Preservings $20 No. 25, December, 2005 - Home at Plett Foundation
Preservings $20 No. 25, December, 2005 - Home at Plett Foundation
Preservings $20 No. 25, December, 2005 - Home at Plett Foundation
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trouw) was prohibited. Members were banned<br />
if they did so, and could only return to the<br />
congreg<strong>at</strong>ion if they brought their spouse with<br />
them. Members from other churches – even if<br />
they were Mennonites of a different branch, were<br />
baptized again. The Old-Flemish considered<br />
there to be only one true baptism: theirs.<br />
The door to the congreg<strong>at</strong>ion was baptism.<br />
Candid<strong>at</strong>es let their desire to be baptized known<br />
to the Diener or elder. The brethren were asked<br />
if there were objections. If there were objections,<br />
baptism was withheld or delayed. If there were<br />
no remarks, the person was baptized. Usually<br />
baptisms took place twice a year. Persons from<br />
other congreg<strong>at</strong>ions, for instance from Prussia,<br />
had to wait a certain period (a year) before they<br />
were baptized. These persons always had a written<br />
testimony from their Gemeinde with them.<br />
Communion was held twice a year. Usually<br />
the whole confession was read before the celebr<strong>at</strong>ion<br />
took place. The Old-Flemish also practiced<br />
foot-washing. The Groninger Old-Flemish<br />
practiced it in conjunction with communion, but<br />
the Danzig Old-Flemish used foot-washing with<br />
visiting elders, preachers and members.<br />
At first the Danzig Old-Flemish distinguished<br />
themselves from the outside world in their plain<br />
clothing and plain houses. When the Netherlands<br />
experienced wealth in the Golden Age, Mennonites<br />
also became wealthier. A process of assimil<strong>at</strong>ion<br />
began. In this process the Old Orders<br />
were the last to adapt: Jan Jacobsgezinden, the<br />
Swiss, Groninger Old-Flemish and Danzig Old-<br />
Flemish. Among these Old Order groups there<br />
were also differences between the Netherlands<br />
and Prussia, between the city and the countryside.<br />
The Memoriaal gives a good view of the ongoing<br />
process among the Old-Flemish <strong>at</strong> Haarlm.<br />
Endnotes<br />
1 The authors mentioned above spoke of “Doopsgezinden”<br />
(thereby following the W<strong>at</strong>erlanders) r<strong>at</strong>her than of<br />
“Mennonites”. Because of its widespread use this article only<br />
uses the l<strong>at</strong>ter.<br />
2 S. Zijlstra, Om de ware gemeente en de oude gronden.<br />
Geschiedenis van de dopersen in de Nederlanden 1531-1675<br />
(Hilversum and Leeuwarden, 2000), 14-21. Cf. the Book Review<br />
by H. Schapansky in: <strong>Preservings</strong> 24 (2004), 119-126.<br />
3 P. Visser, Broeders in de geest. De doopsgezinde<br />
bijdragen van Dierick en Jan Philipsz. Schabaelje tot de<br />
Nederlandse stichtelijke liter<strong>at</strong>uur in de zeventiende eeuw<br />
(Deventer, 1988), part I, 102-109.<br />
4 Zijlstra, Om de ware gemeente en de oudse gronden,<br />
434 and 278.<br />
5 S. Voolstra, “Huiskopers of Danziger Oude Vlamingen”,<br />
in: Doopsgezinde Bijdragen 29 (2003), 111-124. See<br />
