THE SIBERIAN LUTHERAN MISSION SOCIETY, vol. 8.3 December 2009 page 1

THE SIBERIAN LUTHERANMISSION SOCIETY

Youth and First LoveBy Albina Davidovna Vazhenina Beckertranslated by Alexei Streltsov

[Editor’s note: This is part 2 of a three part series. Part 1was printed in the September 2009 edition of the SLMSnewsletter]

Here is my picture when I was young, about 17-18 years. We were moved to Siberia, Tumen region,Uporovsky district, Ingalinka village. My sister and Imarried Russians, but our aunt Olga married aGerman. It was already 1952 when I got married.But we were still on a parole, even Nadya was stillon a parole. That is, if I live in this part of the city,then I have to stay in it and may not go elsewhere.They abolished it only after Stalin’s death. Itcontinued until about 1953-54.

Then we moved to Sverdlovsk (Ekaterinburg)with my husband. Valentin, my sister Emma’s husband, worked as a locomotive driver.When he was sent to Sverdlovsk for career advance, Emma was pregnant. She cameto him to Sverdlovsk, but somebody “snitched” on her, and they came for her and tookher and placed her in a dark hole [jail]. Valentin was a party member, and I don’t knowhow it happened that somebody allowed him to marry a German. Continued on page 4

Translator is link betweenprofessors and studentsBy Gretchen Roberts

Without a radio transmitter, the electronicdevice that propagates an electromagnetic signal,music and information can’t be broadcast tolisteners. A radio station may have a storehouseof beautiful music or an incredible talk radio hoston staff, but without a transmitter, the worldcannot hear them.

At Lutheran Theological Seminary inNovosibirsk, Russia, Olga Suhinina is one of threetranslators whose function is as vital as a radiotransmitter. Because the Siberian Lutheran Church is so new, the seminary has reliedon the deep and vast knowledge of English-speaking theologians from around theworld to train their students. Without someone well-versed in the two languages tohelp relay the message, lectures would be, er, lost in translation. Olga’s job is totranslate the theological lectures for seminary students, who in turn go on to proclaimthe Word in Siberia, recalling Psalm 19:4: “Their voice goes out into all the earth, theirwords to the ends of the world.”

According to Professor Alan Ludwig, the sole full-time professor at LutheranTheological Seminary, translating theological lectures from English to Russian is lessstraightforward than it sounds. Since the seminary was founded in 1997, almost allclasses have been taught by English-speaking professors who continued on page 3

Board of Directorselizabethmeyer@tslms.org

www.tslms.org

Rev. L. Daniel Johnson, President2551 West Bacon RdHillsdale, MI 49242517/437-2762

Rev. David MommensVice President

Mrs. Elizabeth Meyer, Secretary/Treasurer1460 University Ave.San Jose, CA 95126408/286-1771

Rev. Daniel S. Johnson, Newsletter Editor

Rev. David RileyRev. Frank FryeRev. Michael BrockmanRev. Josh GenigRev. Michael R. ScudderMrs. Judith Bascom

Fund DeveloperRev. Robert Wurst

231-228-7260robertwurst@tslms.org

The newsletter for the SiberianLutheran Mission Society isedited by Rev. Daniel S. Johnson, and Mrs. Valerie KisterRedeemer Lutheran Church,1600 S. Center St.,Marshalltown, Iowa 50158641/753-9565(fax) 641/753-5516 danieljohnson@tslms.org

We thank Redeemer Lutheran Church - Marshalltown, IAfor financial assistance and to Mrs.Linda Smith for clerical assistancein the printing of this newsletter.

