go, so the trip was de­ Stalin’s purge during 1933-34 and 83 of the Mennonite subjects interviewed layed until 1875. Justina again packed persons were exiled during the period to the extent that the Leppke family, de­ the large trunks with clothing, small of 1929-41.... The village was com­ spite low socioeconomic status, was household articles and kitchen utensils. pletely destroyed (by the end of World able to bring about healthy resolution She baked loaves of bread and toasted War II).” 10 of obstacles to social well-being. The zwieback and also packed smoked and Despite the low socio-economic sta­ Heinrich and Justina Derksen Leppke cured hams for the trip. On July 1, 1875, tus of Heinrich and Justina, they kept story was obtained through an interview the Leppke family arrived in the U.S. their family together and contributed of Solomon Leppke Loewen in 1984 by aboard the steamer S.S. Bolivia. The much stability to their descendants. the author and confirmed for reliabil­ Leppke family, according to immigra­ Their eight married children all settled ity through related genealogies avail­ tion records were the only Mennonite initially on farms in the Ebenfeld com­ able through Solomon Leppke Loewen passengers of the 267 passengers munity living, at least for awhile, within and Joel Suderman (1994). aboard. six miles of the original homestead. Justina (Christina) Derksen was bom Upon arrival in the U.S., the family November 16, 1828 to Isaac and Justina consisted of Heinrich (48), Justina (46), A Portrait of Psychological Health: (Katherina) Reimer Derksen in the vil­ Katherine (22) and her husband, The Jacob A. and Justina Friesen lage of Einlage, in Chortitza, South Cornelius Nikkei (27), Isaac (20), Wiebe Story Russia. All that is known about Justina (18), Johann (16), Abraham The Jacob A. and Justina Friesen Justina's childhood is that she had a (14), Elizabeth (10), Anna (8), Peter Wiebe story portrays the immense sor­ brother named Salomon and that the (6), and Jacob H. (4). They settled rows that these families encountered family was poor. Because of their low southeast of the Gnadenau community with death, epidemics, losses of home­ socio-economic status, Justina worked and became charter members of the land, challenges to religious freedom, very hard as a child. Ebenfeld Mennonite Brethren Church. persecution, and the manner in which, Justina married Heinrich Leppke on In 1880, Justina lost her second daugh­ like Job, many of these Mennonite November 3, 1852 and they settled as ter, Elizabeth, who was nearly sixteen people continued to persevere. The laborers into the village Nieder years old. Jacob A. and Justina Friesen Wiebe Chortitz, South Russia, where Heinrich Heinrich died July 31, 1900 after story was obtained through interviews had been born and raised in great pov­ which Justina lived with various chil­ with Martha Unruh Block in 1983, erty, having lost his father before his dren, spending her last years with her John Block in 1984 and Tina Regehr birth on July 29,1827. Together, Justina daughter, Justina and Jacob Loewen Unruh in 1985 by the author and con­ and Heinrich farmed for eight years. and numerous grandchildren. She be­ firmed for reliability through related ge­ They had four children during this came hard of hearing in those last eight nealogies available through the Tabor time: Katherine (1853), Isaac (1855), years and so the grandchildren would College Center for Mennonite Breth­ Justina (1857), and Johann (1860). speak into a crudely constructed horn ren Studies (1994). The Leppkes then moved with 24 in order that she could hear them. She Jacob A. Wiebe was born August 6, other families to the village of died on February 12, 1908 and was 1836 to Jacob and Anna Wiens Gerhardsthal. There they had Abraham buried next to her husband, Heinrich, Greening Wiebe in Margenau, South in 1862 and Elizabeth in 1864. Justina in the Ebenfeld cemetery. Russia. It is reported that he met his and Heinrich were baptized on Septem­ Because Heinrich and Justina made wife to be, Justina, in his role as driver ber 20, 1866 and became members of the decision to leave Russia, their so­ for her father, the “Oberschulze” the newly organized Mennonite Breth­ cial health as well as that of their de­ (Mayor) of Halbstadt. Justina was born ren Church. Four days later they had scendants greatly improved. For ex­ December 5, 1833 to Johann and daughter Anna, followed by Peter in ample, according to research by Katharina Jantzen Friesen. At the age 1868 and Helena in 1870 who died the Solomon Leppke Loewen, in 1919 the of sixteen, Justina lost her mother fol­ same year the last child, Jacob II., was town Gerhardstal, which Heinrich lowing the delivery of her parents’ 12th born. Leppke co-founded, was attacked by child. They were very poor during their Nestor Machno and Mennonite women On April 1 1, 1857, Justina married years in Russia. Justina frequently had and men were raped and killed. Those Jacob A. Wiebe in Halbstadt, South to serve the family dark bread and wa­ surviving left the village to find refuge Russia. The couple bought a small farm termelon syrup for extended periods of in other Mennonite villages. However, with an oil press in Ohrloff. Here, their time. Heinrich was illiterate, unable to in neighboring villages and specifically first child Anna was bom on March 26, write his own name. where Heinrich and Justina were mar­ 1858, but died on March 14, 1859. In 1873 enough money was obtained ried, the village of Nieder Chortitz, Later that year, another daughter,