also the interview on pages <strong>25</strong>1-264 of the same issue.<br />
6 Amsterdam Municipal Archive, PA 877, inventorynumber<br />
266 and K. Kauenhoven, “Das Kinderbuch der ‘Dantziger<br />
Oude Vlamingen’”, in: Mitteilungen des Sippenverbandes<br />
Danziger Mennoniten-Familien (1943), 50-57.<br />
7 Amsterdam Municipal Archive, PA 565 and University<br />
of Amsterdam, Hs. XVII A. For an indic<strong>at</strong>ion of the find-spot<br />
of specific inventarynumbers: E.M. Lavooij-Janzen, Indexen<br />
op de Inventaris der archiefstukken berustende bij de Vereenigde<br />
Doopsgezinde Gemeente te Amsterdam (Amsterdam<br />
and Hilversum, 2004), 185-197.<br />
8 S.F. Rues, Tegenwoordige Staet der Doopsgezinden,<br />
14-73.<br />
9 F. Sjoerds, Kort Vertoog van den Sta<strong>at</strong> en de Geschiedenissen<br />
der kerke des Nieuwen Testaments, van Christus<br />
geboorte tot op den tegenwoordigen tyd, Vergeleken met de<br />
voornaamste Geschiedenissen. Voorzien met een Voorrede<br />
van den Heer F. Brandsma, V.D.M. te Oostrum en Jouswier.<br />
Tweede Druk. Vermeerdert en verbetert … In de Voorrede<br />
vind men een nader vertoog aangaande de Sociëteit der<br />
Doopsgezinden, Oude Vlamingen genaamt (Leeuwarden,<br />
1771).<br />
10 K. Sybrandi, “Een onuitgegeven brief van het jaar<br />
1740 over de Doopsgezinde Gemeente in Haarlem”, in:<br />
Doopsgezinde Bijdragen 3 (1863), 1<strong>25</strong>-164.<br />
11 R. Friedmann, Mennonite Piety through the Centuries.<br />
Its Genesis and Its Liter<strong>at</strong>ure (Eugene, Oregon., 1998),<br />
152-153.<br />
12 M. Gravendeel, W. Stuve and S. Voolstra, Bezweegen<br />
Broederschap. Het wel en wee van de Dantziger Oude Vlamingen<br />
te Haarlem in de eerste helft van de achttiende eeuw<br />
opgetekend door Eduard Simonsz Toens in zijn Memoriaal<br />
(1735-1749) (Hilversum, <strong>2005</strong>).<br />
13 P.E. Toens, Mijne overdenkingen waarbij gevoegd<br />
is: een beknopt verhaal van de voornaamste gevallen mijns<br />
levens; als mede Alleenspraak op 76st. verjaardag in 1800<br />
(s.l., 1800).<br />
14 Zijlstra, Om de ware gemeente en de oude gronden,<br />
270-272.<br />
15 Within the scope of this article it is impossible to shed<br />
light on the background of the refugees. In a wider sense this is<br />
done by: J. Desreumaux, Leidens weg op. Zuid-Nederlandse<br />
immigranten 1576-1608 (Roeselare, 1992) and G. Asaert,<br />
1585. De val van Antwerpen en de uittocht van Vlamingen<br />
en Brabanders (Tielt, 2004).<br />
16 Zijlstra, Om de ware gemeente en de oude gronden,<br />
286-298.<br />
17 Zijlstra, Om de ware gemeente en de oude gronden,<br />
304-310.<br />
18 Byntgens was not a Lehrer, as Schapansky st<strong>at</strong>es in<br />
his book review of Zijlstra. He is mentioned in the so-called<br />
Copia der oudsten. This list was made by an adherent of the<br />
Frisian party, because it names all elders who fell away from<br />
them. Byntgens was probably ordained shortly before 1568.<br />
At first he repaired roads and l<strong>at</strong>er he was a brewer.<br />
The house in question can be seen on a map of Franeker<br />
by Pieter Bast (1598). Byntgens had rented the house a year<br />
before from miller Joos Oliviers.<br />
19 See my forthcoming article “Herrie rondom een<br />
