Chapter 18: The Anabaptist Fire. During the 1500s, fiery groups of Christians in continental Europe set Europe aflame with their quest to restore apostolic Christianity. These Christians, known as Anabaptists, truly were one of the most remarkable movements in all of church history. Historians often refer to the Anabaptists as the third wing of the Reformation, the first two wings being the Lutheran and the Reformed. Others have called the Anabaptist movement the Radical Reformation.
That's because the Anabaptists recognized that any restoration of primitive Christianity must entail a radical transformation of lives. Out of all the restoration movements of the past 500 years, the Anabaptists probably came the closest to recapturing the primitive Christian ethos of the two kingdoms. That is, they fully realized that Christians cannot serve two masters. We cannot be embroiled in the political and military affairs of this world and think we can still be fully committed to Christ.
Nor can we be entangled in building commercial empires and still be seeking His kingdom first. His kingdom is not of this world, and when we live by the teachings of Christ, we will be noticeably different from the world around us, just as were the early Christians. Interestingly, of the three wings of the Reformation, the Anabaptists were generally the furthest removed from the intellectual centers of their day.
Although the Anabaptists could count a number of university-educated men among their leaders, most of their teachers lacked any such education. However, even though there were no early church scholars among them, the majority of their beliefs were the same as those of the early Christians, particularly in matters of lifestyle. What was their secret? Well, their secret is that they tried to follow the literal words of Scripture.
The fact that the Bible-minded Anabaptists came to so many of the same conclusions, as did the early Christians, is one of the strongest corroborations we have that early Christianity was biblically sound. Actually, about the only areas where the Anabaptists taught differently than the early church is where they failed to take the New Testament scriptures literally.
Some of the conclusions the Anabaptists came to were considered extremely revolutionary and radical by most professing Christians of their day—Catholic, Lutheran, and Reformed alike. For example, the Anabaptists taught that the church should be separate from the state. Ever since the time of Constantine, the church and state had been married to each other, and practically nobody in the 16th century, not even Luther or Calvin, questioned the propriety of this.
The entire structure of medieval society rested on the union of church and state. Therefore, most people thought that the Anabaptist teachings would lead to utter anarchy. As a result, Anabaptists were outlawed in virtually every country of Europe.
As one of them lamented, "A true teacher who preaches the word of the Lord without blame is not permitted at the present time, as far as our knowledge goes, to dwell in any kingdom, country, or city under heaven, if he be known." Within a few years, most of the original Anabaptist leaders had been arrested and executed. Anabaptists became a hunted group, moving from place to place and meeting in forests and other secret hideaways. Yet they were tireless evangelists, and they grew rapidly.
The secret of their strength was that most of them loved their Lord with all of their heart, mind, and soul. Our first subheading: Amazing Parallels Between the Anabaptists and the Early Christians. To a large degree, Anabaptists rejected the things of the world, and they lived as citizens of a heavenly kingdom, just as had the early Christians. The rest of the church hated them because of this.
Unlike Luther, who disparaged the Gospel of Matthew, the Anabaptists took the teachings of Jesus from the Sermon on the Mount quite seriously and literally. They stressed that a reborn Christian must live by those teachings. Although most churches care for the needy today, this wasn't the case at the time of the Reformation. As a result, the Anabaptists stood in stark contrast to the Lutheran, the Reformed, and the Catholic churches in their brotherly care for one another.
The Anabaptists declared to these other churches, "This mercy, love, and community we teach and practice and have taught and practiced these 17 years. God be thanked forever that, although our property has to a great extent been taken away from us and is still daily taken, and many a righteous father and mother are put to the sword or fire.
And although we are not allowed the free enjoyment of our homes as is manifest, yet none of those who have joined us, nor any of their orphaned children, have been forced to beg.
If this is not Christian practice, then we might as well abandon the whole Gospel of our Lord." The writer continues, "Is it not sad and intolerable hypocrisy that these poor people," talking about the Lutherans, "boast of having the word of God, of being the true Christian church, never remembering that they have entirely lost their sign of true Christianity?
Although many of them have plenty of everything and go about in silk and velvet, gold and silver, and in all manner of pomp and splendor, they allow many of their own poor and afflicted members to ask for alms. They force the poor, the hungry, the suffering, the elderly, the lame, the blind, and the sick to beg for bread at their doors. O preachers, dear preachers, where is the power of the Gospel you preach?
Where are the fruits of the Spirit you have received?" Like the early Christians, the Anabaptists also preached the message of the cross. For example, one of them wrote, "If the head had to suffer such torture, anguish, misery, and pain, how shall his servants, children, and members expect peace and freedom as to their flesh?" At the same time, although they were cruelly hunted down, tortured, and executed, the Anabaptists refused to fight back or retaliate against their persecutors.
One of the most touching examples of their unselfish love for others is that of Dirk Willems. Fleeing from the Catholic authorities who had come to arrest him, Willems dashed across a frozen lake and made it safely to the other side. Glancing back as he ran up the banks of the shore, Willems noticed that the deputy pursuing him had fallen through the ice and was about to drown. Although he could now have escaped with ease, Willems turned back and pulled the drowning deputy to safety.
