Przechowko Village Maps, Royal Prussian State Survey, 1:25 000

For years, the best map I've been able to find of the Przechowko area (and, for that matter, for all of Polish Prussia) was the Royal Prussian State Survey (1:25 000) which can be found here (http://igrek.amzp.pl/mapindex.php?cat=TK25&listtype=standard&listsort=sortoption1) (see Schwetz 2576 and Kulm 2676 sectors).  This is an amazing map, Schwetz mapped in 1905 and Kulm mapped in 1906.  This is a composite of the maps with Przechowko Village marked by me as I've determined the boundaries to be.

Here is an earlier version of the Royal Prussian State Survey found at the Berlin State Library, here: https://kartenhighlights.staatsbibliothek-berlin.de/indexblatt/.  Both Schwetz (1172) and Kulm (1263) in this series were mapped in 1873.  Again, this is a composite of the maps with Przechowko Village marked by me as I've determined the boundaries to be.

Marek Hausmann: Of God, Earth, and Water

Morning in the Vistula Fens, by Marek Hausmann

My friend Marek Hausmann lives in Tczew, Poland (German = Dirschau).  Tczew is located about 20 miles south of Gdansk, on the west bank of the Vistula River, in the area known in Polish as Żuławy.  My Mennonite ancestors would have referred to this area as the Werder, and more specifically, the Gross Werder.  In his own words, Marek's ancestors "have lived in the Żuławy region for about 300 years, and I still live nearby in Tczew (Dirschau). While I am not entirely sure of direct Mennonite roots in my own tree, our family history is deeply entwined with this heritage—after 1945, my grandmother lived in a former Mennonite homestead in Żelichowo near Tiegenhof (historically known as Petershagen), which was abandoned by its owners as the frontline approached."

This map from about 1915 shows a good portion of the Gross Werder (Żuławy) with Danzig (Gdansk) at upper left and Marienburg (Malbork) at lower right.  Petershagen is circled central right; Dirschau is circled lower left. 

Marek goes on:

"As a painter, I am currently preparing an oil painting series dedicated to the Mennonite community that once shaped the landscape and culture of Żuławy."

So, Marek is set to embark upon an adventure that will enhance our understanding of our ancestors' lives in Poland (Polish Prussia).  Through his art, Marek will be opening a window that will help us visualize our ancestors' lives in Poland.

Again, in Marek's own words:

"I am beginning a new and deeply meaningful artistic journey. "Morning in the Vistula Fens" is the very first piece opening my new painting series titled "Of God, Earth, and Water", dedicated to the memory and heritage of the Mennonite community in the Vistula Fens (Żuławy).

"Through these paintings, I wish to pay tribute to a community whose steadfast faith, humility, and centuries of relentless toil tamed the wild waters of the Vistula and Nogat rivers, transforming treacherous wetlands into a fertile and thriving homeland.

"On this inaugural canvas, I capture a quiet, intimate morning—a young girl in a traditional bonnet, gently pouring fresh milk from an earthenware jug. Around her breathes the honest, warm beauty of home: rustic pottery, the butter churn, the texture of weathered wood, and the peace of a life rooted in faith and daily labor."

It is an amazing blessing that Marek has chosen to paint scenes that will help bring my ancestors alive across the miles and centuries.  I am very much looking forward to seeing his next creations. 

Dangerous Speculation, Ratzlaff History, Grudziądz Siege

 Without new information coming out of the 17th century, we may never know anything further about the origins of our Ratzlaff family.  Every once in a while, someone will claim to know the additional information about that first Mennonite Ratzlaff at Przechowko but if that claim isn't backed up with a evidence from the 17th century, then it won't hold much water.

Fact: The Przechowko Mennonite Church records indicate that the first member of that congregation with the surname Ratzlaff was a man who left his military post in order to join the pacifist group.  We're left a little unclear about the man's ethnicity but the records go on to claim that he married the daughter of Elder Voth, from Culm (Chelmno), and that the first child from the union was born in the neighborhood of 1630.  We have to remember that this information in the church records was compiled in the 1780s, so that's more than 150 years after the fact.  I feel that we have to look very critically at these claims and allow quite a bit of leeway.  Did this first Ratzlaff originate in Poland (Pomerania) or Sweden?  At what point in time did he join the Mennonites?  Did he immediately join the congregation at Przechowko or could he have been associated with another group first?  The claims made by the Przechowko records are not as black and white as they initially appear nor can they be taken so literally as one might initially think.  I think we can take away, however, that this man was likely born in the first decade of the 17th century, perhaps around 1605.

Fact: The surname "Ratzlaff" is and was not exclusive to Mennonites nor was it necessarily exclusive to the Przechowko congregation.  First of all, Ratzlaff - or its many variations (Ratzlaff, Retslaff, Raclaw, Racław, etc) could have sprung from a number of different origins.  The obvious origin, in Pomerania, is the Germanization of the first name "Radosław" to "Ratzlaff".  I've also seen claims attached to the tiny village of Racławki, 5 miles southeast of Chojnice, Poland, which is some 40 miles northwest from Przechowko.  Whatever the case could be, we have to remember that not all Ratzlaffs are Mennonites.  Indeed, we can find very many people with this surname throughout Pomerania beginning in the 17th century even into the modern day.  I've personally dealt with a 3 different families, all from the Pomeranian region, which were completely separate from Mennonite Ratzlaffs.  Further, we can find isolated cases, in the 18th century before Mennonites began leaving for Imperial Russia, of Mennonite Ratzlaffs associated with congregations other than Przechowko.  This is, admittedly, extremely rare, but it has happened.  We always have to remember these possibilities.