MARCH 1994 23 Katharina, was born on September 20, nonite group, of which Jacob soon be­ to read the Lord’s word to her until the 1859. In 1861, the Wiebes moved to the came minister and elder. In 1865, next day when she finally fell into a Crimea, a new Mennonite settlement, shortly after daughter Justina was bom peaceful sleep. After this experience, it and founded the village of Annenfeld on June 25 and died the following day, is reported that Jacob and Justina read (Anna’s field). Here they experienced mother Justina fell deathly ill. Justina Martyrs Mirror and desired to be re­ droughts, epidemics, and deadly spider developed problems breathing after a baptized by immersion, which their plagues. On March 8, 1862, their first week and believed herself to be dying. church forbade. son, Johann, was bom and on Febru­ It is reported that she cried for help from On May 4, 1867 Abraham was born ary 22, 1863, he died. On June 12, Jacob—that she wasn’t yet saved and but he also died before his first birth­ 1864, Jacob was born and died on Oc­ he began praying for her salvation. day. Justina (II) was born September 7, tober 12, 1864. When she regained consciousness, she 1868 and died July 18, 1869. Because of the stresses they endured, reported an out of body experience in Because Jacob and Justina wished to they turned to God’s word. In 1864 which Satan struggled for her soul but carry out reforms they considered fun­ Jacob and Justina joined the Kleine the Lord Jesus Christ rescued her so that damental to Christian living, they with­ Gemeinde, the most conservative Men­ she sang a song of God. She asked Jacob drew from the Kleine Gemeinde on September 21, 1869 and organized the Krimmer Mennonite Brethren Church which observed baptism as practiced by the Apostolic churches as recorded in Martyrs Mirror whereby the candidate knelt in the water and was dipped for­ ward symbolizing the burial of Christ and the rising out of the water (grave) with one’s new life in Christ. The Lord began to bless Jacob and Justina. Jacob (II) was born July 4, 1870 and Johann (II) on February 28, 1872. Moreover, they began to succeed in their farming efforts and the community of Annenfeld had grown into a thriving village with beautifi.il acacia (black locust) trees. Their joy again turned to sorrow as another child, Anna (II) was bom No­ vember 17, 1873 and died January 16, 1874. This same year, on May 9, 35 families among the Krimmer Menno­ nite Brethren Church left the commu­ nity of Annenfeld with one last look at the acacia trees in full bloom and trav­ eled to America with “depressed feel­ ings.” Their commitment to nonresis­ tance prompted the move. En route an­ other boy, Peter, was born to Jacob and Justina. On August 16, 1874, the group of 35 families arrived in Marion County where they founded the Gnadenau (Grace Meadow) settlement." In 1875, Jacob and Justina lost Peter before his first birthday, but Peter (II) was born March 4, 1877. Together they had brought 12 precious children into this world, seven sons and five daughters. However, Jacob and Justina had lost eight in infancy. Anna was buried at Ohrloff, Russia; three sons, Johann, Jacob A. Wiebe and Justina Friesen Wiebe Jacob and Abraham buried at

24 MENNONITE LIFE Annenfeld, as well as three daughters, Justina, Justina (II), and Anna (II) bur­ ied at Annenfeld; and little Peter, born en route to America, was dead the next year and buried at Gnadenau. Despite the chronic sorrow and stress this family endured, Jacob and Justina continued to look to the Lord for their strength and coping. They adopted Maria Flaming, born June 13, 1875 and died August 13, 1875 and Maria Hart on April 14, 1876 whose father had drowned and mother couldn’t care for the family. Additionally, they opened their home to seven foster children whom they treated as their own, even giving them dowries at the occasion of marriage just as their children received. To their last days Jacob and Justina reached others by serving meals, shar­ ing food, helping heal sickness, and ministering to the Spirit. By 1907, Abraham Eitzen and Sara Block Eitzen Justina was completely deaf but con­ tinued to seek the Lord for her strength. vival in the Molotschna led by Pfarrer Krimmer Mennonite settlement of On November 29, 1916 Justina died Eduard Wuest and therefore was open Annenfeld, in the Crimea, to and on June 23, 1921 Jacob A. Wiebe to God’s direction for her. Not long af­ Gnadenau, Kansas. Therefore, in 1876, joined Justina in heaven leaving their ter this experience she met Abraham Abraham and Sara decided to also mi­ earthly form at Gnadenau. Eitzen whose wife Susanna Isaac had grate and soon settled not far from died leaving him with four young chil­ Gnadenau and southwest of Hillsboro. Portrait of Service to the Community: dren. They soon joined others in founding the The Sara Block Eitzen Story Abraham Eitzen had been born in Ebenfeld Mennonite Brethren Church. Although a traditional definition of Lindenau, South Russia on August 18, Then, in 1880, Abraham and Sara were the individual in nursing theory today 1830 to Cornelius and Anna Loewen blessed with Anna and, in 1882, an­ is the “biopsychosociospiritual” being, Eitzen. He and his wife Susanna had other daughter, Mary, was born. nursing theory also looks at groups of four children; Katherine in 1857, John It wasn’t long before Sara was called people such as the family and commu­ in 