Anabaptism in the sixteenth century was a diverse movement; it didn’t have any strong central authority (unlike the Anglican reformation in England, which was entirely under the control of the King). But most Anabaptists would have shared the following convictions:
The Bible. Anabaptists agreed with the 16th Century Protestant Reformers that, under Christ, the Bible (not Church Tradition) has supreme authority in the life of the Church. However, they disagreed strongly with them about its interpretation and application. They focused on the New Testament and especially on the life and teachings of Jesus – a ‘Christocentric’ interpretation – and this radically affected the way they understood the Bible. They started from Jesus and interpreted everything else from him, and they suspected that the Reformers started from the doctrinal passages and tried to fit Jesus into them.
So, for instance, Catholics and Protestants justified their belief in the ‘just war’ theory by appealing to Old Testament passages in which God seems to command his people to go to war. Anabaptists saw this interpretation as contradicting the teaching of Jesus to ‘love your enemies and do good to those who hate you’, and so they used Jesus to interpret the rest of the Bible, rather than the other way around.
Salvation. The Protestant Reformers emphasized justification by faith (which they understood to mean that we are declared righteous by God because of Jesus’ death, not our own good works, and that we receive this as a free gift, by faith) and forgiveness of past sins. Anabaptists did not necessarily disagree. but their main emphasis was onnew birth and the power to live as Jesus’ disciples. They stressed the work of the Holy Spirit in believers, and taught that Jesus was to be followed and obeyed, as well as trusted; he was not only Saviour but also Leader and Lord. So Dirk Philips (1504-1568) wrote: “Jesus with his doctrine, life and example is our teacher, leader and guide. Him we must hear and follow.” Hans Denck (1495-1527) insisted that faith and discipleship were inter-connected: “no one can truly know Christ unless he follows him in life, and no one may follow him unless he has first known him.”
The Church. Anabaptists formed churches made up of committed disciples and denied that all citizens should automatically be regarded as church members (as Catholics and Protestants assumed). They insisted on differentiating believers from unbelievers, so that church membership could be voluntary and meaningful, and they resisted state control in their churches. They rejected infant baptism as unbiblical, forcibly imposed on children, and a hindrance to developing believers’ churches. They challenged the way clergy dominated the life of traditional churches and also the lack of church discipline. Their gatherings were informal and unstructured, concentrating on Bible study and singing. Some of them encouraged women to participate much more actively than was normal in church and society in their day. One of their early documents, A Congregational Order (1527), says, “when the brothers and sisters are together, they shall take up something to read together. The one to whom God has given the best understanding shall explain it…when a brother sees his brother erring, he shall warn him according to the command of Christ, and shall admonish him in a Christian and brotherly way.”
Evangelism. Catholics and Protestants did not normally practice evangelism. When they had state support they relied on legal sanctions to enforce church attendance. They assumed that church and society were the same, so their policy was to pastor people through the parish system, rather than seeing them as unbelievers and evangelizing them. The Anabaptists rejected this interpretation of church and society, and so they embarked on a missionary venture to evangelise Europe. Evangelists like Hans Hut (1490-1527) traveled widely, preached in homes and fields, interrupted state church services, baptised converts and planted churches. Such evangelism, ignoring national and parish boundaries, and carried out by untrained men and women, was regarded as outrageous by the state churches.
Ethics. Anabaptists departed from the accepted norms of their society and lived in anticipation of the Kingdom of God.
They questioned the validity of private property. One group, the Hutterites, lived in communities and held their possessions in common. Most Anabaptists retained personal ownership, but all taught that their possessions were not their own but were available to those in need. The 1527 Congregational Order urged: “Of all the brothers and sisters of this congregation, none shall have anything of his own, but rather, as the Christians in the time of the apostles held all in common, and especially stored up a common fund, from which aid can be given to the poor, according as each will have need, and as in the apostles’ time permit no brother to be in need.” When they shared communion they confirmed this mutual commitment.
They rejected the use of violence, refusing to defend themselves by force. Conrad Grebel (1498-1526) described his congregation: “Neither do they use worldly sword or war, since all killing has ceased with them.” They urged love for enemies and respect for human life. Anabaptists accepted that governments would use force but regarded this as inappropriate for Christians. Felix Mantz (c1498-1527) concluded: “no Christian could be a magistrate, nor could he use the sword to punish or kill anyone.” They aimed to build an alternative community, changing society from the bottom up.
Many refused to swear oaths. Oaths were very important in sixteenth-century Europe, encouraging truth-telling in court and loyalty to the state. Anabaptists often rejected these, citing Jesus’ teaching in Matthew 5 and arguing that they should always be truthful, not just under oath. Nor would they swear loyalty to any secular authority.
Suffering. Anabaptists were not surprised by persecution. They knew they would be seen as revolutionaries, despite their commitment to non-violence; as heretics, despite their commitment to the Bible; and as disturbers of the status quo. They regarded suffering for obedience to Christ as unavoidable and biblical: suffering was a mark of the true church, as Jesus had taught in the Sermon on the Mount. Their very persecution of Anabaptists showed that the reformers themselves were not building a biblical church.
Note: this post is adapted from this article on the Anabaptist Network website.