Contributions may be sent to:SLMS1460 University Ave.San Jose, CA 95126

THE SIBERIAN LUTHERAN MISSION SOCIETY, vol. 8.3 December 2009 page 2

The Pihtinsk Lutherans: The Restof the Storyby Jerry Frank

[Editor’s note: A story about Bishop Lytkin’s visit to a PolishLutheran settlement in Pihtinisk, in the Tiaga near Irkutsk, appearedin the December 2008, SLMS newsletter. Mr Jerry Frank writes “therest of the story” concerning these immigrants to Siberia]

In the fall of 2008 I became aware of the PihtinskLutherans through an award winning research paper onethnic minorities that had been prepared by middle schoolstudents in the nearby town of Zalari, Siberia. I conductedfurther research about the Pihtinski and presented theinformation this past summer at the conventions of theAmerican Historical Society of Germans from Russia and

the Society for German Genealogy in Eastern Europe. Iwas pleased to see the Pihtinski featured in yourDecember 2008 newsletter.

The Pihtinsk Lutherans actually live in threeneighboring villages - Pihtinsk, Middle Pihtinsk, andDagnik. Those of you with access to GOOGLE Earth canfind the latter by searching for [ Dagnik, Siberia ]. Theother two are along the road to the north. With thatresource, you can see that they are still within the Siberianforest where these people originally settled 100 years ago.

This minority group is very unique. Their religiousbackground is Lutheran. They worshipped in Polish. Uponarrival, their common language was a Slavic mix ofBelarusian and Ukrainian. They all have Germanicsounding names. And because they are self described as“buzhskie golendry” (Bug Hollenders - Bug is pronounced“boog”), there are suspicions that they have Dutch origins. So who are these people and why am I talking about themto German interest groups?

As you may have surmised from a surname likeHildebrand mentioned in the article, these folk at Pihtinskare not ethnically Polish but rather Germanic. Othersurnames include Selent, Ludwig, Buetow, and Kuntz.

These people are descendants of Germans who migratedto the Bug River region of what was Poland in the early1600s. During the Polish Partitions of the late 1700s, theregion became part of Russia and remained that way untilWW I. From 1908-10, several families from the Bug Rivercommunities of Neudorf and Neubrow accepted theopportunity to move almost 5000 kilometers eastwardunder the agriculture reforms instigated by Piotr Stolypin. These reforms and programs resulted in the migration ofmillions of people to eastern Russia and Siberia on ascale similar to that which brought east Europeanimmigrants to the fertile plains of the United States andCanada. While the vast majority of Germans in Siberiaand Kazakhstan were “verschlept” (forced there) on cattletrains during WW I, this small group voluntarily moved toSiberia with the hope of new life and opportunity.

Why would they worship in Polish? As indicated in

the article, the sermon books and other religious materialswhich they still have were written in Polish but in gothicscript. In fact, this was German fractur script. Thesematerials were published during the post Reformation erain East Prussia where there were numerous churcheswhose services were conducted in Polish and where therewas even a Lutheran seminary that conducted classes inPolish. There are 2 possible reasons why they are usingthis material. One is that they adopted the Polishlanguage as their own after having lived among the Poles,Belarusians and Ukrainians for several hundred years. The other possibility is that they were Mazurian Germanswho were already worshipping in the Polish languagebefore they migrated to the Bug River. [MazurianGermans also migrated to Canada and the States wheresome Lutheran services were still conducted in Polish inthe 1950s.]

Why would they be known as Hollender? A Hollendryis a village with a democratic (elected leadership) form ofgovernment that was created during the Dutch (typicallyMennonite) migration into West Prussia. The Hollendrycontrast with the Schultzendorf villages which had leadersappointed by the nobility. Later, continued on page 5

THE SIBERIAN LUTHERAN MISSION SOCIETY, vol. 8.3 December 2009 page 3

Olgacontinued from page 1

know no Russian. Very few students know enough Englishto even understand the lectures, let alone ask questions inEnglish. Theological course-work often involves Greek,Hebrew, and Latin, creating a melting pot of languages in a

field of study where the preciseness of words can be vital todoctrine.