1859, Abraham A. in 1861 and upon to assist in a delivery and soon nity. Therefore, portraits of Mennonite Daniel A. in 1863. During this time Sara began to use her knowledge as a health without noting the importance they also became members of the Men­ midwife. She would be awakened at all of the family and community to this nonite Brethren Church. However, on hours to attend to the delivery of ba­ population would be remiss. Therefore, September 9, 1864, Susanna died, re­ bies during all seasons. She would the Sara Block Eitzen story provides an portedly of “nervenfieber” (typhoid). nurse her patient back to health regard­ example of the commitment Mennonite In the fall of 1866, when Abraham less of the circumstances, eventually people have to their larger community. met Sara Block, she thought her life birthing over 1800 babies according to The Sara Block Eitzen story was ob­ plan was to become a medical mission­ family records. The family home, called tained through interviews of Esther ary. However, when Abraham proposed “Pleasant Hill” because of its three- Ebel in 1984 by the author and con­ marriage she decided to lay out a fleece story size which was built into a hill firmed for reliability through related to allow God to guide her decision. It and planted with flowers, hedges, and genealogies available through the Ta­ was therefore, through a casting of a orchards, was soon opened to two fos­ bor College Center for Mennonite lot, that Sara Block married Abraham ter sons, Peter K. Hiebert and Thomas Brethren Studies (1994). Eitzen on November 20, 1866 and be­ Fisher, whose mothers had died when Sara Block was born February 2,1840 came mother to four. Soon a son, David, they were infants. at Rudnerweide, South Russia to David was born to Sara, but he died in infancy. In A braham ’s latter years, Sara and Sara Block. She had planned to Then the Lord blessed Sara with a nursed him until his death on Decem­ develop a medical career and had there­ daughter, also named Sara, born in ber 1, 1906 of pneumonia. But Sara’s fore at a young age apprenticed with a 1871. dedication to serving God by serving physician. However, she had commit­ In 1874, Sara’s parents, David and the community was not yet over. In ted her life to the Lord through a re- Sara Block had migrated from the 1912 she cared for her lost stepson.

MARCH 1994 25 Johann and Helena were married April 11,1880. They were soon blessed with 12 children: Henry J. born Janu­ ary 24,1881, John C. born February 17, 1883, Anna born January 18, 1885, Jacob J. bom October 17, 1885, Helen bom August 15, 1888, Mary born De­ cember 21, 1890, Peter J. bom January 13, 1893, Tena born January 6, 1895, Dan bom October 8, 1896, Martha born May 22, 1900, and Herb bom June 3, 1902. By this point the family home had obviously become very crowded and therefore they decided to move to Kan­ sas in search of more farmland in 1902. One daughter, Anna, had died on De­ cember 19, 1886 and was buried with Anna Penner Unruh at the Salem-Zion Mennonite Church cemetery. The family settled on 320 acres of farmland just south of Lehigh. Here they soon earned the nickname "Da- Johann H. Unruh family. Front row, left to right: Johann H. Unruh, Tina (IS95-1909), kota-Unruh" family because of their Helen (b. 1888), Martha (b. 1900), Herb (b. 1902), Helena Dirks Unruh; middle row: previous home in Dakota. Abe (b. 1898), Pete (b. 1893), Mary (b. 1890), Dan (b. 1896); back row: Jacob J. (1886- The family soon came to be known 1978), John (b. 1883), Henry (b. 1881). Not shown: Anna (1885-1886). for its musical talents. Johann had been a song leader in the Marion (Dakota) John, who she promised Abraham long H. and Helena Dirks Unruh family story Mennonite Brethren Church and so he ago would return someday to the home. was obtained through interviews by the was readily appointed as one in Kan­ John returned home in ill health in author with Martha Unruh Block in sas. Henry played the autoharp, Jacob December of 1912 and Sara nursed him 1983, Tina Block Unruh in 1984, trans­ played the mandolin, Herb played the over the next 5 months until his death lated writings of Tina Schroeder (Mrs. trumpet, and Dan played trombone. in April of 1913. He was buried with Jacob J. Unruh) in 1984, and confirmed Martha and Abe were also vocally in­ his father in the Ebenfeld cemetery. for reliability through taped interviews clined. It is told that after a lifetime of serv­ between Lydia Geis and Dan Unruh, Soon the telephone came to Marion ing the community, Sara’s one wish was and from records of the Alexanderwohl County and “ 10-shorts” would mean that she would never see the day when Church with the translating assistance that the line was open from Goessel to Mennonite men would be drafted into of Velda Richert Duerksen (1994). Lehigh. It served as an alarm system, war. On September 5, 1917, while vis­ Johann H. Unruh was born to news “hot-line,” and the first form of iting her daughter in McPherson, she Heinrich H. and Anna Penner Unruh outside family entertainment in the arose early and slipped on the steps, on February 14,1858 in Schardau, Rus­ home (prior to the advent of phono­ resulting in her death on the very day sia. He traveled with his family on the graph and radio). The Unruh family the first Mennonite young man was S.S. Cimbria which arrived August 27, came to be called upon with the “ 10- called up for U.S. military duty during 1874. The family came to Yankton, shorts” signal to perform for those