huis. De Huiskopertwist kritisch bekeken” in: Doopsgezinde<br />
Bijdragen (probably 2006).<br />
20 Keest origin<strong>at</strong>ed from Kortrijk in Flanders. At Kortrijk<br />
he was a cloth merchant, but shortly after 1553 fled from his<br />
n<strong>at</strong>ive town, suspected of heresy. Keest became a citizen of<br />
Franeker on <strong>December</strong> 22nd, 1567. He was inn-keeper of the<br />
Unicorn. They were neighbours.<br />
21 The rise of the Old-Flemish branch is recounted<br />
in the following sources: N.N., Een cort ende warachtich<br />
Verhael van die geschiedenis tot Franeker, anno 1588. doen<br />
die van Amsterdam daer waren (s.l, 1590). N.N., An die<br />
Dienders ende Broederen Der Gemeynte Godts tot Haerlem<br />
(s.l., 1590). P[ieter] H[ans] V[er] Kindert, Een korte ende seer<br />
grondighe historische Vertellinge belanghende den twist tot<br />
Franicker Anno 1587. Gheschiedt / ende d’ afdeelinghe die<br />
daer uyt gevolcht is; tegens seker Boecxken / geintituleert:<br />
Een Corte schuldt-bekentenisse ende afstandt over eenighe<br />
mishandelingen, die uyt twistighe saecken ghevolght zyn.<br />
Ghedaen door I.I. met eenighe zyner mede-hulpers. Mitsgaders<br />
een clare verantwoordinghe des bans over T.B. Wt liefde<br />
der waerheyt int licht gebracht (Haarlem, 1628). J. Outerman,<br />
Schult-bekenninghe (s.l., 1628).<br />
22 W. Stuve, Menno’s volk op Flakkee. De geschiedenis<br />
van de Doopsgezinde gemeenten op het eiland Flakkee (Hellevoetsluis,<br />
2004), 5-11 and 55-84.<br />
23 W. Stuve, “De dienaarschap van de Oud-Vlaamse<br />
gemeenten te Haarlem. Personen en hun achtergrond,”<br />
Doopsgezinde Bijdragen 28 (2002), 11-100. Further reading:<br />
W. Stuve, “Geschiedenis van de Dantziger Oude Vlamingen”<br />
in: Bezweegen Broederschap, 9-45.<br />
24 Preacher Claes Jans de Beer of Friedrichstadt origin<strong>at</strong>ed<br />
from the Dutch Province of Zeeland. He died in 1631.<br />
<strong>25</strong> Mennonite Encyclopedia, I, 320.<br />
26 University of Amsterdam, Hs. XXVII A, inventory<br />
numbers 598-599.<br />
27 Mennonite Encyclopedia, IV, 839. S. Voolstra, Voortrekkers<br />
en stilstaanders. Vijftien gener<strong>at</strong>ies dopers leven in<br />
Zeeland (Middelburg, 1975), 76. The letter is found <strong>at</strong> Amsterdam<br />
Municipal Archive, PA 565, inventory number A559.<br />
28 L. de Buyser, Verklaringe van den droevigen handel<br />
der ghemeynte Gods tot Amsterdam (s.l., 1620).<br />
29 For a discussion of the events, see: W. Stuve, Schuilen<br />
in de Ark. De Dantziger Oud-Vlaamse Doopsgezinde<br />
gemeenten te Delfshaven en Rotterdam (Hellevoetsluis,<br />
2004). Extended version <strong>2005</strong>; and Louwerens Willemsz.,<br />
Ezelinnen-Zoon (Rotterdam, 1633, 3rd ed.) and his Kakebeen<br />
(Rotterdam, 1636).<br />
30 The Dordrecht Confession is still in use by the<br />
Old Order Amish and the Old Order Mennonites, thereby<br />
accepting a confession th<strong>at</strong> was rejected by the Old-Flemish<br />
congreg<strong>at</strong>ions. I.B. Horst, Mennonite Confession of<br />
Faith (Lancaster PA, 1988). For the usage of the Dordrecht<br />
Confession by American churches: I.B. Horst, “Dordrecht<br />
Confession of Faith: 350 Years”, in: Pennsylvania Mennonite<br />