So, given these facts, we can find Ratzlaffs or Raclaws listed here and there in 17th century records and at this time, we cannot be sure if said listings could have anything to do with the Przechowko Ratzlaff family or not.  But we do find some that are compelling.

Of course, in 1662 tax records at Przechowko, we find gospodar Jan Ratzlaff living with his wife Ann and his sister Elizabeth.  This is almost certainly the son of that original Przechowko Ratzlaff, born in the neighborhood of 1630.  Here, he's a man in his early 30s living as head of his household in Przechowko, perhaps with his young family (these records don't list children) and - for whatever reason - his sister.  These 1662 records don't seem to list any other Ratzlaffs in any other nearby left-bank Vistula villages.  Where is Jan's (Jan is Polish equivalent to German name Johann or Hans) father?  He's not in Przechowko; is he deceased?  Could he reside in a different nearby village?  He'd be in the neighborhood of 60 years old so he's conceivably still alive.  Where is he?

Another compelling record is a 1664 survey of the Polish countryside in the wake of the Deluge (Opis Krolewszczyzn W Wojewodztwach Chelminskim Pomorskim I Malborskim W Roku 1664, page 85).  Interestingly, we find a man named Hans Raclaw (Raclaw would be translated from the Polish into German as Ratzlaff) living in Bzowo.  This man has been a military officer and his post, in 1664, has recently become vacant.  We don't know why it's vacant - Raclaw has recently retired or perhaps died - but the only fact given in the record is that the post is vacant.  

Bzowo is a very interesting location.  That's about 15 miles northeast from Przechowko.  In German this village was known as Gross Sibsau, and it's about 6 miles northwest across the Vistula from the city of Graudenz (Polish = Grudziądz).  Interestingly, for Mennonite history, this area along the Vistula where the river takes a long bend toward the north - this is one of the very earliest areas of Mennonite settlement in the whole Vistula valley.  Nearby to Bzowo, about 5 miles away, we have villages such as Brattwin and Michale that were very early homes for Mennonites.  Przechowko itself wasn't likely home to any Mennonites before the year 1600 but Mennonites could have been in Michale 40 or even 50 years earlier.  This cropped Schroetter Map from the late 18th century shows the area with Sibsau (Bzowo), Michelau, Dragasz, and Przechowko marked.

Another very interesting record comes to us from 1630.  A young man named Johannes Ratzlaff, son of Georg, is baptized according to one of the Lutheran church registers in Torun, Poland.  Georg has apparently died, and Johannes, an artisanal apprentice of some sort, is now being baptized into the Lutheran Church at age 19.  Georg was a farmer in the village of Michale.  

Johannes is baptized at 19 years old (he's born about the year 1611).  Why would he not be baptized until so late in life?  Poland in 1630 did enjoy a degree of religious liberty but the country was dominated by Catholics who baptized babies soon after birth.  Lutherans, also, typically baptized children at very young age, usually within the first few months so why is this 19-year old man not yet baptized?  In 17th century Poland, there's only one good answer to that question and that is that he's a Mennonite and hadn't yet joined a church.  Did his father Georg Ratzlaff belong to the Mennonite community at Michale and now Johannes was being baptized into the Lutheran church?  We'll probably never know but it's a very interesting tidbit.

So we have these three Ratzlaff records, all in a very similar geographic location, all within the same 30 year period.  Could they be related somehow?  Could Johannes have joined the Lutheran church (for what reason - typically marriage) in 1630 and perhaps left Michale for his wife's nearby Bzowo home and joined the military?  Then in ensuing years, this wife dies, he leaves the military, marries the daughter of Elder Voth, and his son Hans moves to Przechowko.  Well, it's all fun speculation and the pieces do seem to fit if they're manipulated right.  But it's dangerous and irresponsible and we'll probably never know what could be the truth.  We could throw out a theory if we had a little more evidence but with what we have, it's just irresponsible speculation.

What's not speculation is the fact that Mennonites were in Michale (Michelau) very early on.  Some Mennonites could have settled in Michale during the second half of the 16th century sometime - and perhaps this Georg Ratzlaff was among them.  We don't know if he was a Mennonite but he was a resident of Michale.

Poland - or the Polish-Lithuanian Commonwealth - suffered a very interesting history right about the time we're looking at here; during the mid-17th century.  It's a period sometimes to referred to as the Deluge.  Poland was invaded by the Swedes from the northwest, and almost simultaneously by the Russians from the east.  Further, a Cossack uprising (Khmelnitsky) came from the southeast.  It was a brutal time for Polish history and the country suffered tremendously.  In fact, the records mentioned above from 1662 and 1664 were compiled in an effort to determine the level of depopulation across the countryside in the wake of the Deluge, which had abated by around 1660.  Indeed, if this original Mennonite Ratzlaff at Przechowko was a soldier of some sort, he may very well have taken part in battles that were part of the Deluge.