Prof. Ludwig says Olga’s unique gifts help her as atranslator. “Olga has a higher education in mathematics.Her mind is logical and precise, and she combines thisprecision with a love for languages,” he says. “She is alwayslooking for ways to improve the beauty and quality of hertranslations, and her English is nearly impeccable.”

Equally important, Olga has a Master’s Degree intheology from Concordia Theological Seminary in FortWayne, Indiana, which gives her a superb grasp ofLutheran theology and the Biblical languages.

But it is her love of theology that makes Olga trulyexcel at her vocation. “Translating is an art and ascience and a sport,” Olga says. “It’s very exciting! Ican bask in the beauty of the Bible, the beauty ofhuman languages, and the beauty of Christianfellowship. My job gives me an opportunity to supportour male ministry as a woman.”

Olga studied English from the second grade,memorizing hundreds of English texts, reading andtranslating English books, and discussing issues inEnglish-to-Russian translation of children’s classicslike Winnie the Pooh, Alice in Wonderland, and TheLord of the Rings. While in college, she met someAmerican evangelical Christians and began attendingtheir Bible studies. On her nineteenth birthday, Olgatranslated her first lecture, on Acts 3. “Our localchurch had many visitors, so I was asked to translate alot,” she says.

After graduating from Novosibirsk State Universitywith a degree in applied mathematics, Olga began workingat a Baptist Bible institute along with Father Alexei Streltsov,now rector at Lutheran Theological Seminary. “I only trulybecame Lutheran after hearing American seminaryprofessors at summer seminars and at the seminary,” shesays. “Having a copy of the Lutheran catechism or attendingservices is not enough. One needs the Lutheran teachers ofGod and creation in order to have all the dots connected.”

After getting her Master’s Degree, she begantranslating full-time for Lutheran Theological Seminary. Ona typical day, Olga will get up early to do household tasks,walk to the seminary and translate three long courses suchas Hebrew, Exodus, and Hymnology, attend other lecturesor events at the seminary campus or church, and thenhead home for the evening. She loves to watch American

television shows like “Scrubs”and “Less than Perfect.” “TheEnglish original and Russiantranslations are very idiomatic.It’s a fun exercise,” she says.

Olga also exercises herunique sense of humor in class,Professor Ludwig reports. “Olgais witty and makes very goodpuns in English – words nativeEnglish speakers don’t alwaysthink of because we connectsounds differently,” he says. “Forexample, she might play on thewords ‘sin’ and ‘seen.’ Once in

awhile she’ll make a clever wordplay or joke in Russianand crack up the class.”

But Olga takes her vocation seriously, saying that it’s a“high calling.” “My job combines Martha and Mary, cookinga healthy meal for my fellow Christians while learning at myMaster’s feet,” she says. And she can’t help but think thatsome day, these young, eager Russian students sitting inclass will become the pillars of the Siberian Lutheran

church. “One day, when we are all very old, I shall murmurto myself, ‘Why, I remember them when they were new atour seminary.’ It will be so exciting! Things always turn outinterestingly in God’s kingdom.”

Gretchen Roberts is a freelance writer and the wife of an LCMScampus pastor in Knoxville, Tenn. Her father, Alan Ludwig, hasserved as the full-time professor at Lutheran Theological Seminaryin Novosibirsk since 1998.

But it is her love of theology that makes Olgatruly excel at her vocation. “Translating is anart and a science and a sport,” Olga says. “It’svery exciting! I can bask in the beauty of theBible, the beauty of human languages, and thebeauty of Christian fellowship. My job gives mean opportunity to support our male ministry asa woman.”

Olga translating for Charles Evanson at summerseminars in Altai Region of Siberia, 2003

THE SIBERIAN LUTHERAN MISSION SOCIETY, vol. 8.3 December 2009 page 4

Persecuted for being Germancontinued from page 1

But he was persistent. Later on she was released, but shespent 5 days there in a dark hole pregnant. She alreadyhad a belly. Their son Vladimir was born in July 1952. Allthis happened in winter or in the end of 1951 or beginningof 1952. My daughter Nadya was born in 1953.