Heritage 5 (1982), 2-8. For the text, see www.bibleviews.<br />
com/Dordrecht.html.<br />
31 Amsterdam Municipal Archives, PA 565, inventory<br />
number A578.<br />
32 The Vredebode (Peace-messenger) can be found in:<br />
J. de Buyser, Chistelijck Huysboeck, ende het eendrachtigh<br />
gheluyt in den geestelijcken tempel Salomons, oft Gemeynte<br />
Iesu Christi: over de volghende artyckelen des christelijcken<br />
gheloofs, die daer in ghelooft, gheleert ende onderhouden<br />
moeten worden (Haarlem 1643), 839ff.<br />
33 Amsterdam Municipal Archives, PA 565, inventory<br />
number C441.<br />
34 Amsterdam Municipal Archives, PA 565, inventory<br />
number C439.<br />
35 With acknowledgment to Peter J. Klassen, Fresno,<br />
Cal. for the quote from Vondel.<br />
36 J.S. Postma, Das Niederländische Erbe der preubischrubländischen<br />
Mennoniten in Europa, Asien und Amerika<br />
(Leeuwarden, 1959), 78-79; Mennonitisches Lexicon (1913-<br />
67) IV, 80; Mennonitisches Lexicon, III, 163; Mennonite<br />
Encyclopedia, III, 661-62 and III, 744.<br />
37 H.G. Mannhardt, Die Danziger Mennonitengemeinde.<br />
Ihre Entstehung und ihre Geschichte von 1569-1919 (Anzig,<br />
1919), 89, “Die wohlhabenden Familien schickten ihre Söhne<br />
gern nach Amsterdam, Rotterdam oder Harlem um dort die<br />
Handlung zu erlernen. Häufig wurden sie dann auch dort<br />
getauft und kehrten später hierher zurück.”<br />
38 <strong>No</strong>te the following wars: First Swedish-Polish<br />
war 1624-30, Second Swedish-Polish war 1655-60, Third<br />
Swedish-Polish war 1698-1715, the <strong>No</strong>rdic war between<br />
Sweden, Poland and Russia 1700-1721 and the siege of<br />
Danzig in 1734.<br />
39 J. van der Smissen, “Fortsetzung der Geschichte<br />
der Mennoniten in Preuben,” in: Mennonitische Blätter 4<br />
(1857), 39-43: “Dab ob sie zwar mehr denn 100 Jahre getrennt<br />
gewesen, dennoch die Confession in alle Stücken und<br />
Artikeln unverändert geblieben, deswegen sie selbe nicht<br />
allein mit viel Liebe und Freude angenommen, sondern auch<br />
einmüthiglich unterzeichnet; ja so, dab auch nicht ein Diener<br />
sie dessen geweigert, oder sich dem entzogen hätte, sondern<br />
alle einträggtlich, zum Beweis von ihrer Einsgesinntheit im<br />
Glauben, und mit uns darin in Liebe und Friede zu leben, ihre<br />
Namen mit eigener Hand freiwillig unterschrieben.”<br />
40 R. Friedmann, Mennonite Piety through the Centuries.<br />
Its Genesis and Its Liter<strong>at</strong>ure (Eugene, Oregon., 1998), 127-<br />
140. This fact is affirmed by H.Ch. Hulshoff, “Bezoekreis van<br />
Hendrik Berents Hulshoff aan de doopsgezinde gemeenten<br />
der Oude Vlamingen in Pruissen en Polen in 1719”, in:<br />
Mededeelingen van het Historisch Genootschap 59 (1938),<br />
32-82.<br />
41 Bezweegen Broederschap, 89 and 93.<br />
42 Bezweegen Broederschap, 88, 104, 105 and 109.<br />
Willem Stuve currently lives <strong>at</strong> Hellevoetsluis, the Netherlands<br />
and is social worker by profession. He is especially<br />
interested in the history of the Old Flemish branch. Stuve is<br />
a member of the Ouddorp Mennonite church.<br />
<strong>Preservings</strong> <strong>No</strong>. <strong>25</strong>, <strong>December</strong> <strong>2005</strong> - 35