This village - Michale - is almost directly across the Vistula River from the city of Grudziądz.  Grudziądz was besieged by... the Poles in 1656.  Swedish King Charles X had captured the city from the Poles in 1655 and then the Poles took it back a year later.  This illustration shows a birds-eye view of the city during the siege. 

The illustration shows the citadel, the church tower, the gates, and the granaries, of Grudziądz with a view from the east.  We look towards the west at the city's towers and there, beyond the Vistula, we can see what's probably the village of Dragasz, but towards the south just a little, that's probably Michale.  I think it's just very interesting that Mennonites - and maybe even my ancestors - were living in these villages even as the Swedes besieged the city.

I've visited Grudziądz aa couple times over the past few years and it's struck me how the battlements and granaries come right down to the banks of the river.  Indeed, from the west side, where the Mennonite farmers would have toiled, these towers were absolutely visible and even during this siege, the Mennonites' homes would have been endangered, their crops ruined, their livestock appropriated or requisitioned.  To a 21st-century American, it's amazing to think that ancestors were so close to an early modern-day siege.

And for Grudziądz, it didn't end there either.  The city was again besieged by Napoleon 1807.

This is Grudziadz as seen from a spot along the Vistula off Dragasz

These are the granaries of Grudziadz as seen from the east side of the river, looking back east towards the city

This is a view of Grudziadz as seen from the top of the dike in Dragasz or Michale, looking towards the east.  This is the view the Mennonites would have seen.

Fire in Przechówko

The newspaper Dziennik Bydgoski for 1935, No. 80 was published on Friday, April 5, 1935.  It reports the following:

ŚWIECIE. In the village of Przechówko, near Świecie, a fire broke out in the afternoon hours in the farm buildings of farmer Augustyn Korthalsa, which in a relatively short time engulfed all the buildings: the residential house, pigsty, barn, and stable. The firefighting effort was very difficult here, given that the individual buildings were thatched with straw. 

A strong wind then carried the flames to the roof of the buildings of neighbor Wilhelma Banna, and here the stable and barn burned down. The damages caused by the fire are very severe and amount to about 11,500 zł for Korthals, and for Bann to about 5,000 zł, part of which will be covered by insurance.

Flemish and Frisian Affiliations in Molotschna Colony

This map shows Flemish and Frisian affiliations for Molotschna villages (original here).  The map is from 1829 so some later villages, for instance Gnadenfeld, Waldheim, Hierschau, are not marked on the map.

Affilitations marked are according to Helmut T Heubert in his book "Hierschau, An Example of Mennonite Life" (Kindred Productions, 1986) page 31.

Villages marked in blue: Flemish

Villages marked in red: Old Flemish

Villages marked in green: Frisian

Villages marked in yellow: Mixed

Emmanuel Church Records and the Canton Gemeinde

From the original: 

Historische Skizze der Emmanuel (fruher "Canton") Mennonitengemeinde nahe Galva, Kansas

Von Prediger J.J. Ratzlaff vorgetragen auf dem Einweihungsfest der neuen Kirche, am 14 Juni, 1942 (Uebersezt)

Historical sketch of Emmanuel (formerly "Canton") Mennonite Church near Galva, Kansas.

Delivered by Preacher J.J. Ratzlaff at the dedication feast of the new church, June 14, 1942 (Translated) (gma#275288; see: HERE (1876-1951))

Die Aufzeichnung der Geschichte dieser Gemeinde, nachdem sie wenigstens 65 Jahre bestanden hat, wird in grosser Demut unternommen.  Umsomehr so, da ich Weiss, dass nur noch wenige der Glieder leben, die Selber mit den Unfangstatsachen besannt find, und das Material daher aus andern Duellen gesammelt warden musste.

The recording of the history of this community, after it has existed for at least 65 years, is undertaken with great humility.  Even more so, since I know that only a few of the members are still alive, who themselves are familiar with the facts, and the material therefore had to be collected from other sources.

Davon uberzeugt, das die grosse Mehrheit der ibigen Glieder der Gemeinde, die hier in dieser Umgegend geboren wurden und ausgewachsen sind, dieses Bemuhen schatzen warden, und dass es sie erfullt mit Danf gegen den allmachtigen Gott, der in Seiner unendlichen Liebe diese Gemeinde durch diese Jahre bemahret hat, sodas sie heute eine neue Kirche einweihen, und mit ihren Kindern und Kindestindern Den anbeten tonnen, der ihr Heiland unde Erloser ist, namlich Jesus Christus, Sohn des legendigen Gottes, sreut es mich, dieser Ausgabe nachzukommen.  Mochte der heilige Geist in meinem Herzen walten und mich an das erinnern, das zum Ausbau seines Reiches in dieser Gemeinde und zur Erbauung der Kirche Jesu Christi uber haupte notwendig ist!  Das ist mein Gebet.