I had a good friend in my youth – his name wasAlexey. Sometimes I think I still love him. But I havealready torn all photos of him and thrown them away. Hewas an athlete, three years older than I was. He lived inthe same town of Zavodoukovsk (Tumen region). WhenHe came back from his first military tour he was transferredto Novosibirsk to continue his military service.

He went to Zavodoukovsk and told people about me,that he had a bride, a German girl. He told people that heloved me. But they frightened him so much, by telling him

that he could lose his career because ofme or even go to prison.

Of course, he was young. And Iwould play the guitar and sing songsabout my life. My neighbor would thentell me: “Alya, you will lose all yourhappiness while singing.” [translator’snote: This is a Russian idiom having todo with a common Russian superstitionwhere it is said, “you sing away all yourhappiness.”] I answered that myhappiness awaits me. And so I sat,played the guitar, and sang a song forhim:

“Call me to the camp. Let them play the last waltz for me. I quarreled with my beloved for

eternity,And nothing would bring us back.” Though it is hard for me to forget all

these words, I try to forget them. AsAlexey sat next to me, he cried. I said,“Alexey, don’t cry. If this is so, whyshould you spoil your life. Maybe youwould love another.” And later I metGeorgiy, my future husband. I don’tknow, maybe I didn't love him. So, wedidn't have life together the way wewere supposed to.

When I latercame toZavodoukovsk withNadya, my daughter,the mother of Alexeywas working at thestore. As I came tothe store she wouldstand up and cry. Idid not understand atthat time, but latershe told my motherthat Alexey married agirl by the name ofMasha. But he stillkept asking aboutme. Probably it wasnot our destiny tomarry. His life was all

messed up, according to mymother’s words. I also understoodit the same way… It didn’t turnout.

Though he told me then: “Youwait for me, and I give you myword, that some day they will liftthese charges from us.” And Isaid: “So, when will they lift themup? Look Continued on page 5

...he was transferred to Novosibirsk tocontinue his military service... He went toZavodoukovsk and told people about me, thathe had a bride, a German girl. He told peoplethat he loved me. But they frightened him somuch, by telling him that he could lose hiscareer because of me or even go to prison.

Albina’s Confirmation certificate. See inside of certificate on page 6.

Albina with daughter,Nadya, 1954

THE SIBERIAN LUTHERAN MISSION SOCIETY, vol. 8.3 December 2009 page 5

Albina: Persecuted as “enemy ofthe people”continued from page 4

how they persecute us for one grandfather [Gotfried] thathe was a [Lutheran] priest, and the other grandfather,Christian, was the ‘enemy of the people,’ because hesupposedly said things that were not acceptable, so forhis ‘tongue’ he was also executed [shot].” This is thefather of my aunt, Olga. Now she supposedly receivessome big money in Germany for him having been shot.When my grandfather was executed, I was not even bornyet. With my other grandfather, we were children. Welived in Volga Region, in the European part of Russia, inKraft village.

Once we were already asleep, he came running intothe house late at night, took off his fur coat, which weused as a blanket. They came after him. And mygrandmother was running all around the house. Then

everything got quiet. And for a long time I didn’t knowwhat happened to him. No one was allowed to inquireabout him. And so my grandmother did not have any dataon where they took him. Subsequently, when they liftedall the charges and announced that the repressions wouldstop, Olga, being his daughter, received the documentsthat it was all a “mistake.” It’s been four years since mymother is no more [died]. Emma and I thought, we were,someday, going to ask mother about everything, about allher life. But now, it will not be.

