Our Heritage Pacific Northwest Mennonite Historcal Society Newsletter

Fall 2013 Volume 26, Issue 2 PNMHS Spring Meeting Jacob A. Wiebe and the Founding of the Krimmer Mennonite Brethren by Jerry Barkman During my early years at Gnadenau M.B. Church in Hill- sboro, I heard much about Elder Jacob A. Wiebe from my parents and their families. They spoke about his in- terest in medicine and his ability to set bones. Less was said about his spiritual pilgrimage but it was always agreed that he was a man of God, the one who led Jacob Wiebe’s Bible, published in 1902, and used by Wiebe late in his life. (Photo courtesy the Gnadenau Church from the Jerry Barkman.) to Kansas. by Peggy Goertzen (Identify) ward immersion. Before that, I remember visits to the about writing an article on Elder however, what forces were at Gnadenau Cemetery, two miles Wiebe, I wondered what I might work that led Wiebe to the south of Hillsboro, Kansas, contribute to this body of mate- conversion experience and then where I would see the graves of rial. to seek re-baptism? Why did the Elder Wiebe and his wife Justina. After some weeks of study small church in the Crimea align Theirs were the only graves with and research, I concluded that itself with the a “fence” around the plot with a some light needed to be shed and why did it then separate? tree growing inside it! on the conversion experience of first came Many articles and books Jacob A. Wiebe. Much has been to South Russia from Prussia in have been written about Elder said about his stress on immer- 1788 when the Wiebe and the founding of the sion baptism and what became was founded. This settlement Krimmer Mennonite Breth- peculiar about the Krimmer was overwhelmed initially by a ren Church. When contacted Mennonite Brethren, the for- number of serious problems. A

Fall 2013 Page 1 the agreement with the Russian government, the Mennonites Duplicate Periodicals Available For Free of South Russia were given the right to self-government and With 1969, 1970-1993 (issues missing) complete religious freedom. Guidelines for Today 1969-1989 It might appear that this was Marketplace 1990-1997 an ideal situation for them, Sharing 1974-1994 (issues missing) but problems between church Herald of Truth 1957-1962 (issues missing) leadership and the colony ad- Our Faith 2001-2009 (issues missing) ministrations soon developed. Who was to have the final Contact the Ivan and Pearl Kropf Heritage Center at 503-266-6447, say regarding life in the colonies? before October 31, 2013, if interested. How was discipline to be admin- istered? When should disputes be plot of ground near the new city one congregation with its min- taken to the Russian government of Kherson had been promised isters and elders. Unfortunately, responsible for the colonies in to the Mennonites. the settlers from Prussia brought South Russia? One needs only When 200 families moved with them the Flemish/Frisian to read of the early history of to South Russia, they were told differences and divisions. The to realize that these that the land promised to them largest number of immigrants questions were pressing ones not was not available due to unset- to South Russia came from the easily solved. tled conditions between the Rus- Flemish congregations in Prussia In addition to the Flem- sian army and the Turks. They but when a number of Frisians ish/Frisian divisions in the finally settled along the Dnieper came, it was apparent that a sec- Molotschna, a small group River next to the Chortitza ond congregation was necessary formed around a Flemish minis- Island on land that was far less for them.3 ter named Klaas Reimer. Reimer fertile and deeply cut by gullies Under the Priviligium, was married to the daughter of and streams which made farming 1 much more difficult. The Pacific Northwest Mennonite Historical Society In 1803, approximately President: Jerry Barkman 193 families moved from Prussia Vice President: Goldie Heyerly to an area southeast of Chortitza Secretary: Gloria Nussbanum Treasurer: Don Bacher along the Molotschnaya River. Newsletter editor: Melanie Springer Mock This colony ultimately cov- Archivist: Margaret Shetler ered some 330,000 acres and Conference Historian: Ray Kauffman was much better land than the Librarian: Violet Burley Chortitza. In 1804 another 165 families made their way to the This newsletter is published biannually by the Pacific Northwest Mennon- ite Historical Society. Send general correspondence to Margaret Shetler, Molotschna Colony as it came to 355 Leo Street, Mt. Angel, OR 97362. Newsletter items may be sent to 2 be known. Melanie Springer Mock at [email protected] or 110 SW Spruce, It was anticipated that the Dundee, OR 97115. Back issues of the newsletter are available for $3.00 new colonies would consist of each from PNMHS, 6030 S. Whiskey Hill Road, Hubbard OR 97032-9406.