Convinced that the great majority of the members of the church, who were born and grew up in this area, will appreciate this effort, and that it will fill them with gratitude to the Almighty God, who in His infinite love, has sustained this church through these years, so that today they can dedicate a new church and worship with their children and their children's children the one who is their Savior and Redeemer, namely Jesus Christ, Son of the legendary God, I am pleased to comply with this request. May the Holy Spirit rule in my heart and remind me of what is necessary for the expansion of His kingdom in this congregation and for the edification of the Church of Jesus Christ above all!  This is my prayer.

Es was Katharina II, die den Mennoniten “fur immer” Freiheir vom Militardienst versprach, falls sies ich in Russland ansiedeln und Acterbau betreiben wurden.  Das “fur immer” wurde spatter als 100 Jahre bedeutend bezeichnet.  Nach ihrer Herrschaft, ward das Bersprechen annulliert; was zur Folge hatte, das viele Mennoniten nach Amercia auswanderten.  Im Jahre 1874, als die grosse Auswanderung aus Russland began, unternahmen auch die Vater und Grossvater der hiesigen Gruppe das grosse Magnis und kamen nach America.  Sie kamen spezifilch aus dem Gouvernement Schutomir, Wolhynien, Welt-Russland, aus den Dorfern Antonovka, Karlswalde, Jadwalin, Kronswalde, und Karlsberg.  Sie landeten hier spat im Jahre 1874.  Einige der Familien wohnten wahrend des ersten Winters in Newton, Kansas, andere in Florence, Kansas, und noch andere in Great Bend, Kansas, wahrend einige Familien in Pennsylvania anhielten.  Wahrend der Fruhjahrsmonate in 1875 machten sich viele der Obenerwahnten in Lone Tree Township, Section 27, McPherson County, Kansas wo diese Kirche steht, und wo ein Kreuzweg mitten durch die Sektion ging, ansassig, langs welchem die Familien ihre Wohnungen bauten.

It was Catherine II who promised the Mennonites "forever" freedom from military service, if they would settle in Russia and build houses.  The "forever" was later called 100 years significant.  After their reign, the promise was cancelled; as a result, many Mennonites emigrated to America.  In 1874, when the great emigration from Russia began, the father and grandfather of the local group also undertook the great adventure and came to America.  They came specifically from the Shutomir Governorate, Volhynia, New Russia, from the villages of Antonovka, Karlswalde, Jadwanin, Kronswalde, and Karlsberg.  They landed here late in 1874. Some of the families resided during the first winter in Newton, Kansas, others in Florence, Kansas, and still others in Great Bend, Kansas, while some families stopped in Pennsylvania.  During the spring months of 1875, many of the above-named settled in Lone Tree Township, Section 27, McPherson County, Kansas, where this church is located, and where a cross walk ran through the middle of the section, along which the families built their homes.

Ich erinnere mich, das die folgenden familien aus dieser Sektion wohnton: John Jantz, Benjamin H Unruh, David H Unruh, Heinrich Unruh, Benjamin Jantz, Benjamin P Unruh, Karl Wedel, Peter Wedel, Prediger John Ratzlaff, und Heinrich Jantz; dazu das heim fur den Schullehrer – elf Familien – und jetzt wohnen nurd rei Familien aus dieser Sektion (640 aker).  Die Sektionen 25, 23, und 33 haben heite noch durch ihre Mitten Kreuzwege, wo damals Familien wohnten und wo das auch jezt noch der Fall ist wie dazumal.  Samuel Koehn und Andreas Eck, kamen als Prediger mit dieser Gruppe aus Russland; aber sie dienten in America nicht als Prediger.  Es ist aber der Umsicht von Samuel Koehn zu verdanken, das er in einem Buche all die Familien Aufzeichnete, die hier in dieser Gegen ansiedelten.  Seine Aufzeichnungen zeigen, dass 128 Familien, 8 Witwen, und im ganzen 713 Seelen hier in Amerika landenten.

I remember that the following families lived in this section: John Jantz, Benjamin H Unruh, David H Unruh, Heinrich Unruh, Benjamin Jantz, Benjamin P Unruh, Karl Wedel, Peter Wedel, Preacher John Ratzlaff, and Heinrich Jantz; plus the home for the school teacher - eleven families - and now only three families live in this section (640 acres).  Sections 25, 23, and 33 still have crossroads through their centers, where families lived at that time and where it is still the case.  Samuel Koehn and Andreas Eck came as preachers with this group from Russia; but they did not serve as preachers in America.  However, it is thanks to the prudence of Samuel Koehn (gma 282682) that he recorded in a book all the families that settled here in this area.  His records show that 128 families, 8 widows, and a total of 713 souls landed here in America.

Zu Anfang hielten sie ihre Sonntagsandachten im Heim von Grossvater Peter Richert, Eltern von Frau P.C. Wedel, die damals aus Sektion 23 wohnten.  Dann, wohl im Jahre 1876, tauften sie ein Gebaude und bauten es um in ein Schulhaus, welches auch als Andachtslokal benuzt wurde.  Es was das der Hauptteil der Kirche, die abgebrochen und jezt in diese neue Kirche hineingebaut worden ist.  Die alte Kirche stand eine halbe Meile sudlich von dieser neuen unde diente wenigstens 60 Jahre als Andachtslokal.  In jenem alten Gebaude hat Bruder C.F. Duerksen, der jezt bei seinen Kindern in Fairview, Oklahoma weilt, als erster Schullehrer vier Monate im Jahre 1877 gedient.  Seine Eltern wohnten damals in der Alexanderwohl Gegend.  Er teilte mir mit, dass er damals in jener Schule einige mehr als 100 Schuler gehabt habe – darunter auch erwachsene Manner und Frauen.

