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Teune Family History/Genealogy / Historical Documentation / Re: Anabaptist/Mennonite documentation on the Teune family.
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on: May 15, 2009, 09:09:36 am
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Started by Ed Teune | Last post by Ed Teune
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http://www.gameo.org/encyclopedia/contents/K356.html/?searchterm=teune
Kampen (Overijssel, Netherlands)
Kampen, was a city with a 1947 population of 23,025, with 251 Mennonites in the Dutch province of Overijssel. Soon after 1530 there were many Anabaptists here. Since many Flemish fled from their homes for the sake of their faith and settled in Kampen, the church here developed into a flourishing congregation in the second half of the 16th century. Between 1584 and 1620 the government issued a number of public notices against the "secret conventicles of the Anabaptists," thus indicating their numerical strength. Banishment was the penalty for attending their meetings. But on the whole the Kampen authorities were more tolerant toward the Mennonites than toward Remonstrants, Catholics, or Lutherans. In 1625 a notice was posted that Mennonites could be married only in Reformed churches, or the marriage would be considered void. In 1658 this notice was changed to read that the Mennonites could perform their weddings before the mayors. In the meantime (1644) they had furnished a house on Boven-Nieuwstraat as a meetinghouse. It was rebuilt in 1677.
Release from military service met with fewer obstacles here than elsewhere. In 1665 (war with England) the Mennonites were assigned to the extinguishing of fires. Repeatedly the government inquired into the finances of the church.
At the beginning of the 18th century there were in Kampen two congregations, the larger one Flemish (Waterlander), which in 1674 joined the Zonist conference, the other Groningen Old Flemish. In 1711 a new congregation was formed by a number of Swiss refugees (others at Groningen, Sappemeer, and Deventer). Not only because of the language, but also because of the strict discipline of the Swiss Mennonites, they wanted their own organization. The Swiss Mennonites (86 persons arrived here on 24 August 1711, most of whom were farmers living near Kampen) at first held their meetings in the homes of the members, but in 1768 they acquired a meetinghouse Achter de Nieuwe Muren in town. Their elders were Daniel Ricken 1712-1736, Jacob Staalen (Stähly) 1736-1757, Peter Teune (Thöne) 1736-1763, Hans Hupster 1769-1792, and Jan Jans Hoosen of Giethoorn 1805-1822. The Old Flemish congregation, which had only 23 male members in 1710, was soon dissolved, and in 1767 had only a few members left. In 1781 these joined the Flemish. The Swiss church, though it had at first been strengthened by many new arrivals, gradually declined, and in 1822 the 25.remaining members joined the other congregation. After the merger the Nieuwestraat meetinghouse was too small; therefore a new church in the Broederstraat was rented in 1823, and purchased in 1847. This church was still in use by the congregation in 1957. It is a historic building, erected about 1480. Until the Reformation it had been the chapel of St. Anna convent and later a Walloon Reformed Church. The congregation possesses two beautiful engraved silver communion cups from the 18th century. Its pulpit, kept from the Walloon church, dates back to 1611.
The membership numbered 104 in 1834, 110 in 1861, 173 in 1900 and 127 in 1956. From the mid-1800s to the 1950s the congregation was served by the following ministers: J. Sybrandi 1851-1886, H. Ens 1886-1909, Corn. Vis Jzn 1909-1930, F. van der Wissel 1932-1937, A. F. L. van Dijk 1938-1947, Miss H. C. Leignes Bakhoven 1947- . The church activities included Sunday school for the children, and a ladies' circle.
Bibliography
Doopsgezind Jaarboekje (1840): 44; (1850): 37-39.
Doopsgezinde Bijdragen (1875): 57; (1881): 78-105; (1882): 117.
Hege, Christian and Christian Neff. Mennonitisches Lexikon. Frankfurt & Weierhof: Hege; Karlsruhe; Schneider, 1913-1967: II, 455 f.
Hoop Scheffer, Jacob Gijsbert de. Inventaris der Archiefstukken berustende bij de Vereenigde Doopsgezinde Gemeente to Amsterdam. Amsterdam: Uitgegeven en ten geschenke aangeboden door den Kerkeraad dier Gemeente, 1883-1884: I, Nos. 69, 84, 147, 267, 886, 1180, 1225, 1350, 1366, 1903-1920; II, Nos. 2016-2031; II, 2 No. 223.
Huizinga, J. Stamboek van Samuel Peter (Meihuizen) en Barbara Fry. Groningen, 1890: 65-68 and throughout.