Fall 2013 Page 2 Peter Epp, the leader of the Dan- Jacob A. Wiebe. zig Congregation, and ordained Jacob A. Wiebe was born as a minister in 1801 in Prussia. on August 6, 1836 in Margenau, He moved to Molotschna and Molotschna, South Russia. His there ordained three new minis- paternal grandparents, Dietrich ters for their new congregation.4 and Aganetha Thimm Wiebe emi- Although he was the grated from Prussia to the village senior minister of the congrega- of Neukirch, Molotschna colony tion, he was not elected to the in 1819. His father, Jacob Wiebe eldership (Aeltester) in 1805. In (Sr.) was the eldest in the fam- spite of this, Reimer was called ily. 5 upon to help resolve disputes Wiebe’s maternal grand- between the Molotschna district parents, Franz and Katerine mayor and one of the ministers. Friesen Wiens, immigrated to Reimer became the focus the Molotschna in 1825. Their of opposition to the more liberal daughter, Anna Wiens, married The Rev. Jacob Wiebe (Photo courtesy stands of the mayor. When the Abraham Groening of Halbstadt Jerry Barkman.) Russian government asked the in 1831. Abraham and Anna Mennonites to contribute to the Groening had two sons before experience consisted of weekly war against Napoleon, Reimer Abraham died in 1834. Anna meetings at which the ministers opposed the decision to comply. remarried Jacob Wiebe (Sr.) read sermons from the past. Out of these conflicts in 1834. After their marriage, The other center of life came the formation of a separate they purchased a “half farm” (87 was the tavern or saloon. One congregation which came to be acres) in the village of Margenau of the main criticisms of the known as the Kleine Gemeinde where Jacob A. Wiebe was born. reformers was that not only (small fellowship). The emphasis Wiebe’s mother played a was little done about the activi- of the group was upon ethical major role in the formation of ties around the saloon but those living according to Anabaptist his spiritual life. Anna Wiebe was same persons were permitted to teachings. Members of this a deeply spiritual woman who take communion in the church 7 group stressed Bible study, and had undergone much difficulty on Sunday. followed the writings of Menno in her life. She was well aware In an article describing his Simons and encouraged the read- of the spiritual conditions which conversion, Wiebe stated that ing of Martyrs Mirror. existed in many of the Menno- his early years were filled with a While the Kleine Ge- nite villages and tried to teach mindset of seeking the pleasures meinde never attracted a large her children that to follow those of life: number of Mennonites, it played ways would be to incur the com- “It cost the Lord a lot a significant role in the spiritual ing wrath of God.6 to rescue me and win me over life of the Molotschna Colony It has been generally completely, although I had been and in the subsequent develop- agreed that the spiritual condi- warned about my sins by the ment of the Krimmer Mennonite tions in the Molotschna colony earnest admonitions of my dear Brethren Church under Elder were far from ideal. The church mother. As much as she knew,

Fall 2013 Page 3 she protected us children from dancing.’”8 heavy work needed, Wiebe re- being lost. As Wiebe stated, his el- turned home to be nursed back “She often prayed at our ementary school experience was to health by his mother. 11 She bedside with her tender hand on spotty at best. He barely learned read to him from the Bible and my brow, ‘Dear Children, may to read, which bothered him to reminded him of the need to live we finally all be with the Lord!’ the end of his days, for he devel- a life that would help him avoid But we still had to contend with oped a hunger for reading the the coming wrath of the Lord. the enemy, who constantly tries scriptures, the works of Menno As soon as his health re- to tempt humankind, for I was Simons and other allowed books. turned, Wiebe turned his father’s unsaved during this time of my A later translator of his farm over to his half-brothers youth and lived in sin. letters said that “the transcrip- and moved to Halbstadt, the “My schooling, during that tion of the Jakob A. Wiebe letters administrative center of the dark time was very poor, so that was very difficult because of his Molotschna colony. How Wiebe I could hardly read or write. At poor spelling and handwriting, decided to make this move is not one end of our village was the probably the worse of any of the known. church, where copied sermons letters in the Peter Toews collec- There, Wiebe came to the were read every Sunday; and tion.” 9 attention of David A. Friesen, I cannot remember ever see- When Wiebe was 17 Oberschulze of the Molotschna. ing a Bible or Testament in that years old, his father died. Be- It seems that he exhibited per- church. ing the eldest son, he inherited sonal bravery during the annual “Edification through the the farmstead and much of the wolf hunt: “On his fast steed, he Word of God was unknown, not farm responsibilities fell on him. overtook a wolf before Friesen really fostered. It was like we This was complicated by and others caught up and killed read in 1 Samuel 3:1, ‘And the the onset of the Crimean War