In the beginning they held their Sunday services in the home of grandfather Peter Richert, parents of Mrs. P.C. Wedel, who lived at that time from section 23.  Then, probably in 1876, they baptized a building and converted it into a schoolhouse, which was also used as a place of worship.  This was the main part of the church, which was demolished and built into the new church.  The old church stood half a mile south of the new one and served as a place of worship for at least 60 years.  In that old building Brother C.F. Duerksen, who is now with his children in Fairview, Oklahoma, served as the first school teacher for four months in 1877.  His parents were then living in the Alexanderwohl area.  He told me that he had some more than 100 students in that school at that time - including adult men and women.

Er erhielt kein Gehalt.  Alles, was er erheilt, war Koft und Logis bei Peter Wedels.  Aeltester Jakob Stucky von der Hoffnungsfeld Mennonitengemeinde, westlich von Moundridge, hatte hier eine Katechismusklasse von 33, die auch von Bruder Duerksen dreimal im Monat unterrichtet wude, und in der vierten Woche unterrichtete sie Aeltester Stucky. (Prediger Stucky gab Bruder Kuerksen 3 Ferkel fur seine Dienste.)  Aus dieser Klasse wurden dann 30 durch Aeltester Stucky getauft und in die Gemeinde aufgenommen.

He received no salary.  All he received was room and board with Peter Wedels.  Aeltester Jakob Stucky of Hope Field Mennonite Church, west of Moundridge, had a catechism class of 33 here, which was also taught by Brother Duerksen three times a month, and the fourth week Aeltester Stucky taught them. (Preacher Stucky gave Brother Duerksen 3 piglets for his services.) From this class 30 were then baptized by Aeltester Stucky and received into the church.

Im Herbst des Jahres 1877 wurde Heinrich Dalke von der Hoffnungsau Gemeinde nahe Inman, Kansas als Lehrer angestellt, und es wurde eine religiose deutsche Schule gehalten, die sich eines zahlreichen Besuchs erfreute.  Nebst seiner Schularbeit hielt Bruder Dalke auch einen Abend in der Woche oder am Sonntagabend Singstunde.  Er lehrte nach Ziffern (1 bis 8), anstatt nach Noten oder Silben singen, wie das spatter zu meiner Zeit ublich war.  Jener Unterricht wurde von allen hochgeschazt und gab Anregung zur Bekehrung zu Jesus Christus.

In the fall of 1877 Heinrich Dalke was hired as a teacher by the Hoffnungsau congregation near Inman, Kansas, and a religious German school was held which enjoyed a large attendance.  In addition to his school work, Brother Dalke also held singing lessons one evening a week or on Sunday evenings.  He taught singing by numbers (1 to 8), rather than by notes or syllables, as was more common in my day.  Those lessons were highly appreciated by all and encouraged conversion to Jesus Christ.

Bruder Dalke diente in diesem Amt etwa funf Jahre.  Prediger aus Nachbargemeinden dienten dieser Gruppe ab und zu mit dem Wort, und Prediger Jakob Stucky diente als Aeltester.  Im Jahre 1876 wurde Bruder Tobias P Wedel als Vorsanger gewahlt fur die Gottesdienste, und am 6 Oktober, 1878 wurde er als Prediger ordiniert, zusammen mit Bruder Benjamin Boese.  (Bruder Boese hat nuer einmal mit Predigt gebient)  Wahrend dieser Zeit wurde die Kansas Konferenz (seit 1898 die “Westliche Distrikt Konferenz” genaunnt) organisiert, und die “Canton Gruppe” wurde bedient als Feld der inner Mission.  Diese Konferenz rief dann Bruder Johann Ratzlaff, einen Prediger der Hoffnungsau Gemeinde, un hier als Aeltester zu dienen.  Er wurde am 28 Dezember, 1875, von der Hoffsungsau Gemeinde gewahlt und am 4 Januar, 1876, durch Aeltester Jakob Buller von der Alexanderwohl Gemeinde, ordiniert.  Dem Rufe der Kansas Konferenz und der Canton Gemeinde folgend, wurde er dann am 4 Juli, 1880, durch Aeltester Dietrich Gadder von der Hoffnungsau Gemeinde, als Aetester ordiniert.  Im Herbst, 1880, zog er mit Familie in diese Gegen und haute ein Heim weniger als 80 Ruten ost von der Kirche.  Er diente dann der Gemeinde als voller Aeltester, und mit ihm dienten als Prediger die Bruder Tobias P. Wedel und Tobias P Unruh.  Bruder Unruh was zusammen mit Bruder Karl Schartner durch Aeltester Friedrich Schartner, z. Z. Marion, Sud Dakota, als Prdiger ordiniert worden.  Leztgenannter und Familie zogen im Marz 1884 hierher.