World War I. Dakota Territory.12 Johann’s family wishing to have music played into their settled approximately 30 miles north of home. Portrait of Music in the Family: The Yankton, between Freeman and Marion The family would always sing a short Johann H. and Helena Dirks Unruh at Parker. Flowever, it was at Yankton song prior to the blessing as they gath­ Family Story that he met Helena Dirks, the daughter ered for each meal. The family owned The concluding portrait reveals a of Henry Dirks and Maria Unger. The a steam engine-powered threshing rig common finding of the influence of Heinrich H. Unruh family worshipped and binder and would frequently work music in many Mennonite homes of this at the Salem Zion Mennonite Church throughout the area where they would period. All 25 of the subjects inter­ of which Christian Kauffman was min­ sing and play instruments as well. Dan viewed reported music to be a mecha­ ister and elder. It is here where one started a band in Lehigh while Herb nism that brought together these Men­ notes the role that music played in this started a band in Hillsboro. Eventually nonite families in self-expression, en­ family as Heinrich H. Unruh was song Abe went on to study opera in Chicago tertainment, and worship. The Johann leader for this congregation. and Martha studied music at Tabor

26 MENNONITE LIFE John H. "Dakota ” Unruh farm near Lehigh. Disc pulled by steam tractor. Unruh seated at left.

College. through the green trees and arched win­ Brothers in Need (Newton, KS: Faith and Life On November 27, 1909, daughter dows of the Springfield Church at the Press, 1974). 'Original home and granary-mill still stands and Tena died and not long afterward turn of the twentieth century. is owned by Peter A. Loewen (1994) Johann became sick. However, he con­ The sun has now risen in heavenly glory, "C. Henry Smith, Story of the Mennonites (New­ tinued to serve the Springfield and and shines through the darkness of night. ton, KS: Faith and Life Press, 1981), 427-428. Lehigh churches as song director where Now rejoice and sing praises, yea shout the glad T h e Springfield Church eventually closed and story son Jacob soon met up with Tena is now located 1 3/4 miles north on K-15 at the for in Christ the Redeemer is healing and light. Baltzer Farm (1994). Schroeder, the daughter of Elder David To God be the glory and good will to men. "Found in the family possessions of Jacob J. and P. and Sara Janzen Schroeder. This is Through Christ our Redeemer shall peace come Tina Schroeder Unruh ( 1978). the story of how my ancestors served again. "Janice Unruh Davidson, "Health Embodiment: the Alexanderwohl community in Rus­ The Relationship between Self-Care Agency and ENDNOTES Health-Promoting Behaviors" (Ph.D. diss., Texas sia, moved halfway around the world Woman's University, 1988), 11. and returned me to serving other de­ "'Solomon Leppke Loewen, History and Gene­ scendants of the Mennonite faith. 1 have 'Bethel Deaconess Home and Hospital Society, alogy of the Jacob Loewen Family (Hillsboro, KS: A Short Summary o f the History o f the Institution often heard the story of how Great- Multi Business Press, 1983), 22. (Newton, KS: Board o f Directors, 1918), 2. "David V. Wiebe, They Seek a Country grandpa Johann H. Unruh would direct Teresa Christy, "The Methodology of Histori­ (Hillsboro, KS; Mennonite Brethren Publishing the choir and general singing and then cal Research: A Brief Introduction," Nursing Re­ House, 1959), 56-59. Great-grandpa David P. Schroeder search 24 [M:\y-hme 1975): 189-192. "John D. Unruh and John D. Unruh, Jr., "Daniel 'Janice Unruh Davidson, "Historical Perspectives Unruh and the Mennonite Settlement in Dakota would get up and preach. I can almost of Self-Care Agency among Elderly Mennonites at Territory," Mennonite Quarterly Review 49 (July hear the closing hymn “Nun ist sie the Turn of the Twentieth Century" (Master's the­ 1975): 203-216. Erschienen,” sung in Low German as I sis, Wichita State University, 1984), 28-29. imagine warm sunlight filtering 4Clarence Hiebert, ed., Brothers in Deed to

MARCH 1994 27 ready complained on page 137 of his ponents was concerned. Book Historiae Mennonitarum Plenior Dirk Philips’s spiritual heritage was Reviews Deductio (1729) of the redundancy in ultimately best preserved among the ru­ Menno’s writings which had started to ral Mennonites in the Vistula region, become particularly noticeable in the where he himself had been an elder at Cornelius J. Dyck, William E. Keeney, course of the seventeenth century when one time. They honored his memory Alvin J. Beachy, The Writings o f Dirk increasingly more complete collections during their wanderings in search of a Philips 1504-1568. Scottdale, PA: Her­ had been published in a binder. In con­ country where his ideas on an authen­ ald Press, 1992. Pp. 704. ($44.95) trast, he commended Dirk Philips as ‘a tic Christian church could be realized learned man, who was in no way infe­ in freedom. Now Dirk Philips returns Alvin J. Beachy was in the Nether­ rior to the Mennonites of those days’ home to the Netherlands as a ‘Classic lands with his wife from the end of Feb­ (p. 186). But Menno’s popularity re­ of the Radical Reformation’ and asks ruary to the middle of May 1980. He mained greater in spite of this praise. his countrymen again, in English this had been working on the English trans­ Dirk Philips’s main work Enchiridion time, for a hearing. An almost forgot­ lation of the works of Dirk Philips since