it singlehandedly with a swing of Word of the Lord was rare in during which the Mennonites his club.” Friesen offered Wiebe those days.’ were pressed to haul food mate- the coachman’s job on the spot.12 “In our village at that time rials to the Crimea and to bring Working for David Fri- there was a tavern, which today back wounded soldiers, many of esen opened up another world we might call a saloon; and that’s whom were housed and nursed to Wiebe. Here was the world of where many (of us) gathered by the Mennonites in Molotsch- the rich and the powerful. Ober- in the pursuit of drunkenness na. Wiebe’s mother participated schulze Friesen had little sym- and godlessness. Moreover, it in these nursing activities, add- pathy for the landless Menno- was not unusual for the youth ing more stress to her family’s nites and usually sided with the to gather in homes to entertain life. She is said to have offered wealthy farmers as they fought themselves with ungodly music her farm “to anyone who would reform movements within the and dancing, joking and foolish- relieve her of these duties.” 10 colony. ness. During this time, Wiebe It was Friesen who later “This is how we spent our decided to become a blacksmith tried to stop the recognition of time, and I have to confess to my and apprenticed himself to a the Mennonite Brethren by the sorrow: ‘I spent my whole youth blacksmith in Lichtenau. Within Russian government. It does smoking tobacco, playing and a year, his health broken by the not take much imagination to

Fall 2013 Page 4 see how Wiebe would become Jacob A. Wiebe and Justina Increasing contacts with outsid- ensnared in the mindset and the Friesen were married on April ers such as the Pietist preacher, activities of the people around 11, 1857 in Halbstadt. In 1856, Eduard Wuest (whose work the Oberschulze. prior to their marriage, Wiebe among the Mennonites from the During this time, Wiebe was baptized in the Petershagen Molotschna helped in the forma- was able to work on reading, Mennonite Church. Soon after tion of the emerging Mennonite writing, and arithmetic. He was their marriage, they purchased Brethren) and other evangelical also able to meet the many lead- a half farm and an oil press in preaching brought ferment into ers of the Mennonites during a Ohrloff, Molotschna and moved the spiritual life of the Men- time when there was much strife away from Halbstadt and the nonites. How much contact did in the colonies.13 position with the Oberschulze. Wiebe have with these events? If Years later, reflecting on Their first child was born in Sep- Wiebe was a person of spiritual this time, Wiebe wrote, “I loved tember of 1859.16 sensitivity, he could not keep the world and the world loved Ohrloff was the home from absorbing something of me. Reminded of my youthful village of , the what was happening around him years How Satan plagued me renowned agriculturalist and during his days in Ohrloff. Cer- with his lures Into ways and acts leader. Although Cornies was no tainly these experiences could that were not wholesome As I longer living (he died in 1848), have impacted his thinking when chose that sinful evil Of smok- his legacy lived on in the meth- the pressures of the move to the ing, theatre and dances I marred ods of farming and the educa- Crimea caused him to look at his my youth to shame.”14 tional reforms which Cornies own spiritual condition. However, there were had initiated. The Ohrloff con- In his biography of Wiebe, two other benefits of working gregation, of which Cornies was Leland Harder makes the follow- with the Oberschulze. First, a lifelong member, was the most ing statement: “Here, also, as Ja- Wiebe was able to work with advanced and most tolerant of cob later wrote, ‘we got together horses, a skill for which he was the Molotschna churches. In the with people who strove after a well known and which he never 1860s, under its elder, Johann higher aim in this world.’ This forgot. Secondly, he met Justina Harder, Ohrloff was the first to is a curious comment, dropped Friesen, who was soon to be- recognize and have friendly rela- with no further elaboration.” To come his wife and partner. tions with the emerging Menno- Harder, the implication was that In his biography of his nite Brethren. a group of seekers began to meet brother Jacob A. Wiebe, Peter It is not known if Jacob to explore the deeper “spiritual A. Wiebe stated that it had been and Justina Wiebe attended ser- meaning of life.”17 family tradition that Justina Fri- vices at the Ohrloff Mennonite Delbert Plett, in his re- esen was the daughter of David Church, but they certainly lived sponse to Harder’s biography, Friesen, the Oberschulze. That in an area where new ideas about disputes this conclusion. He tradition is most likely not accu- education, agriculture, and faith believed that Wiebe’s statement rate. Genealogical records seem were being developed. The ef- could easily have been centered to indicate that she was either no fects of the educational reforms on “getting rich,” and making life relation to David Friesen or that begun by Johann Cornies were better for themselves materi- she was his niece.15 being felt in the Molotschna. ally.18 It may have been both.