Brother Dalke served in this ministry for about five years.  Preachers from neighboring churches served this group with the Word from time to time, and Preacher Jakob Stucky served as Aeltester.  In 1876, Brother Tobias P Wedel was elected as presider for the services, and on October 6, 1878, he was ordained as preacher, along with Brother Benjamin Boese.  (During this time the Kansas Conference (since 1898 called the "Western District Conference") was organized, and the "Canton Group" was served as the field of inner mission.  This conference then called Brother Johann Ratzlaff, a preacher of the Hoffnungsau congregation, to serve here as an elder.  He was elected by the Hoffsungsau congregation on December 28, 1875, and ordained by Aeltester Jakob Buller of the Alexanderwohl congregation on January 4, 1876.  Following the call of the Kansas Conference and the Canton congregation, he was then ordained as Aetester on July 4, 1880, by Aeltester Dietrich Gaddert of the Hoffnungsau congregation.  In the fall, 1880, he moved with family to this area and homesteaded less than 80 rods east of the church.  He then served the congregation as full Aeltester, and with him serving as preachers were Brother Tobias P Wedel and Tobias P Unruh.  Brother Unruh was ordained as a preacher together with Brother Karl Schartner by Aeltester Friedrich Schartner, currently of Marion, South Dakota.  The latter and family moved here in March 1884.

Diese drei Prediger dienten dann der Gemeinde ohne irgend wlchen Lohn bis Aeltester Ratzlaff im Marz, 1895 nach Meno, Okahoma, ubersiedelte, wo schon vorher ein Teil dieser Gemeinde hingezogen war, die die Gelegenheit ausnuzten, zu einem eigenem Heim zu kommen, indem sie bei der sogenannten Croffnung des “Cherokee Strip” am 16 September, 1893, bei der Regierung um eine Heimstatte (“claim”) einkamen.  Die Prediger Wedel und Unruh blieben in Kansas bis immer mehr der Canton Gemeinde nach Meno und Ringwood, Oklahoma zogen.  Dann im August, 1900, zog auch Prediger Unruh mit Familie nach Ringwood, und diente mit Aeltester Ratzlaff der neuen Neu Hoffnungstal Mennonitengemeinde, die dort zwei Kirchen hat, eine in Meno, und die andere 8 Meilen ab, etwa 5 Meilen Nord von Ringwood, nahe wo Prediger Unruh sich ansiedelte, der am 6 Juni, 1911, starb und auf dem Meno Fridhof begraben liegt.

These three preachers then served the congregation without any pay until Aeltester Ratzlaff moved in March, 1895, to Meno, Okahoma, where part of this congregation had already moved, taking advantage of the opportunity to come to a home of their own by petitioning the government for a homestead ("claim") at the so-called opening of the "Cherokee Strip" on September 16, 1893.  Preachers Wedel and Unruh remained in Kansas until more and more of the Canton congregation moved to Meno and Ringwood, Oklahoma.  Then in August, 1900, Preacher Unruh and family also moved to Ringwood, and with Aeltester Ratzlaff served the new New Hope Valley Mennonite congregation, which has two churches there, one in Meno, and the other 8 miles away, about 5 miles north of Ringwood, near where Preacher Unruh settled, who died June 6, 1911, and is buried in the Meno cemetery.

Im Marz, 1904, zog Prediger Wedel mit Famlie auch nach Ringwood, Oklahoma; was zur Folge hatte, dass die Canton Gruppe, die nun ziemlich klein war, ganz ohne Prdiger dastand.  Sie liess daher in 1907 einen Ruf ergehen an Prediger Wedel, zuruckzukommen und ihr als Prediger zu dienen.  Er gehorchte diesem Ruf, und kami m Deezember 19007 zuruck, und diente hier weiter bis August 1919, worauf er wieder nach Ringwood umsiedelte und am 4 September, 1928, starb.  Er diente der Gemeinde 37 Jahre, langer als irgend ein anderer Prediger.

In March, 1904, Preacher Wedel and family also moved to Ringwood, Oklahoma; as a result, the Canton group, now quite small, was without a preacher.  She therefore sent out a call in 1907 for Preacher Wedel to come back and serve her as a preacher.  He obeyed this call, and returned in December 1907, and continued to serve here until August 1919, when he moved back to Ringwood and died on September 4, 1928.  He served the congregation 37 years, longer than any other preacher.

Nachdem Prediger Wedel wieder nach Oklahoma gezogen war, diente Prediger Johann Stucky von der Hoffnungsfeld Gemeinde, der jezt in Moundridge, Kansas, wohnte, der Emmanuel Gemeinde, aber nuer mit Unterricht und als Prediger, d. h., er gab sich nich weiter mit Berwaltungsangelegenheiten der Gemeinde ab.  Er diente so ohne Gehalt, bis es ihm seine geschwachte Gesundheit nicht mehr erlaubte.  Er gab die Arbeit auf in der Hoffnung, das die Gemeinde jemand finde, der das volle Amt ubernehmen werde.