was no longer published in full in the ten emigrant suddenly appears among his retirement in 1978. In an interview Dutch language after 1626, and a col­ them as an uninvited immigrant with he gave on that occasion and which was lection and critical re-issue of all his the modest request to “Read me, though published in the Doopsgezinde writings did not appear until 1914. (De as having become a stranger.” Bijdragen 7 (1981), he explained the geschriften van Dirk Philipsz. The editors of the series “Classics of origins of his interest in this “friend and Bibliotheca Reformatoria Neerlandica, the Radical Reformation” wish to re­ fellow worker of Menno Simons” (J. ten X. ‘s-Gravenhage: Martinus Nijhoff, issue original Anabaptist texts for a Doornkaat Koolman). Alvin, son of the 1914.) But the enormous significance wide audience in a reliable scholarly famous bishop of the Beachy Amish, of this has passed unnoticed by twenti­ form in an English translation. Read­ told the story as follows: Dirk Philips eth century Dutch Mennonites. ability without compromising the origi­ had been in every Amish preacher’s li­ After his death, Dirk Philips contin­ nal text is their motto. The three edi­ brary for a long time. The works of Dirk ued to be held in particular esteem by tors have been completely successful in Philips, the Martyrs Mirror and the the Oude Vlamingen (Old Flemish) their pursuit of readability, basing their (German language) Luther Bible were who retained the original Dutch work on the 1564 edition of the indispensable. My father once offered Anabaptist characteristics (such as the Enchiridion, the collected writings in me a large number of books, but when washing of feet, silent prayer and the volume X of the Bibliotheca he took Dirk Philips’s Enchiridion off episcopal rules governing church life) Reformatoria Neerlandica, and three the shelf he looked at it lovingly and the longest, but who as a small religious appendices taken from J. ten Doornkaat said in Pennsylvania Dutch, “Des kanst minority in the eighteenth century were Koolman, Dirk Philips: vriend en du net hava.” [You can’t have this one.] doomed either to assimilation or extinc­ medewerker van Menno Simons (1504- For him, that book was as valuable as tion. In this way, the name of Dirk 1568) (Haarlem: H.D. Tjeenk Willink the Bible. He had had no theological Philips came to be linked with a funda­ & Zoon, 1964). Alvin J. Beachy was education, but the knowledge he had mental Anabaptist conservatism which unfortunately unable to complete the came from Dirk Philips. seemed too extreme, even to the tradi­ translation which he began in 1978, he During his doctoral research Alvin J. tion-conscious confessionals in the died in 1986. William E. Keeney, a Beachy discovered for himself that Dirk eighteenth century like Schyn. scholar of sixteenth century Dutch Philips was a clearer and more intelli­ It was pointed out with pleasure in Anabaptism continued the work of gible author than Menno Simons, an later centuries that Menno had been less translation and formulated the bio­ opinion already expressed by Dirk rigorous than his fellow elder in his graphical sketch of Dirk Philips. C.J. Philips’s contemporaries, such as the ideas on matters of church discipline. Dyck acquitted himself of the enormous Roman Catholic polemicist Georgius This opinion, however, testifies more task of coordinating and annotating the Cassander, and shared by later schol­ to liberal bias than to historical-criti­ translations submitted, writing intro­ ars of sixteenth century Dutch cal sense, particularly if we can rely on ductory texts for them and preparing Anabaptism. Is this judgement correct the judgment of Adam Pastoor for ex­ them for printing. and if it is, why, paradoxically enough, ample, who points to Menno and not Extensive and carefully compiled in­ was this Dirk Philips with his clear for­ to Dirk as having played the harsh prin­ dexes of biblical quotations, names, mulations so much in the shadow of cipal role in Pastoor’s condemnation places and subjects enhance the acces­ Menno Simons with his unsystematic and ban. sibility and usefulness of this work. The theologizing? Or, as is more probable, Neither is the hypothetical contrast numerous biblical references originally has history placed him there? between Menno’s kindliness and Dirk’s printed in the margin have been incor­ Hermannus Schyn ( 1662-1727), rigidity free of this same bias. In any porated into the text at the places where leader of the confessional “Zonists” and case, Menno was clearly Dirk’s supe­ they belong. The greatest praise for this thus a decided admirer of Menno’s, al­ rior where hurling verbal abuse at op­ painstaking labor! This method pro-