Fall 2013 page 5 Following the Crimean died in Ohrloff, Molotschna and white as snow; though they be War, Russia had new lands to seven more children died in An- red like crimson, they shall be as settle. In 1861, Jacob and Jus- nenfeld, Crimea, and one son in wool.’”24 tina Wiebe decided to join a America.22 This must have added Many other such passages group of Mennonites who to- heavily to their spiritual turmoil from Scripture came to Wiebe as gether purchased a Tatar village as they struggled with their lives. assurance of his forgiveness and in central Crimea and renamed The effect of these disas- salvation. He recognized that his it Annenfeld. This group most ters drove Wiebe back to the former lifestyle was worldly and likely included Mennonites from Lord. “Wiebe said they experi- did not honor his Lord who gave the Kleine Gemeinde as well as enced it exactly as the prophet his life for him. Leland Harder others like Wiebe who came out Amos relates it in Chapter 8:11, states that Wiebe’s assurance of of the Grosse Gemeinde. [The ‘Behold, the days come, saith salvation was confirmed in a sub- author’s great-grandfather, Peter the Lord God, ‘that I will send a sequent revival meeting led by M. Barkman came from Rueck- famine in the land, not a famine the evangelist Bernhard Harder enau where his father and uncle of bread, nor a thirst for water, somewhere in their area. Fol- were members of the Kleine but of hearing the words of the lowing the benediction, Harder Gemeinde. He and his family Lord.’”23 approached Wiebe with a word moved to Annenfeld in 1869 and “I felt like the prodigal of assurance, “Yes, the Lord has he was re-baptized in 1870.] son. I realized I had sinned and loved you so much that he gave Wiebe says, “Being still felt condemned. This created his only son Jesus to you and to worldly minded we moved in me a deep hunger for God’s all of us.”25 with other like-minded people word and with great determina- Although Justina Wiebe to the Crimean peninsula and tion learned to read the Bible rejoiced that her husband had bought land there with the idea well for myself. found his peace in forgiveness of of becoming rich quickly with “I felt God’s hand upon me sins, she could not yet claim the earthly goods.”19 However, things as His word very directly spoke same for herself. Later on, she, did not turn out as Wiebe ex- to me. The load of sin became after much praying and search- pected. They suffered droughts, so heavy, I felt by God’s word ing in God’s word, could accept an invasion of poisonous spiders, condemned. In full repentance I God’s forgiveness. As Wiebe says, and plagues of grasshoppers and asked the Lord to forgive my sins she was able to write about her beetles.20 and accept me as his child.” experience in a tract.26 The pressures grew so “Then it seemed to me, a still She also wrote a letter to great through all of this that a small voice told me, ‘why don’t her family in Halbstadt dated neighbor of the Wiebes became you read God’s promises about April 11, 1866, “Examine your discouraged and committed sui- how willing He is to forgive sins own relationship to Christ,” she cide!21 if we come to Him with our wrote, “I have examined my life On a personal level, Ja- confession.’ My first comfort and am trying to change things cob and Justina Wiebe suffered I found in Isaiah 1:18, ‘Come that are not right…..I am sorry multiple personal tragedies in now, and let us reason together, that I exhibited such pride in the the deaths of a number of their saith the Lord; though your sins past, especially in my dress… I children. Their first daughter had be as scarlet, they shall be as don’t want you to change just

Fall 2013 page 6 because of my letter, for each small group in Annenfeld, and about baptism seriously. As Plett must be accountable for him- was willing to organize them as a says, “this was to have disastrous self.”27 congregation. As Wiebe later in- consequences for the Crimean Having found forgiveness dicated, “I discussed many things congregation.”32 of sins and a new life, Wiebe did with the Aeltester concerning However, the question not hesitate to share this with his the sound teaching of the Gos- of leadership for the two small friends in the Crimea. One of pel. We agreed in most points congregations was not settled in the first persons he told about concerning the atonement, 1864. Because of the develop- his experience of salvation was conversion, nonresistance, oath ing controversies in the Kleine his friend Aaron Schellenberg swearing, nonconformity to the Gemeinde in the Borosenko and who also had experienced salva- world and to the large worldly Molotschna colonies in 1866, tion.28 This revival led to mid- church.”30 this task was postponed. Wiebe week meetings held for Bible The only point on which and Peter Baerg took up the study and prayer. Several