Unmoved by this unselfish act of love, the officer in charge ordered the deputy to arrest Willems. As a result, Willems was arrested, imprisoned, and eventually burned alive. Again, like the early Christians, the Anabaptists refused to use the sword on behalf of their country, either for protection or for executing criminals. In obedience to Jesus' words, they refused to take oaths. Rather than preaching a Gospel of health and wealth, they stressed simplicity of living.
In fact, because of persecution, most of them lived in dire poverty. Although salvation by faith alone was the slogan of the Reformation, the Anabaptists taught that obedience was also essential for salvation. However, they didn't teach that salvation is earned by accumulating good works, and they rejected all of the ritual works of self-justification taught by Roman Catholics. They stressed the fact that salvation is a gift from God.
Yet they also taught that it is a conditional gift, which can be taken away from the disobedient. Actually, their doctrine of salvation was very similar to that of the early church. Yet because they taught that obedience is necessary for salvation, the Lutherans and the Reformed Christians called them heaven-stormers. At a time when others were emphasizing Augustine's teachings, the Anabaptists completely rejected the doctrine of predestination.
They taught instead that salvation was open to everyone and that everyone chooses for himself either to accept or to reject God's gracious provisions for salvation. Our next subheading: History Again Repeats Itself. The parallel between the Anabaptists and the early Christians continued beyond their beliefs and practices. The spiritual decline of both was also remarkably similar.
As long as they were persecuted, the Anabaptists shone with a fiery zeal and a Christian spirit that rivaled that of the early Christians. Although their preaching was outlawed, they were still the most energetic evangelists of the Reformation era. And like the early Christians, their blood was the seed from which their movement grew. But also like the early church, the Anabaptist movement declined once various rulers began to tolerate them.
Often, toleration from the state was granted on the condition that the Anabaptists would not evangelize any further. As a result of agreeing to these conditions, most Anabaptists began to withdraw into their own little conclaves and became the quiet in the land. Within a few generations, most Anabaptists had lost interest in sharing their vision with others, even when they were free to do so.
Their hard work ethic made many of them fairly prosperous, and many of them became more and more interested in the things of this life and less and less interested in the things of the life to come. Again, following the pattern of the early church, when the Anabaptists lost their commitment, they became embroiled in heated internal disputes. Unlike the controversies of the early church, the Anabaptist disputes were usually over matters of discipline rather than theology.
Soon, the movement was fragmented by an endless succession of splits and divisions. Although the original Anabaptists had stressed the transformation of the inner man, the movement eventually came to focus more on externals. Oftentimes, a Christian's clothes and grooming became more important to them than what he was like on the inside. Our last subheading: The Legacy of the Anabaptists. Despite the eventual weakening of the movement, the Anabaptists have had a lasting impact on the church.
Although they were by far the smallest of the three wings of the Reformation, many of their teachings are now accepted by the majority of Bible-believing Christians, such as separation of church and state, freedom of religion, the need for repentance and conversion, and that the gift of salvation is open to everyone. Furthermore, the 16th-century Anabaptists inspired the birth of similar movements in other countries.
For example, the English Baptists were considerably indebted to the Anabaptists, although they did not embrace all of the Anabaptist tenets. Also, in the early 1700s, a movement sprung up in Germany that very closely mirrored that of the original Anabaptists. Led by a man named Alexander Mack, these committed Christians preached an uncompromising message of love, separation from the world, non-resistance, and whole soul devotion to Christ.
Persecution in Europe eventually drove these uncompromising Christians to the shores of America. The history of these remarkable Christians, generally known today as the Brethren or Dunkards, has been very similar to that of the original Anabaptists. Again, in 18th-century Switzerland, after the Anabaptists had virtually disappeared from that country, Samuel Fröhlich, a young seminary student, organized Christian fellowships based largely upon a literal interpretation of God's word.
Not surprisingly, he and his fellow believers came to most of the same conclusions as had the Anabaptists. These believers, known as the Evangelical Brethren, spread rapidly throughout Europe. Today, many similar smaller movements of "new Anabaptists" are spawning across America and Europe. Often, these "new Anabaptists" have benefited from what I call spiritual cross-pollination with other Restorationist groups, such as the Wesleyan movement. What's more, the original Anabaptists haven't disappeared.
The modern-day Mennonites and Amish are direct descendants of the 16th-century Anabaptists, as are the Hutterites. They still maintain most of the teachings and practices of the original Anabaptists. But sadly, for the most part, they have been unable to recapture the fiery zeal of their ancestors. Although the original Anabaptists were the foremost evangelists among the three Reformation movements, many of the Mennonites and Amish of today have little zeal for evangelism.
Too often, they have hidden their light under a basket. Some of them are even more concerned about whether or not one of their members has buttons on his dress coat than about sharing their faith with the rest of mankind. Although having good intentions, they have often shackled themselves by their preoccupation with externals. Now, I do not say this in a spirit of criticism or judgment. I say this with love and heartfelt sadness.
Deep within their bosom, there still lies the glowing embers of the Anabaptist vision and the early Christian vision. God may still fan those embers back into a burning flame that could bring renewal to the whole church.