28 MENNONITE LIFE vieles clear perception, for example, of (literally the spiritual Ark) to be reduced means enmity with God: “Ende dat is how the author sometimes compiles to the local congregation alone, as is de oorsake, waerom dat wy niet gesint entire paragraphs from Bible quotations the case on p. 81. en zijn, der menschen insettingen die alone. The geographical maps present It is equally incorrect to translate the tegen Christum zijn, alien valschen a good impression of Dirk Philips’s title of the treatise “Van de Gemeynte Godsdienst, ende Afgoderie, alle working area, although the map of the Godts” by “The Congregation of God” Ceremonien ende Dienst der Spanish Netherlands in approximately (p. 350) instead of “The Church of Roomscher Kercken, met de wereld te 1530 has been modernized too much. God.” What Dirk means by this term is onderhouden etc.” (BRN, X, p. 68). In summary, no effort has been spared the original, true apostolic church This sentence is incorrectly and incom­ to make it a great pleasure to consult which is continued in the Anabaptist pletely translated as follows: “That is and read this book. movement, distinguished from all the reason we are not inclined to ob­ So has this high degree of readability churches and movements who do not serve all human institutions of the been to the detriment of the original keep to Christ’s commandment only. world, all false worship and ceremo­ text? Hardly at all, although I do have This is the “rechte Christelijcke Kercke nies of the Roman Church which are some criticism on a few points. The ofte Ghemeynte” (translated by “the opposed to Christ, Matt. 15: [3]; I Cor. word “g[h]emeynte” appears frequently true Christian church or congregation”; 10:14” (p. 71). and it is mainly the translation of this p. 351) in which the reader must also In Dirk’s eyes, the “wereld” is the term which gives rise to a few question sense, here and elsewhere, the descrip­ Christianity which continues to adhere marks. In my opinion, it is incorrect to tion of the church in the Apostolicum to the false, non-biblical religion of the assume that in using the word as “communio sanctorum” (p. 13). Dirk Roman Catholic Church. Dirk Philips “gemeynte” Dirk Philips is only allud­ Philips, however, as yet unhampered by and his followers do not intend to con­ ing to a local gathering of believers and Troeltsch’s interpretation, blithely uses tinue in the false religion together with that “gemeynte” should therefore be “Kercke” here as a synonym for this Roman Catholic “wereld.” The translated to “congregation”, virtually “Ghemeynte.” translation suggests, however, that they without distinction. I am afraid that this In contrast, he reserves the concept are not inclined to respect “all human translation was inspired by assumptions “secte” for all (reformed) churches and institutions o f the world ” (including the which cannot be derived from either the movements which deviate from the ap­ Roman Catholic religion). Yet Dirk text or the theology of Dirk Philips. ostolic norm (see p. 117; 366). Dirk has never envisioned a revolutionary stance They are more probably based on ideas the pomp and circumstance of the Ro­ of this nature. He, like Menno inciden­ from a later phase in the development man Catholic church buildings in mind tally, never denied the legitimacy of the of the Anabaptist movement, in which with his “antichristischer Kercken” government for example, providing the a more congregationalist form of (churches opposed to Christ) on p. 317, worldly leaders did not show them­ church did indeed gradually start to take and he means the Miinsterites in par­ selves to be biased supporters of the tra­ shape. However, most of the blame must ticular by “oproerige Seckten” (rebel­ ditional religion and did not become be ascribed to the famous typology of lious sects). As a consequence, I believe involved in the persecution of heretics. church and sect in Troeltsch’s Die it would be better to translate The consistently sober annotation is Soziallehren der christlichen Kirchen “gemeynte” to “church” as a rule, ex­ mostly very enlightening, but suddenly und Gruppen (1912), which is referred cept where a local congregation is be­ overshoots the mark sometimes in un­ to on p. 237, n. 2. Dirk Philips’s ing referred to explicitly. In contrast to necessary thoroughness. Some ex­ ecclesiology was, in my opinion, more German or Dutch speakers with their amples. On p. 237, n. 3 extensive con­ episcopalian than congregationalist distinction between Kirche/kerk and sideration is given to the concept of “het however, and he used biblical-theologi­ Gemeinde/gemeente, English speakers evangelie aller creaturen” (the gospel cal categories not sociological ones. may really consider themselves fortu­ of all creatures) which plays a role in It is true that Dirk Philips does use nate to be able to use the undifferenti­ German Anabaptism but not in the “ghemeynte” sometimes to refer to the ated word “church” (like the New Tes­ Dutch movement. On p. 254, n. 2, a local Anabaptist congregation(s), for tament concept of ekklesia) for the lo­ connection is again made between ideas example “an de Gemeynten in cal church, the regional church and the of Hans Hut and Dirk Philips, now re­ Vr.[iesland]” correctly translates as “to universal church. lating to the sign of Tau as the apoca­ the congregations in Fr.[iesiand].” (See Let us look at another example of how lyptic seal of the chosen. Dirk does in­ p. 526; likewise pp. 383; 410). But in a particular translation (an erroneous deed quote the verses from the Bible the first place, “gemeynte” is used to one in this case) suggests a radical du­ relating to this in several places, but it mean the church of Christ, “een alism between church and world, which is remarkable that he avoids the explicit heerlijeke Gemeynte, die niet en heeft has no foundation in the text itself. In use of the word Tau (unlike Menno!), eenighe vlecke oft rimpel,” correctly the treatise “Bekentenisse van Godt” probably because of fear of chiliastic- translated by “a glorious church with­ (Confessing God) which is part of his melchiorite and davidjoristic taints. It out spot or wrinkle” (p. 155). Neither Enchiridion, Dirk Philips writes about is not the convergence but rather the is it permissible for “de geestelijke Ark” the friendship with the world which divergence of ideas on this point which