ques- they could not come to agree- leadership responsibilities over tions arose during this time: ment concerned “baptism upon the two congregations despite What about communion? What our salvation producing faith.” the fact that they were not or- about the “baptism of faith”? At that point, Wiebe did not feel dained by the Kleine Gemeinde. During the earlier years, pressed to decide on the issue In fact, Wiebe was rec- the people of Annenfeld had con- of baptism and so in 1864, the ognized for his abilities as min- tact with the Kleine Gemeinde. group at Annenfeld became a ister and was asked to come to As they sought answers to their congregation of the Kleine Ge- the colonies of Borosenko and questions, they remembered the meinde.31 Molotschna to help resolve the Kleine Gemeinde as a people of In describing this discus- issues. He apparently was suc- faith “who had earlier separated sion of Aeltester Friesen with cessful. Wiebe was formally themselves from the coming Wiebe, Delbert Plett concedes elected to the ministry on De- decline of the Grosse Gemeinde that the Aeltester made an error cember 3, 1867 with Aeltester in order to strive for holiness, at in not taking Wiebe’s concern Heinrich Enns and fellow Kleine least outwardly.”29 Delbert Plett states that a small Kleine Gemeinde group had developed in the village of Schwesterthal, Crimea, 18 km from Annenfeld. In 1864, Pe- ter Baerg had joined the Kleine Gemeinde and this formed the nucleus of the congregation. Wiebe would have known about these nearby developments and made contact with them. A funeral picture taken in 1916. Jacob Wiebe is seated, and standing in back are During this time, Aelt- Peter J. Wiebe and his wife, Sarah Dohner. Seated behind the coffin are Jacob J. ester Johann Friesen visited this Wiebe and John F.D. Wiebe. (Photo courtesy Jerry Barkman.)

Fall 2013 page 7 which I also am, is sure of this; The Ivan and Pearl Kropf Heritage and our little group here in the Crimea is clear about this, for Center Needs Volunteers God’s Spirit has given us the sign that we are children of God (Ro- If you are available to mans 8:14-16). help one or more days a month at our library “Oh, how great an af- and archives, located in fliction this has made for me! Hubbard, Ore., Menno taught so seriously about please contact Jerry the new birth, and that a Ge- Barkman at [email protected]. meinde shall consist of sincere children of God who know their Gemeinde ministers present. through the congregations of filial relationship to God (Ro- However, being elected minis- the Molotschna and Borosenko mans 5:1-5). How shall it be ter in the Kleine Gemeinde was on the urgent wish of the con- then when for pride and haughti- not the end of Wiebe’s involve- gregations to serve them with ness one part of the Gemeinde ment. In the beginning of 1869, baptism and communion. You is intolerantly opposed to the po- Wiebe was elected Aeltester of will remember that I told you sition we have obtained through the Kleine Gemeinde churches that I felt like Paul in I Corinthi- much prayer and tears on our in the Crimea with an installa- ans 2:1-5. I did it with fear and knees?”35 tion service to follow on Easter trembling because I was still not Here would be the real is- of that year. content with my baptism, which sue standing between Wiebe and Although it might ap- I received before I was really the Kleine Gemeinde. Although pear that the question of being converted. many have said that baptism was re-baptized upon confession of “So after much struggle the issue, the question of salva- faith was forgotten, it was not. and prayer, I have come to the tion and assurance stand behind In a letter dated October 4, conviction that I cannot continue it. Throughout his writings, 1864 to Aeltester Peter P. Toews to serve in this way anymore Wiebe referred again and again and others, Wiebe brought up unless the [Kleine] Gemeinde to the joy that was his when he the subject of baptism and here can resolve to accept the biblical turned in repentance to his Lord. admitted that he was baptized baptism unto the death of Christ He knew that his previous life “without faith. But now, our according to Romans 6:3.”34 was leading him to damnation compassionate and sympathetic Later in this same decla- and to know that Jesus died for God . . . has revealed the simple ration, Wiebe turned his atten- his sins was to flood his life with truth unto me, poor sinner.”33 tion to the issue of assurance of peace and joy. In a declaration to the salvation: “It is well known by The controversy within Kleine Gemeinde of Borosenko everyone that the question has the Kleine Gemeinde regarding and Molotschna, written on Au- arisen in our [Kleine] Gemeinde the assurance of salvation was gust 1, 1869, Wiebe wrote the whether or not one can be aware known to others in the Men- following: “After I was called as of one’s forgiveness of sin. One nonite colonies. The contrast Aeltester I was on a mission tour part of the Gemeinde, among between the older community-