Grandfather Gotfried, who was a priest, maintained aspecial book and conducted services. They gathered atdifferent houses. They did it secretly. And how much didthey [the authorities] oppress them! They fined them ordisrupted the services. They were punished forgatherings and sent to some correction labor services. Itcontinued also after they lifted their accusation, when wewere no longer “enemies of the people” [translator’s note:This is a special term coined in Stalin’s time to designatethe enemies of the Soviet regime who were to bepersecuted]. And when they placed pregnant Emma intoa dark hole, as she came to visit her husband... It allappears so outrageous… Oh, it’s better not to recall allthat!

I had a very much believing Continued on page 6

Pihtinskcontinued from page 2

many other ethnic groups adopted this form of villagegovernment as their own but the name stuck. Thesevillages were later duplicated in Russian Poland settlementregions where the name was also used. Even in modern

day Poland, some villages still carry the Hollendry name asan adjective, not because the villagers were originally Dutchbut because of how they were historically governed. Whenthese Germans migrated to their Bug River settlement, theynegotiatedthis Hollendrystyle ofgovernmentwith theirPolishlandlord. And so theybecameknown asBugHollender. Thoughthese folkhave losttheir Germanculture, theyhave,through greatdifficulty,retained theirLutheranfaith. Theyremain“unsereLeute” - ourpeople - ourbrothers andsisters inChrist.

Jerry Frank is anamateurgenealogist,historian, and cartographer. He lives in Calgary, Alberta where heattends Prince of Peace Lutheran Church. He is webmaster for theSociety for German Genealogy in Eastern Europe -http://www.sggee.org

Though these folk have losttheir German culture, theyhave, through great difficulty,retained their Lutheran faith. They remain “unsere Leute” - ourpeople - our brothers and sistersin Christ.

Polish Lutheran sermon book

“...Look how they persecute usfor one grandfather[gotfried] that he was a[Lutheran] priest, and theother grandfather, Christian,was the ‘enemy of the people’because he supposedly saidthings that were notacceptable, so for his ‘tongue’he was also executed [shot].”

THE SIBERIAN LUTHERAN MISSION SOCIETY, vol. 8.3 December 2009 page 6

Albinacontinued from page 5

grandmother and mother, they tried to communicate all thatto us. Even when I talked about my diseases to my motheron the phone for the last time, Mother told me: “Alya, prayto God. He knows everything. He always helps us. Only

the Lord God can help. Pray, maybe you would live yet.”I am sick. Sometimes it is very hard. But I say to

others: “Everything is fine, better than anything.” Why? Iam baptized! I know that Jesus promises to take care ofme, as He has always taken care of His people.

[Editor’s note: Part three will be printed in the May 2010 edition ofthe SLMS newsletter]

From the Editor: The Siberian Evangelical Lutheran Church (SELC) continues to grow and be a place where the Gospel of Jesus Christ ispreached and the Holy Sacraments provided for sinners seeking forgiveness and healing of body and soul. In the newsletters of the SiberianLutheran Mission Society (SLMS) the members of the SELC reveal their faith and hopes. They are Russians seeking an answer tochallenges and problems in their lives. They are a people who have been called by Christ in the healing waters of Holy Baptism and fed by theholy precious food of His body and blood. They may speak a different language but they are all baptized in the name of the same LORD and eatand drink the same Jesus. These are a people who know the mission of the Church – a mission which begins and finds its conclusion in theWord and Sacraments properly administered. We invite you to read this newsletter with a prayer of divine grace for our Lutheran brothers andsisters in Siberia. Their challenges in a land of pagan Buddhism, shamanism, and atheism is great. Your prayers and continuing support isappreciated. Articles and photographs from this newsletter may be reprinted for publicity purposes. Please give credit to the author and THE SIBERIANLUTHERAN MISSION SOCIETY (SLMS). All donations may be sent to the SLMS c/o Mrs. Elizabeth Meyer, Treasurer/Secretary, 1460 UniversityAve., San Jose, CA 95126. For more information on how you can become involved in the work of the SLMS , visit our website at www.TSLMS.org

Albina’s Confirmation certificate