Adapted by permission of Herald Press, Scottdale, Pennsylvania, and Waterloo, Ontario, from Mennonite Encyclopedia, Vol. 3, pp. 141-142. All rights reserved. For information on ordering the encyclopedia visit the Herald Press website.
©1996-2009 by the Global Anabaptist Mennonite Encyclopedia Online. All rights reserved.
To cite this page:
MLA style: van der Zijpp, Nanne. "Kampen (Overijssel, Netherlands)." Global Anabaptist Mennonite Encyclopedia Online. 1957. Global Anabaptist Mennonite Encyclopedia Online. Retrieved 15 May 2009 <http://www.gameo.org/encyclopedia/contents/K356.html>
APA style: van der Zijpp, Nanne. (1957). "Kampen (Overijssel, Netherlands)." Global Anabaptist Mennonite Encyclopedia Online. Global Anabaptist Mennonite Encyclopedia Online. Retrieved 15 May 2009 <http://www.gameo.org/encyclopedia/contents/K356.html>
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Teune Family History/Genealogy / Historical Documentation / Anabaptist/Mennonite documentation on the Teune family.
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on: May 15, 2009, 09:07:52 am
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Started by Ed Teune | Last post by Ed Teune
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http://www.gameo.org/encyclopedia/contents/T4997.html
Teune (Tonnen) family
Teune (Tonnen), a Dutch family descended from the Swiss Thöne family, members of which came to the Netherlands in 1711 because of persecution in Switzerland, settling first at Deventer-Kampen, later also at Sappemeer. The Thöne family in Switzerland was originally not Mennonite, though the Touny mentioned by Peachey, who was an Anabaptist at Bern in 1537, may have belonged to this family. Among the Swiss immigrants to the Netherlands in 1711 was Hans Thönen (Tonnen), a Reformed farmer from Frutigen, b. ca. l661, married to Catherina Ricken (Rich), who was a Mennonite. With their nine children they settled first at Deventer, but soon after near Kampen. Among these immigrants was also Peter Teune (Tonnen), unmarried, aged 25, a shoemaker, who was a preacher of the Swiss congregation at Kampen 1736-63. Descendants of this Teune family were found in the Sappemeer and Kampen Mennonite congregations until recent times, but most of them gradually left the Mennonite Church. About 1900 a descendant, J. Teune, was a deacon of the Hilversum congregation.
Bibliography
Gratz, D. L. Bernese Anabaptists. Scottdale, 1953: 49, 65.
Hoop Scheffer, Jacob Gijsbert de. Inventaris der Archiefstukken berustende bij de Vereenigde Doopsgezinde Gemeente to Amsterdam. 2 v. Amsterdam: Uitgegeven en ten geschenke aangeboden door den Kerkeraad dier Gemeente, 1883-1884: v. I, No. 1323.
Huizinga, J. Stamboek . .. van Samuel Peter (Meihuizen) en Barbara Fry. Groningen, 1890: 25, 32, 67, 114, 115, 117.
Müller, Ernst. Geschichte der Bernischen Täufer. Frauenfeld: Huber, 1895: 309, 312, 324, 325. Reprinted Nieuwkoop : B. de Graaf, 1972.
Peachey, Paul. Soziale Herkunft. Karlsruhe, 1954: 122, No. 286.
Adapted by permission of Herald Press, Scottdale, Pennsylvania, and Waterloo, Ontario, from Mennonite Encyclopedia, Vol. 4, p. 701. All rights reserved. For information on ordering the encyclopedia visit the Herald Press website.
©1996-2009 by the Global Anabaptist Mennonite Encyclopedia Online. All rights reserved.
To cite this page:
MLA style: van der Zijpp, Nanne. "Teune (Tonnen) family." Global Anabaptist Mennonite Encyclopedia Online. 1959. Global Anabaptist Mennonite Encyclopedia Online. Retrieved 15 May 2009 <http://www.gameo.org/encyclopedia/contents/T4997.html>
APA style: van der Zijpp, Nanne. (1959). "Teune (Tonnen) family." Global Anabaptist Mennonite Encyclopedia Online. Global Anabaptist Mennonite Encyclopedia Online. Retrieved 15 May 2009 <http://www.gameo.org/encyclopedia/contents/T4997.html>
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Teune Family History/Genealogy / General Family History Information / Re: The Walser Origin of the Thöne/Teune Family
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on: February 28, 2009, 12:07:08 pm
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Started by Ed Teune | Last post by Ed Teune
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Some Walser songs
http://www.walser-cultura.it/mp3/02.mp3
Ninni nanni schlaaf
in der Mattu sên ä schuppä Schaaf
wisi un schwartzi
un di chomenti chu gee.