Fall 2013 page 8 based religiosity, and the new Krimmer Mennonites separated was based on the fact that his individualized faith was best from the Kleine Gemeinde, experience of salvation occurred summed up by an early Brethren affirming that joyfulness has a not before his first baptism but minister, Jacob Bekker; “among rightful place in the Christian’s after it. the Kleine Gemeinde” he noted, life. The Kleine Gemeinde op- Therefore, since it was “conversion was not mentioned posed all joyfulness as a worldly not based upon faith, it was among them. temptation. In America many invalid. For Wiebe, the issue of As late as 1855 the truth of the Kleine Gemeinde united re-baptism spoke to the issue that whosoever wants to die with the Church of God in of assurance of salvation. He saved must first be certain Christ Mennonites (the Holde- experienced grace and he knew that he possesses salvation was man group).”38 that grace brought salvation and strange to them. Many said, “You Wiebe was exposed to sonship. God had called him and will only find out whether you more than the Kleine Gemeinde he responded with joy and peace are saved only up yonder.”36 when he found forgiveness of for he knew in whom his life was Historian James Urry sins. Given the ferment in the centered. That conflicted with commented on the nature of spiritual realm in South Rus- the Kleine Gemeinde view of Mennonite faith, relative to the sia, he was also exposed to the salvation and the resolution was Kleine Gemeinde: “At the heart changing ways of talking about to seek re-baptism and with- of Mennonite faith, probably personal experience which drawal from the Kleine Ge- since its earliest days, has existed came to the Mennonite colonies meinde. a deep sense of personal faith, through Pietism and Christian Despite pleas from Wiebe but a faith which was poorly Evangelicalism. When he came to the Kleine Gemeinde to work expressed because it lacked not to understand his faith better and at reconciliation on the matter only the means for open expres- as he shared that faith with oth- of baptism, it didn’t come about. sion, but also because any pub- ers, he ran up against the Kleine On September 21, 1869, there lic exhibition of such faith was Gemeinde’s view as expressed was a service of re-baptism in condemned as a sign of pride. by both Jacob Bekker and James Annenfeld. It was decided that Instead, in the public domain, Urry. Ultimately, his joy in Cornelius Enns [the author’s Mennonites expressed the sub- finding salvation and need to be great-great-grandfather] would ordination of self to the external re-baptized upon confession of baptize Wiebe and he in turn ethic of congregation and com- his faith outweighed the benefits would then baptize the others. munity (Gemeinde). Individual of remaining with the Kleine When the service was com- salvation was something which Gemeinde. pleted, 17 persons had been one could only live in hope of, The resolution of that re-baptized and formed the new by existing in a sustaining com- conflict found its outlet in the Krimmer Mennonite Brethren munity of believers who guided issue of baptism. As noted previ- Church. It is not clear if the the committed Christian along ously, this issue was with Wiebe Krimmer Mennonite Brethren the narrow path of life.”37 before his involvement with the withdrew from the Kleine Ge- Robert Friedmann in his Kleine Gemeinde and for a time, meinde or vice versa. There are introduction to Heinrich Balzer’s was shelved. However, as he ex- signs that Wiebe did not want to essay observed: “Later on the pressed it, his need for baptism leave the Gemeinde but that he

Fall 2013 page 9 was the one who felt rejected!39 Wiebe’s ministry in Kan- Krimmer Mennonite Church It is interesting to note sas came to include more than until ill health forced him to re- that Aeltester Peter Toews, who spiritual leadership but a physi- tire in 1900. He was succeeded was leader of the Kleine Ge- cal healing ministry, taking very by his younger brother, Heinrich meinde in both South Russia literally the admonition to not Wiebe. Jacob and Justina Wiebe and in and who played only preach the Word but heal celebrated their 50th wedding a significant role in the forma- the sick. Leland Harder conclud- anniversary on April 11, 1907. It tion of the Krimmer Mennonite ed his biography of Wiebe with is said that approximately 2,000 Brethren (although in a sense, a descriptions in this regard: people attended the celebra- negative one), began to question Despite being conservative and tion.43 Justina Wiebe passed away the tenets of his own faith. His “other worldly,” Wiebe had a in 1916 and was followed by spiritual search