Anabaptist

Anabaptists (meaning "re-baptizers") represent a radical Protestant tradition tracing its history to the 16^th century C.E. reformer Ulrich Zwingli. The Anabaptists were distinct because of their assertion of the necessity of adult baptism, rejecting the infant baptism practiced by the Roman Catholic Church. They believed that true baptism required a public confession of both sin and faith, which could only be accomplished as an adult exercise of free will. Another defining characteristic of Anabaptists is their belief in the separation of church and state, and the concept that the church represents the community of saved. Even though the Anabaptist movement began in Zurich, Switzerland, it quickly spread to Moravia and throughout Germany. Many Anabaptists were persecuted in Europe, by both Roman Catholics and other Protestant groups, and most Anabaptist leaders were executed by the end of the 16^th century C.E. However, in northern Germany and the Netherlands, pacifist Anabaptists rallied under the leadership of Menno Simons and survived the persecution. Menno's followers would eventually form the Mennonite tradition and become the only lasting Anabaptist tradition. The Mennonites continue to treasure the teachings of Menno, which include thoughts on pacifism, spirituality, and social ideas. Anabaptists, through the Mennonite tradition, are known for their separation from the world (including a refusal of military service), pacifism, radical discipleship, and simplicity of life.

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The Anabaptist movement traces its beginnings to early 16th-century Europe, near the outset of the Protestant Reformation. Dissatisfied with the pace and extent of Protestant reform, the Anabaptists pushed for more radical reform measures, including adult baptism.

The Anabaptists drew upon widespread critiques of the medieval church, including those cited by Martin Luther. But the Anabaptists also drew upon critiques leveled by more radical evangelical reformers, including Andreas Karlstadt, Thomas Muntzer, and Casper Schwenckfeld.

Due to Anabaptism's disparate origins, the movement's founders cannot be easily identified. Most scholars, however, point to three centers of early Anabaptist ferment: in Zurich, led by Felix Mantz and Conrad Grebel; in south Germany, led by Hans Hut and Hans Denck; and in north Germany and Holland, led by Melchior Hoffman.

Anabaptists view the Protestant canon, which includes the Hebrew Bible and the New Testament, as uniquely authoritative. Most Anabaptist groups have given greater attention to the Gospels than other parts of the Christian scriptures.

Early Anabaptist historiography was characterized by insider-outsider debates over Anabaptism's Christian orthodoxy. More recently, questions of essence have dominated insiders' historical discussions: what was the essence of the founders' visions, and which Anabaptist groups have most effectively maintained that essence?

From the beginning, Anabaptists faced persecution for their radical beliefs, and over 2,500 fell prey to martyrdom. For this reason and others, Anabaptism never coalesced into a unified movement.

By the end of the 16th century, the three leading Anabaptist groups were the Swiss Brethren, the Mennonites, and the Hutterites. By the end of the 17th century, the Swiss Brethren had divided into Mennonite and Amish factions, and another Anabaptist group, the Schwarzenau Brethren, had emerged.

Most early Anabaptists challenged the Constantinian idea of a state church, and most rejected violence as an option for Christians. Indeed, pacifism has long been a distinctive mark of Anabaptist Christianity.

Anabaptist migration patterns derived from their desire to live in peace, a desire that led most Anabaptist groups to migrate to North America. Some of these North American Anabaptist groups later sponsored mission efforts in Africa, Asia, and South America.

Due to missionary efforts and migration, Anabaptism is now a global faith. Some Anabaptist groups, often called "Old Orders," dress plainly and reject many modern technologies. Others Anabaptists are quite acculturated to their surrounding world.

Like other Christian groups, Anabaptists maintain that a loving God created the universe and everything in it. Marred by sin, the cosmos now stands in need of redemption, which God has offered through the life, death, and resurrection of Jesus Christ.

Anabaptists believe in a sovereign triune God: God the Father, God the Son, and God the Holy Spirit. Most Anabaptists believe in a personal archenemy of God called "Satan" or "the Devil."

Anabaptists believe that human beings were created to glorify and live in relationship with God. Since all humans break that relationship through sinful actions, they are faced with a choice: to continue their rebellion against God or repent of their sins and place their faith in God's saving grace.

Anabaptists believe that, although God created the world good, human sinfulness has resulted in great suffering. Many Anabaptists have interpreted some forms of suffering as a mark of faithfulness, befalling those who choose to "carry the cross" of Jesus Christ, the Suffering Servant.

Like many other Christians, Anabaptists contend that salvation is not earned by one's works, but rather comes through faith in Jesus Christ. Those who place their trust in Christ enter into eternal life with God, a life that extends beyond the grave.

With their dual emphases on personal access to God and the importance of daily life, many Anabaptists claim that all time is sacred. Nevertheless, Anabaptist groups meet weekly or fortnightly for communal worship and observe some elements of the Christian year (e.g., Christmas, Easter, and Pentecost).

Anabaptist groups diverge sharply on the question of a devoted sacred space. Most progressive Anabaptist groups worship in church buildings, which they sometimes call meetinghouses. Many conservative groups, however, worship in homes or barns, a reminder to them that God is present wherever God's people gather.

From their beginning, Anabaptists have practiced adult baptism and observed the Lord's Supper, both of which they view as symbolic rites or "ordinances." In addition, many Anabaptist groups have placed great significance on church discipline and footwashing.

Old Order Anabaptists often have family devotions that include Bible reading and prayer, though small group Bible studies are discouraged. Progressive Anabaptist groups encourage personal Bible study and prayer as well as involvement in small groups for Bible study, prayer, support, and encouragement.

Although most Anabaptist worship spaces are visually unadorned, Anabaptist groups view their worship ordinances -- baptism, the Lord's Supper, and footwashing -- as symbolic acts. In addition, many Anabaptist groups wear plain, uniform clothing as a symbol of humility and community solidarity.

Conservative Anabaptist groups choose ministers by lot, drawing upon the male membership within a congregation; these ministers are typically unpaid and ordained for life. Progressive Anabaptist groups hire college- and/or seminary-educated pastors endorsed by a regional or denominational body; some progressive groups orda-n women as well as men.

Most Old Order Anabaptist groups are congregational in structure, though various means exist for inter-congregational dialogue and decision-making. Other Anabaptist groups have adopted formal denominational structures with regional and/or national decision-making bodies.

Jesus' life and teachings, especially the Sermon on the Mount, provide the moral framework for Anabaptist ethics. One distinctive aspect of Anabaptist discipleship is nonviolence in all areas of life, which includes conscientious objection to war.

Anabaptists have traditionally espoused a two-kingdom theology, which envisions a radical divide between God's kingdom (as manifest in the church) and the kingdom of "the world." While many Anabaptists continue to be wary of the larger world and eschew political involvement, some Anabaptists have sought to engage the world, particularly in the areas of peacemaking and social justice work.

Conservative Anabaptist groups (e.g., Old Order groups) espouse distinct gender roles for men and women, both in church and home. Progressive Anabaptist groups are more likely to afford leadership roles to women, including ordained ministry roles. All Anabaptist groups support traditional understandings of marriage and sexuality, though some progressive congregations welcome gay and lesbian members.