Un in der Kchêrchä êscht ä Schtan
tiri türi tari
da gän tzwei Lêbi änandrä t Han
Wischpeli Wäschpäli
sêsi Beimäli
weisäli türi tari
röwä Depé
luschtägä Lapitschari...
http://www.walser-cultura.it/mp3/01.mp3
Un in der Kchêrchä êscht än Trêt
tiri türi tari
wa mu tzwei Lêbi tzämä gêt
Wischpeli Wäschpäli
sêsi Beimäli
weisäli türi tari
röwä Depé
luschtägä Lapitschari...
http://www.walser-cultura.it/mp3/03.mp3
Schtan üf dü fülä Jegär,
di Sunna schint uber di Bärga
un êscht scho lang der Tag
un êscht scho lang der Tag.
Di Gemscha fart un schpringt,
das Wasser löift un kschprêtzt,
wê êscht doch hêpschi t Wäld.
Schtan üf...
Wen dü, Jegär, schlafscht,
dêsch Sachä chanscht nit ksee:
schtan üf un gang där t Bärga.
Schtan üf...
http://www.walser-cultura.it/mp3/04.mp3
Puneigner lied
Sischt gegrötz, o scheni Blêma,
üs in dem Puneigner Wald:
zu dêr chomen fêl Fromi
in das gnadereiche Ort.
O dü chlarä Sunnu Schi
dü lascht üs-ga di Schtralä:
fägä dinä bêni Kangä
in das gnadereiche Ort.
Mini Öigä sên rüch färêbni
mis Mül êscht Süfär folts
das êch kcheis Wort me zellä:
dêch, Maria, rêpfä êch-a
In dem Gartä wêl êch gaa
wa minä Lêbä färschtakchtä êscht:
mêt Ankscht und Not söchänä êch
"O schenä Schaz wa fênnäni-êch dêch?"
Wol, es êscht unnär dêschum Blêmiê
wa mu de fênt Isähergut.
Dü sälbär zêscht und rêpfscht,
unnär dem Blêmiê töschti z-pchennä.
Di wisu Lêliä tên blêiä
öw hiä in dêschum Gottes Hüs:
wa chani êch êtz t-Gnad ärlangä
êtz, ufterschtel for mim Tot.
Und dêch wêrdêg ämpfangä
o dêch hochheilägä Sakrament!
Blib-mär noh en der letschtu Schtun
ge mini Seel in dini Hän
http://www.walser-cultura.it/mp3/05.mp3
Wol löif uf di Tanna
schtig ap uf di Escht
dü schtêlläscht de scho
wen kheiratesch hescht!
Un tirirallairallairallairalla...
un tirirallairallairallairalla
So hecher di Bärgä
so schtercher der Wênn
so hêpscher di Böbä
so lêber sch mêr sên!
Un tirirallai...
So hecher di Bärgä
so schtercher der Wênn
so hêpscher di Blêmä
so lêber sch mêr sên!
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Announcements/General / Announcements / Peter Teune
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on: November 15, 2007, 01:38:34 pm
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Started by Bigtuna660 | Last post by Bigtuna660
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On Tuesday evening Peter Teune passed away in Boring, OR. His service is scheduled for this coming Saturday, however I am waiting for my dad (Kevin Teune) to get back to me and let me know the exact time and place. It is a small blessing that grandpa passed away in that he is no longer suffering. Like dad said, his mind was gone for a little while, his body just finally caught up. We all knew it was going to happen and for the most part we all said our goodbyes. I saw grandpa a few weekends ago and he was in good spirits, but obviously physically weak and ready to go. Anyway, I wanted to pass along the news to any that have not heard. If you would like more info or would like to pass on your regards to any of the Teunes over here in Oregon you can email me at bteune@wou.edu. Thank you for your prayers and I hope everyone is doing well.
-Brandon
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Other, Non-Teune family topics / My Personal Opinion and Interesting Factoids / Evidence (or not) for Atlantis and the common origins of Civilization
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on: October 09, 2007, 10:04:51 am
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Started by Ed Teune | Last post by Ed Teune
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I was once discussing one of my favorite books "Guns, Germs and Steel" http://www.pbs.org/gunsgermssteel/ about how various civilizations happened to have the right ingredients such as tameable animals and cultivatable crops while others did not and that these differences along with geographical differences and boundaries explained pretty much all the differences between the rate of technilogical progress of different civilizations and basically, 'who discovered whom'.