led to a relation- mystical personality that inevita- Jacob A. Wiebe in 1921. ship with John Holdeman, and bly attracted strangers as well as Wiebe’s response to the eventually Toew’s re-baptism by his own people. issues involving baptism and John Holdeman in 1882.40 This is well illustrated by the church came directly from A significant number of his gift for healing, a legacy he his experiences as a young man Kleine Gemeinde immigrants undoubtedly inherited from his when he realized his sin and joined the Church of God in mother. He was a “bonesetter” asked for forgiveness; this re- Christ Mennonite (Holdeman) of no mean reputation - patients sponse became the defining issue along with Elder Toews. coming from near and far. For in his life. His leadership of the Influenced by the writings of the his expert services he charged Krimmer Mennonite Brethren Anabaptists and Menno Simons, nothing and accepted, when Church was a working out of Wiebe began to espouse the pressed, only the cost of liniment that joy of conversion and bap- principle of non-resistance and and splints. He based his refusal tism. He never forgot that joy when rumors began to circulate to accept pay on the words of and peace that came to him in that the Russian government was Jesus, “Go preach, heal the sick, the Crimea.~ about to require all young Men- cleanse the lepers, raise the nonite men to enter government dead, cast out devils: Freely you Jerry Barkman of Canby, Ore., is a service, Wiebe was one of the have received, freely give.” graduate of the Mennonite Brethren first leaders to see the ramifica- Strangers would arrive in Biblical Seminary, Fresno, Calif., May tions of the change in policy. Hillsboro on the train and ask 1977. He is a retired nursing home He became an active directions to the house of Jacob administrator, and currently presi- advocate for immigration to the Wiebe, the healer. Occasionally, dent of the Pacific Northwest Men- United States or Canada. The the stranger’s quest was not for nonite Historical Society. result was that the Krimmer personal healing but a search for Mennonite Brethren in Annen- truth. The story of one such per- This article is reprinted by per- feld, Crimea put their farms up son’s search was told in a book- mission of the Center for Men- for sale and in spring of 1874, let form with the title, Brother nonite Brethren Studies at Tabor they moved the entire church to Jakob.42 College, Hillsboro, Kansas. It rural Hillsboro, Kansas where it Wiebe continued to serve was published in the CMBS was known as Gnadenau.41 as the leader of the Gnadenau Newletter, No. 35, Spring 2013.

Fall 2013 page 10 Endnotes 19 Harder, 747. 39 Harder, 763. 1 James Urry, None But Saints: The 20 Ibid. 40 Wiebe, David V., They Seek A Coun- Transformation of Mennonite Life in 21 Wiebe, 3. try (Hillsboro, KS: Mennonite Brethren Russia 1789-1889 (Hyperion Press Ltd., 22 Joel A. Wiebe, et al, The Groening- Publishing House, 1959), and Grace 1989) Chapter 2. An excellent descrip- Wiebe Family, 52. Meadow: The Story of Gnadenau (Hills- tion of the settling of South Russia by the 23 Peter A. Wiebe, 3. boro, KS: Mennonite Brethren Publishing Mennonites. 24 Ibid, 4. House, 1967). Both books are excellent 2 Urry, 75. 25 Harder, 748. portrayals of the settling of Gnadenau. 3 Urry, 68. 26 Peter A. Wiebe, 5. David V. Wiebe was a nephew of Elder 4 Urry, 76. 27 Harder, 748. Jacob A. Wiebe. 5 Delbert Plett, editor, Leaders of the 28 Ibid 41 Delbert J. Plett, Pioneers & Pilgrims Kleine Gemeinde in Russia, 1812 to 29 Ibid (Steinbach, Manitoba, Canada: D.F.P. 1874 (Steinbach, Manitoba, Canada: 30 Ibid, 749. Publications, 1990). This volume contains Crossway Publications, 1993). Includes 31 Ibid a biography of Jacob A. Wiebe written by material by Leland Harder. Also Joel A. 32 Delbert Plett, Storm and Triumph Leland Harder in response to the Delbert Wiebe, Vernon R. Wiebe, and Raymond (Steinbach, Manitoba, Canada: D.F. Plett Plett books. F. Wiebe, The Groening-Wiebe Family Publications, 1986), 190. 42 Harder, 772. 1768-1974 (Hillsboro, KS: Mennonite 33 Delbert Plett, Leaders, 782. 43 Ibid, p. 775. Brethren Publishing House, Second edi- 34 Ibid, 800. In addition to the comprehensive research tion, 1974). 35 Ibid, 800-801. of Delbert Plett, Leland Harder and 6 Peter A. Wiebe, Kurze Biographie des 36 Bekker, 235. James Urry, and the sources cited above, Bruders Jacob A. Wiebe, trans. W.W. 37 James Urry, “Servants From Far: Men- the author also drew from J.A. Toews’ Harms, 1. nonites and the Pan-Evangelical Impulse A History of the Mennonite Brethren 7 Bekker, Jacob, Origin of the Mennonite in Early Nineteenth-Century Russia,” in Church (Fresno, CA: Board of Christian Brethren Church, trans. D.E. Pauls and Mennonite Quarterly Review (Vol.61, Literature, 1975), P.M. Friesen’s The A.E. Janzen (Hillsboro, Kansas: The Men- April 1987), 234. Mennonite Brotherhood in Russia 1789- nonite Brethren Historical Society of the 38 Robert Friedmann, “ The Principles of 1910 (Fresno, CA: Board of Christian Midwest, 1973), chapter 4. Also Peter A. Mennonitism Reconsidered, in a Treatise Literature, 1978); H. Goerz’s Mennonite Wiebe’s Kurze Biographie…, l. Both are of 1833 [by Heinrich Balzer]” in Men- Settlements in Crimea (Winnipeg, Man.: excellent summaries of spiritual condi- nonite Quarterly Review (Vol.22, April CMBC, 1992); and B.E. Ebel’s Brother tions during this period. 