After Preacher Wedel moved back to Oklahoma, Preacher Johann Stucky of the Hoffnungsfeld congregation, who now resided in Moundridge, Kansas, served the Emmanuel congregation, but only with teaching and as a preacher, i.e. he did not continue to deal with administrative matters of the congregation.  He served without salary until his weakened health no longer allowed him to do so.  He gave up his work in the hope that the congregation would find someone to take over the full ministry.

Die Gemeinde liess dann im Fruhjahr 1929 einen Ruf ergehen an Prediger J.J. Ratzlaff, der in Newton, Kansas, wohnte, sie zu bedienen, der eben eine Stelle an der Herald Publishing Company angetreten hatte.  Da er musste, dass er nicht beiden Stellen Gerecht warden konne, sagte er der Gemeinde zu, ihr ein Jahr lang sonntaglich mit der Predigt zu dienen, in der Hoffhung, dass die Gemeinde jemand finden werde, der naher wohne, um ihr mit voller Zeit zum dienen.  Prediger Peter Buller, Gehilfsprediger and der Gossel Mennonitengemeinde, sagte auch zu an zwei Sonntagen im Monat mit der Predigt zu dienen.  So dienten dann die Prediger Buller und Ratzlaff der Gemeinde abwchselnd ein Jahr lang.  Dann wurde Prediger Ratzlaff ersucht, die volle Arbeit aufzunehmen, was er auch tat und mit Freuden diente bis zum 26 Dezember, 1938 – fast 10 Jahre lang.

The congregation then sent out a call in the spring of 1929 for Preacher J.J. Ratzlaff, who lived in Newton, Kansas, to serve them, having just taken a position with the Herald Publishing Company.  Finding that he could not do justice to both positions, he agreed to serve the congregation with preaching on Sundays for one year, in the hope that the congregation would find someone living nearer to serve them full time.  Preacher Peter Buller, assistant preacher at the Goessel Mennonite Church, also agreed to serve with the sermon two Sundays a month.  Thus, Preachers Buller and Ratzlaff served the congregation alternately for one year.  Then Preacher Ratzlaff was asked to take up the full work, which he did and served with joy until December 26, 1938 - almost 10 years.

Da sich die Geminde dann nicht gleich auf einen Prediger einigen konnte, wurden die Vorsteher beauftragt Prediger einzuladen, wie es ginge, um an den Sonntagen mit der Predigt zu dienen.  So dienten wahrend des Jahres 1939 die folgenden: David J Ediger, J.M. Regier, Karl Friesen, J.J. Voth, Peter Buller, Missionar P.J. Wiens, Missionar G.A. Linscheid, A.F. Kreider, A. Warkentin, und wohl noch andere.

Since the congregation could not immediately agree on a preacher, the leaders were instructed to invite preachers as they could to serve with the sermon on Sundays.  Thus, during the year 1939, the following served: David J Ediger, J.M. Regier, Karl Friesen, J.J. Voth, Peter Buller, Missionary P.J. Wiens, Missionary G.A. Linscheid, A.F. Kreider, A. Warkentin, and probably others.

Es war in dieser Zeit, das jemand, der die Mennonitengemeinde verlassen hatte, anfing zu predigen ohne von einer Gemeinde gerufen oder ordiniert zu sein und auch hier predigte, welches einige Gemeindeglieder verwirrte und zu grosser Uneinigkeit fuhrte, sodas wenigstens ein paar Familien sich zuruckzogen von der Gemeinde.  Im November, 1939, nahm Missionar G.A. Linscheid einen Ruf der Gemeinde an, und es gelang nicht nuer die Verwirrung zu korrigieren, sondern er wurde auch in Gottes Hand zum Werkzeug in der Anregung eine neue Kirche zu bauen, die heute eingeweiht wird zum heiligen Dienste der Gemeinde, die hier Andachten abhalten wird.  Prediger Linscheid diente der Emmanuel Gemeinde bis er im September, 1941, wegen schwerer Erkrankung die ihm liebgewordene Arbeit niederlegen musste.  Die Gemeinde, wie auch seine Familie hoffte, dass Prediger Linscheid noch wieder gesund warden und der Gemeinde weiter dienen wurde; doch in Gottes Ratschluss war es anders bestimmt, und er durfte am 14, April, 1942, heim gehen.

It was at this time that someone who had left the Mennonite church began to preach without being called or ordained by a congregation and preached here as well, which confused some church members and led to great disunity, so that at least a few families withdrew from the church.  In November, 1939, missionary G.A. Linscheid accepted a call from the congregation, and not only succeeded in correcting the confusion, but also became an instrument in God's hand in the suggestion to build a new church, which is being consecrated today for the holy service of the congregation, which will hold devotions here.  Preacher Linscheid served the Emmanuel congregation until September, 1941, when he had to resign from the work he held dear due to serious illness.  The congregation, as well as his family, hoped that Preacher Linscheid would recover and continue to serve the congregation, but God's plan was different and he was allowed to go home on April 14, 1942.

Nun wurde die Gemeinde wieder von verschiedenen Predigern bedient bis Missionar Wilhelm T Voth im Mai, 1942, einen Ruf der Gemeinde annahm.  Die Gemeinde zahlt jezt etwa 100 aktive Glieder.  Es find in dieser Gemeinde, seiet ihrm Anfang, 272 Seelen getauft worden.