At this point someone launched into a vehement diatribe about Atlantis and how the differences were concious choices of the various dispersed groups from the fall of Atlantis, i.e., Native Americans chose to be more spiritual and less technilogical.
This, of course, led to a discussion about whether Atlantis existed or not, which was met even more vehemently with a list of supposed 'overwhelming' evidence all from one recent author.
Here I will list the 'evidence' and explain why I feel it is not evidence at all.
1. How do you explain the sudden appearence of Egyptian civilization and the sudden appearance of huge pyramids?
This is a misconception based on what people knew of Egyptian civilization back in the 1940s or even earlier.
And oddly enough, people are still using it today. Back in the early days of archeology, and especially Egyptian archeology, all we knew and all we had discovered werer these huge monuments, temples, pyramids without any preceding development. This lead to the misconception that the Egyptian civilization had suddenly appeared out of nothing.
Since then we have discovered all the preceding generations leading up to the great pyramids and grand monuments. It took the Egyptians hundreds and hundreds of years to develop the first pyramid. There is a very long and very steady progression of architectural acheivment without any sudden leaps forward of any kind in the archeological evidence. It took a long time to get to the point where they were able to get to the point of producing the great pyramids of Giza, they did NOT suddenly appear out of nowhere and neither did the Egyptian civilization. It was not suddenly plopped down from some Atlantian refugees or aliens or any other outside 'injection' of inventiveness. This is actually true of all civilizations as long as you take the time to actually investigate thoroughly.
2. How do you explain the similarities of Egyptian and Mesoamerican pyramids?, they MUST have come from a common source, i.e. Atlantis!
A. Egyptian pyramids were built at least 1000 years before Christ and the the Mesoamerican pyramids were built at least 1000 years after Christ. If the idea of pyramid building sprang from the one source civilization, why would they have waited over 2000 years to start building pyramids in the Americas? If they were both from Atlantean refugees, then wouldn't they have sprung up in at least the same millenium???
I mean, I'll give them a few hundred years or so, but 2000+ years? Different cultures, different pyramids, different sources.
B. The structure and function of Egyptian pyramids and Mesoamerican pyramids are very different as well.
C. How else do people of limited technology build something out of stone vertically. You only have one choice: a basic pyramid shape. It's just the nature of the material. The Egyptians learned this over many hundreds of years and countless mistakes. If you try to build to high to steeply with stone, either the structure will fail or the weight will cause it to sink. So any commonality was just nature. From burial mounds to stone mounds to more elaborate stone pyramids. Everyone had to take the same route because they used the same material: stone. If they were truely advanced, they would have used Steel frames or such to build something beyond just stone structures.
3. How do you explain the common mythologies such as that of a seed dying in the ground and coming to life after it is buried?
A. This one is really unbelievable that it would be attributed to some other ancient civilization. The first time any primitive civilization noticed a seed being stuck in the ground and a plant springing up shortly afterwards would have and DID figure this one out. DUH! All civilizations discovered this and thought it to be wonderful, because it is wonderful. It is a wonderful commonality of nature around the world, which is why it is common to all civilizations.
4. There is just so much overwhelming evidence for Atlantis it is just too much to ignore.
Ok, where is that evidence? If you take a look at each individual piece, it doesn't stand up and the 'overwhelming' becomes just a house of cards. The only 'evidence' we truely have of Atlantis is one paragraph in one piece of literature from Homer. That's it. It is never mentioned in any other piece of ancient literature of any culture. One would think if it were the one true source of all the ancient civilizations that they would perhaps make some even oblique reference to it somewhere, maybe just once. But no such reference exists in ANY culture except that SINGLE paragraph from Homer.
My take on it.
New archeological discoveries are almost daily coming to light. We actually know very little about our own ancient past, especially before writing was invented. Some ancient stories were written down after writing was invented. The Bible is a particularly good source as are the ancient Babylonian and other Mesopotamian writings. The story of creation, the great flood, and especially the Tower of Babel are very interesting. It seems to me that modern day people have taken the Tower of Babel idea, mixed it with that one very enticing paragraph about Atlantis and now, more recently ideas about aliens and made it into a modern day myth. The evidence only seems overwhelming because anyone can write anything they want whether it is well founded evidence or pure conjecture. So even though it is all baseless conjecture, after a while the general public thinks that it is actually evidence based on archeological findings. After all, how could so many untruthful, ficitious and baseless writings be wrong? 
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