1948), 80. Jakob (Hillsboro, KS: Mennonite Brethren 8 Leland Harder, “Jacob A. Wiebe 1836- Publishing House, 1968). 1921,” in Delbert Plett, Leaders, 774- 745. 9 Ibid., 743. 10 Ibid., 743. PNMHS Fall Meeting 11 Ibid., 743. 12 Ibid., 745. September 15, 2013 13 C.F. Plett, The Story of the Krimmer Mennonite Brethren Church (Hillsboro, Kansas: Kindred Press, 1985), 17. History in the Kitchen 14 Wiebe, 2-3. 15 Grandma 6, A Da- What Mennonite Cooking Tells tabase, Notes on Justina Friesen, #27780. Alan Peters, in Grandma 6, suggests that the mother listed for Justina is not correct Us about Our Past and if the alternative name listed would be used, then she would be his niece. Albany Mennonite Church 16 Wiebe, 3. 3:00 p.m. 17 Leland Harder, “Jacob A. Wiebe 1836- 1921,” in Delbert Plett, Leaders, 746. A Faspa will follow the presentation 18 Delbert Plett, Leaders, 808

Fall 2013 page 11 From the Editor What Mennonite Cooking Can Tell Us About our Past For Mother’s Day this year, my connection between food and generation in the same ways the eldest son gave me the Mennonite culture, obviously, and so also a More-With-Less was a symbol of Community Cookbook. This was his close connection between food late-20th century Mennonites. idea, unaided by my husband or and history. Similarly, the cookbooks parents. He did research about In Mennonite Women in created by congregations reveal the cookbook, requesting my Canada: A History, Marlene Epp what was significant for a partic- husband’s help only when he writes about Mennonite cook- ular people in a particular time, needed a credit card. books, arguing that “Cook- the importance of community In some ways, getting the books, initiated and produced together written into recipes Mennonite Community Cookbook by women, shaped both Menno- for fellowship meals and Sunday from my son was unusual. I’m nite cultural understanding and evening get-togethers. not a savvy cook, and am more generated external perceptions And, in a broader sense, comfortable making Papa Mur- and knowledge about Menno- Mennonite food connects us phy’s pizza than whipping up a nite historical development and to the regions and the ethnic- masterpiece. sociological identity.” ity that gave it birth: from the Still I was touched that my You can see this shift rollkuchen prized by Russian son, Benjamin, recognized that clearly in a cookbook like the Mennonites to the many interna- my Mennonite heritage is impor- quintessentially Mennonite More- tional dishes appearing in More- tant to me, but also that my heri- With-Less, first published by Her- With-Less. tage is tied, in some ways, to the ald Press in 1976. In many ways, Historians often write foods I eat. After all, we don’t Doris Longacre’s text marked a about the larger movements live in a Mennonite community, transformation occurring in the that help to define a nation or a nor do I make Mennonite food Mennonite church at large, the people group: wars, elections, often. book’s pages reflecting the de- the activities of powerful lead- Still, somehow, Benjamin nominational shifts rocking the ers. But, just as often, the seem- knew that there was a connec- church. ing minutia of life can give us tion for me between my Men- The More-with-Less also clues to history and to what was nonite ethnicity and some of the holds in tension the paradox fac- important to a certain people, in foods I enjoy, just as I’m sure ing Mennonites in the late 20th a certain time. there is for many other people as century. The cookbook reaches So it is with Mennonite well. into the past, and into the deep food, cooking, cookbooks. I hope Historians are spending roots of traditional Menno- you’ll join us at this fall’s meet- more time looking at how Men- nite faith and praxis, while also ing, held September 15 at 3 p.m. nonite domesticity--its foods, looking to the future, and to the at Albany Mennonite, to consider cookbooks, and in-home practic- assimilated identity many Men- the ways the kitchen--and what es--reflect changes in the North nonites were assuming. we eat--might be part of our American Mennonite church The Mennonite Com- denominational story. ~ at large. There is an intricate munity Cookbook reflected its Melanie Springer Mock is Professor of Eng- lish at George Fox University, Newberg, Ore. Fall 2013 page 12