MARCH 1994 29 is interesting here, and points the way clear, comprehensive overview of Weiss, Bultmann, Wilder, Dodd) un­ to a correct explanation of Dirk Yoder’s thought (the only book-length helpful, for they focus too exclusively Philips’s writings. treatment to date). The second, while on Jesus as moral teacher. Instead, he And so you see how easily this edi­ somewhat more popular, interacts with appeals to theologians (Moltmann, tion invites lively discussion of the bi­ numerous scholars. Both balance a lu­ myself, Pannenberg, Kasper, Sobrino) ography and correct interpretation of cid main text with detailed scholarly to support the priority of the resurrec­ the theology of one of the most promi­ footnotes. tion perspective. nent Anabaptist leaders. How 1 would LeMasters’ dissertation highlights the LeMasters, second, critiques Yoder’s have loved to start the discussion here, importance of eschatology for Yoder. use of “Constantinianism.” For Yoder, perhaps about the supposed superiority Because Jesus now reigns as cosmic this term denotes situations where the of Dirk to Menno where knowledge of Lord, the way of life he introduced is social order is regarded as bearer of the Vulgate Latin and the original lan­ already the only genuine form of hu­ God’s activity, the Church’s distinctive­ guages of the Bible is concerned; or man existence, which will finally hold ness is lost, and its ethics redefined by about the debt they both owed to sway. Since this Lordship is still largely the former. LeMasters protests that Sebastian Franck’s Chronica, includ­ hidden, however, that present yet com­ loose application of this term can ob­ ing their knowledge of Luther derived ing reality must become manifest scure important differences between from this; or the use of the Vulgate and chiefly through the Church. LeMasters’ other social perspectives and the 4th- Dutch Bible translations; about the cur­ own project extends this emphasis, century phenomenon. While acknowl­ rent psychologizing description of stressing that Jesus’ resurrection pro­ edging that Yoder, by his own defini­ Dirk’s life and motives; or his undis­ vides the vision and arouses the hope, tion, can call Reinhold Niebuhr closed involvement with the revolution­ especially through the Spirit, of that “Constantinian,” LeMasters notes that ary beginnings of the Anabaptist move­ future humanity already taking shape Niebuhr also critiqued absolutist pre­ ment in the Low Countries; about the in the Church. In other words, while tensions severely. Nonetheless, in his history of the printing of his works; or both writers base their ethics on Jesus’ own construction LeMasters not only the assessment of the content of his teachings and cross, these latter func­ restates Yoder’s definition of “spiritualism,” etc. tion not simply as given norms or past Constantinianism and Yoder’s critique The reading of this “classic” will events, but as dynamic forms through of Niebuhr from the dissertation; he hopefully encourage many students and which the resurrected Lord is reshap­ also calls James Gustafson and Ernst enthusiasts to further consideration of ing the cosmos. Troeltsch (who both celebrate the eman­ the Anabaptist tradition. All praise to LeMasters’ dissertation, however, cipation of society from ecclesiastical the editors who have made it possible identifies six flaws in Yoder’s project. influence) “Constantinian.” for us to have no worries now when we We can usefully compare his descrip­ Third, LeMasters finds fuzzy Yoder’s say “Des kanst du hava.” tion of each with his own approaches understanding of “Church,” the all- in his second volume. important realm where eschatological Sjouke Voolstra LeMasters faults Yoder, first, for em­ reality is lived out and ethical decisions Landsmeer, The Netherlands ploying a “biblical realism” which ap­ made. Yoder’s descriptions of Church peals to “what the text says” without sound too ideal to be real, and where adequately appreciating the complexi­ historical instances are mentioned (e.g., Philip LeMasters, The Import of ties involved in reading it through a Anabaptism), criteria for meriting this Eschatology in John Howard Yoder's specific tradition—especially one label are unclear. In his own effort, Critique of Constantinianism. San which emphasizes communal interpre­ LeMasters does seek to clarify the Francisco: Mellen Research University tation. He spots tensions among efforts Church’s nature through a reading of Press, 1992. Pp. 245. ($69.95). at straightforward readings, communal 1 Corinthians. He also stresses that, Philip LeMasters. Discipleship for all readings, and Yoder’s use of critical though the Church must strive to em­ Believers: Christian Ethics and the biblical scholars, arguing that Yoder body the highest ideals, it will always Kingdom o f God. Scottdale, PA: Her­ must, in the latter practice, “employ do so imperfectly. ald Press, 1992. Pp. 172. ($12.95 pa­ clear and rigorous criteria for the de­ LeMasters, fourth, finds inconsis­ perback). termination of precisely which exegeti- tency between Yoder’s claims that 1) cal findings are appropriate re­ God’s overall direction of history is hid­ Philip LeMasters’ first two books pro­ sources...” (#1, 54-55). den, so the Church should renounce vide an interesting contrast. The first, In LeMasters’ own construction, efforts to guide it; and 2) the Church his doctoral dissertation, critiques the however, I find him simply referring to often has unique insight into what God methodology of John Howard Yoder’s what the text says. Though he selects is doing, and should become involved. ethical project. The second is passages carefully from diverse genre, Closely related is LeMasters’ critique, LeMasters’ effort to construct a simi­ he develops no criteria for these fifth, of Yoder’s “middle axioms” for lar ethics without those flaws. The first, choices. Interestingly, LeMasters finds guiding this involvement. Middle axi­ though more academic, provides a most biblical scholars (Schweizer, oms are ways of using society’s lan-