Now the congregation was again served by different preachers until missionary Wilhelm T Voth accepted a call from the congregation in May, 1942.  The congregation now numbers about 100 active members.  Since its beginning, 272 souls have been baptized in this congregation. 

The Ratzlaff Barn, the Peter P Ratzlaff Family, and the Antonowka Church Records

 Visitors to Kaufman Museum at Bethel College in North Newton, KS, will find a Ratzlaff barn, restored and painted bright red, to the north of the main museum building.  This barn was moved onto the museum grounds in the 1980s from its original location 6 miles east of Buhler on Dutch Avenue.  The barn was built by Abraham Peter Ratzlaff, long-time elder at the Hoffnungsau Mennonite Church near Inman.

Abraham Ratzlaff (gma 81741) was born 1850 in the village of Franztal, in the Molotschna Mennonite Colony.  His parents were Peter and Maria Richert, who were born in Beckersitz and Przechowko, respectively, in West Prussia.  This Peter Ratzlaff had moved to Molotschna Colony with his family when he was 7; Maria with her family in 1819 when she was 4.  Both families likely made their homes in the village of Franztal.   [GRanDMA gdm2609d, 3 SEP 2026; © 1992, 2024 Mennonite Genealogy, Inc. GRanDMA OnLine website:  GMOL v7.7.28; © K. L. Ratzlaff, Lawrence, KS, 2000‑2026]

Map showing villages of Molotschna Colony, 1829

Peter and Maria were married in 1832 in Franztal and had 12 children.  In 1874, they joined the large group that migrated to USA and this large family traveled aboard the SS Teutonia.  After the immigration, they settled in McPherson County, Kansas, and were congregants at the Hoffnungsau Church.  

McPherson County, KS, 1898

Abraham was the 9th child.  He was baptized by Elder Benjamin Ratzlaff (gma 47884) at Rudnerweide Church near Franztal Village, in 1869 (Abraham was 2nd cousin twice removed to Elder Benjamin).  After the migration to Kansas, Abraham became a congregant at Hoffnungsau and then, in 1880, was ordained as a minister.  In 1902 he became the elder of the congregation, succeeding Dietrich Gaeddert, who had led the Teutonia group to McPherson County.  Abraham was then a solid leader for the Hoffnungsau community until his death in 1939.  Hoffnungsau History

The barn at Kaufman Museum, built by Abraham Ratzlaff, is a fantastic example of early Kansas Mennonite architecture.

Abraham's brother John (Johann; gma 111722) was 9 years older than Abraham.  He too was baptized at the Rudnerweide Church near Franztal and migrated with his family in 1874.  In 1875, John was elected as a minister at Hoffnunsau and this is where the rest of the story begins.

By 1880, John was elected elder of the Canton Gemeinde, several miles southeast of Hoffnungsau.  This Canton Gemeinde had its roots in Antonowka, Volhynia.  When the Antonowka group migrated to USA in 1874, they basically formed the Emmanuel Mennonite Church near Canton.  After many in this group were converted by John Holdeman to establish the Lone Tree Church, those remaining formed the Canton Gemeinde.  

Lone Tree Township, McPherson County, KS, 1898

John Ratzlaff and these Canton congregants, both originating at daughter churches of the Przechowko community, were a good fit together.  Elder Johann Ratzlaff

In 1895, John Ratzlaff led a great many of the Canton Gemeinde to northern Oklahoma, to Major County, to establish there the New Hopedale Church.  It was there, near Meno, Oklahoma, where John died in 1914.

"Magnetometer Survey" of Major County, Oklahoma, produced by The Texas Company, 1928

The mystery, then, involves church records allegedly taken to Oklahoma with this Canton group.  A Mennonitesche Rundschau article, published 28 March, 1917, asserts that Samuel Koehn (gma 282682) took the Antonowka Church Records with him to Oklahoma in 1895 and thereafter gave them to Elder Johann Ratzlaff.  

Wait... Antonowka Church Records?  This would mean that the Antonowka group, originating near Ostrog in Volyn Governorate, Imperial Russia, which traveled aboard the SS Vaderland in 1874 carried church records with them?  How would those records relate to the fabled Karolswalde Church Records which disappeared so long ago?  Although Antonowka and Karolswalde are usually lumped together, my hunch is that they were two separate communities - related but separate and that they likely did have separate records.  There were churches in each village, so why not records for each?  

Samuel Koehn was indeed a leader in the Antonowka community as well as during the 1874 SS Vaderland migration.  It would make sense if he was either the custodian of Antonowka records or if he kept some sort of records of his own.  In a 1942 speech outlining the history of the Emmanuel Church, J. J. Ratzaff says, "it is thanks to the prudence of Samuel Koehn that he recorded in a book all the families that settled here in this area.".

Today, we do have church records from the Emmanuel Congregation near Canton.  These records contain much information from the years in Volhynia (1804-1874), so were they basically a copy of the Koehn's records?  Emmanuel Church Records  It makes sense to me that Koehn brought some sort of records from Antonowka.  And it looks to me as if they're likely worked into the Emmanuel Records.  But in my opinion, this information likely was separate from any Karolswalde Records.  Early church records from the Meno community have apparently disappeared.