30 MENNONITE LIFE guage to recommend some approxima­ spond with the most “objective” of non-theological knowledge in his own tion to the Church’s Jesus-centered vi­ these. LeMasters’ sixth criticism finds ethical work. sion. For instance, the Church can urge this assumption naive in light of the This is not to say that LeMasters’ sec­ proponents of a “just war” to reduce vio­ social interests shaping any analysis. ond volume is a bad book. By my crite­ lence as their own theory demands. Yoder, he complains, does not really ria, it is quite a good book. I find its While any results will fall far short of show how the Church can evaluate and resurrection emphasis laudable, its nar­ the peace Christ calls for, they can cur­ incorporate secular knowledge. rative approach to Church decision­ tail suffering in a way consistent with LeMasters’ own volume sketches some making suggestive, its criticisms of his present reign. LeMasters objects, interesting ways that Christians can be Troeltsch and Gustafson plausible. however, that these axioms undercut involved in health professions. Yet he Only in light of LeMasters’ own crite­ Yoder’s own unique basis for ethics to simply asserts that Christians can also ria does his project appear more ques­ allow the Church to guide history, and speak out on their larger economic and tionable. be concerned about “effectiveness,” in social dimensions without asking how a way he says it should not. they can asses the pertinent non-theo- Thomas Finger It seems to me, however, that what logical data. Harrisonburg, Virginia Yoder regards as hidden, and what the In developing his own ethics, Philip Church should therefore refrain from LeMasters has apparently addressed managing, is history’s overall direction. only three of the six weaknesses he finds This seems compatible with insisting in Yoder. He seeks to describe what the that, if Jesus is indeed presently reign­ Church is; how it might make ethical ing, particular movements, institutions, decisions otherwise than through and persons will be affected by the re­ “middle axioms”; and, by stressing the ality manifested in his life and cross; proleptic import of Jesus’ resurrection, and that the Church can discern, here how it can have some knowledge of the and there, impulses which correspond future. This need not mean that his re­ to that pattern. It will want to further maining three criticisms are unimpor­ these, provided that this “effectiveness” tant. Indeed, for the ethical analysis of does not compromise that pattern. Yet certain situations each one could be, LeMasters rightly warns that “middle and perhaps already is, significant. axioms” can indeed compromise that Maybe LeMasters’ future work will deal pattern. He complains that Yoder ex­ with some of them. For now, however, plains neither how such axioms should it is noteworthy that LeMasters, whose be devised nor how this danger could dissertation concludes that Yoder’s be avoided. “project appears to totter on the brink LeMasters acknowledges that Yoder of epistemological incoherence” (p. would leave formulation of such axi­ 197), has not addressed three major oms to the Church’s discernment in weaknesses that it identifies in his own particular contexts, insisting that they constructive effort. cannot be derived abstractly. For both Perhaps this says something about the writers, ethics is a practical discipline. difference between ethical analysis, as It seeks to provide not universal guide­ LeMasters and Yoder say it should be lines for every conceivable setting, but conducted in a Church context, and the aid for communal assessment of spe­ academic context of doctoral disserta­ cific situations. LeMasters’ own con­ tions. The former cannot afford to struction contains a chapter describing speculate on every possible issue, but how this might be done, employing nar­ must focus on those emerging in a spe­ rative categories, not middle axioms, cific situation. It aims at guiding the thereby heeding his fifth criticism of Church’s concrete life and mission, not Yoder. Moreover, by maintaining that on saying everything that might justi­ Jesus’ resurrection gives some indica­ fiably be said. But the latter often aims tion of where history is heading, at theoretical comprehensiveness, at LeMasters attempts to avoid the fourth identifying everything connected with weakness he finds in Yoder. a project in an ideal sense. It is signifi­ Finally, Yoder affirms that non-theo- cant that LeMasters has not yet found logical knowledge and assessments it necessary to tackle the use of Scrip­ must be utilized in this task, and that ture, the drawbacks of the Christian analyses will usually corre­ “Constantinian” label, or the use of

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