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HISTORY of Christian Theology

Anabaptists and Moravians

Two early traditions of Protestantism left lasting marks on the development of Christian theology but have faded and are nearly forgotten today: Anabaptists and Moravians. Both groups were considered radical by other Protestants and Catholics and were severely persecuted by them.

Anabaptists

This branch of Protestantism began in Switzerland in 1523, when Conrad Grebel and Felix Manz disagreed with Zwingli on a number of points to reform the church. They rejected infant baptism based on two fundamental tenants of Zwingli’s reform movement: we are saved by faith alone, and the Bible is the sole authority of the church. The word Anabaptist means “re-baptized” as they insisted that one’s baptism as an infant was not valid so rational adults need to be baptized again as a sign of their faith in Christ.

Grebel and Manz reasoned that if one is saved by faith alone, then one needed to be old enough to have faith. Like Zwingli, they rejected the sacramentality of the Catholic Church and the concept that its sacraments were the means of instilling God’s grace. Baptism did not regenerate an individual and save them from original sin. Faith did. Baptism was rather a symbol of one’s acceptance of Jesus and faith in his death and resurrection. Consequently, it made no sense to baptize infants.

Catholic Priest preparing sacrament.

Grebel and Manz simply took Zwingli’s teaching that “no external thing can take away sin and make one holy” to its natural conclusion. Zwingli taught that none of the Catholic sacraments could make one holy. They were simply external signs incapable of instilling God’s grace. God extends his grace to those he elects by changing their hearts. Only an internal conversion was effective in making one holy. So the Anabaptists saw no reason to baptize infants.

The Anabaptists also believed that if the Bible is the sole authority of the Church, then nothing should be part of the Church that is not in the Bible. There is no record of children being baptized in the Bible, so infant baptism should not exist in the true Christian church. Additionally, the baptisms mentioned in the Bible were by full immersion in running water. The humanist movement searched the original meaning and proved that the very word baptism meant to immerse, not to pour or sprinkle. Consequently, only a baptism by full immersion of rational adults who had made a confession of faith in Christ was valid. Everyone else who was baptized by another method was not actually a Christian!

This radical concept not only offended devout Catholics and Reformed Christians, but it was also viewed as sedition by the civil authorities. Baptism was not only the initiation rite to become a Christian, but it was also the rite to become a citizen in Christendom. This is why Jews were not considered citizens. So when Grebel and Manz and their followers rejected infant baptism, they were not just rejecting the church; they were rejecting the civil authority of the land.

This view was amplified by their belief that the original apostolic Christian Church fell into apostasy when Emperor Constantine made it the imperial church and it became materialistic. Consequently, the Anabaptists took the radical position of separation of church and state to the point that true believers needed to completely separate themselves from the sinful, materialistic state. They were pacifists and refused to serve in the military. They even refused to hold any government position or pay taxes. They often retreated to isolated locations to avoid interaction with the sinful “world” and escape persecution.

Anabaptists also sought to emulate the worship service of the early apostolic church, so they rejected the ceremonialism of the liturgy and the hierarchical priesthood of the Catholic Church. They stressed the need for an inward spirituality and meaningful personal faith. They had no tolerance for sin within the Church and expelled or shunned those who did not obey their rules or expressed disagreement with the theology of its leaders, leading to frequent schisms and groups splitting off and starting their own true Christian congregation.

Grebel and Manz were not satisfied with Zwingli’s approach of a slow transition from Catholicism to a Reformed Church. They wanted immediate radical change. In 1525, the Zurich city council held a debate between the Anabaptist leaders and Zwingli, and when it sided with Zwingli, the city council condemned the Anabaptists as heretics worthy of death. Grebel immediately baptized several followers as an act of defiance. The Anabaptists started to leave Zurich and spread their message throughout Europe, sparking similar oppression. The Holy Roman Emperor, King Ferdinand, declared drowning was “the best antidote to Anabaptism” and sarcastically called it their third baptism.

In 1527, after Grebel had died and Manz was executed, Michael Sattler wrote the Schleitheim Articles laying out the Anabaptists’ position of complete separation from abomination (the rest of society) and acknowledged that persecution and suffering would be natural consequences of their faith. They believed that persecution was a sign of the true Church of God since the fallen world would always oppose God’s elect until his return. The theology of suffering and the doctrine of nonviolence and loving one’s enemies have become core Anabaptist beliefs, particularly after a horrific deviation from this fundamental belief by a small spinoff group in Munster.

Anabaptism got a foothold in the Netherlands, where one apocalyptic spinoff group gained control of the northern German town of Munster in 1534. Their leader became a tyrant, expelled the local bishop, and ordered everyone to convert or face death. After the mass evacuation of many of the men, he instituted forced polygamy and made many other shocking dictates. The bishop returned with an army, recaptured the town and executed the Anabaptists. This deviant Anabaptist undertaking shocked Europe, galvanizing its opposition to all forms of Anabaptism.

The Anabaptist community began to splinter until Meno Simmons came on the scene. He was a natural leader who put his faith above his personal welfare. They made him an elder and their de facto leader. He was able to consolidate many of the factions and his tradition became known by his name: the Mennonites. Later, a group split off from the Mennonites over a dispute regarding the nature and extent of separation from the world. They became known as the Amish.

Anabaptists did not get caught up in the nuanced theology found in most other Christian denominations. They were more concerned with good living. This is reflected in the Mennonite Dordrecht Confession from the seventeenth century, which states in part: “The Law of Christ is the Holy Gospel or New Testament. … [All men] if they are obedient through faith, and follow, fulfill and live according to the precepts of the faith, are His children and rightful heirs.”1

The Anabaptists are distinct from the Baptist tradition, which began a century later, but the Baptists and other Protestant traditions owe their practice of adult baptism by immersion to the Anabaptists. The Anabaptists example also contributed to the Baptists’ independent attitude and strong belief in separation of church and state.

Moravian Protestants

The Unity of Brethren, commonly known as the Moravians, was a unique Protestant tradition which emphasized a human connection with the Divine through the humanity of Jesus. Their historical influence far exceeds the size of their membership, with the current Pentecostal and Charismatic movements, liberal mainline Protestantism, and Black slave religion all having roots tapping into early Moravian Christianity. Professor Diarmaid MacCulloch went so far as to say that “The Protestant explosion might never have happened without a small group of Christians . . . the Moravian brethren.”2

In the ninth century, Eastern Orthodox missionaries brought Christianity to the ancient Bohemia and Moravia area (present-day Czech Republic). Over several centuries and with some stubborn resistance, the Roman Catholic Church gradually gained ecclesiastical control of the region. However, the populace maintained an independent streak which blossomed under John Hus’s reformation efforts and exploded into revolt upon his execution in Rome for heresy in 1415. The Hussite Wars ended in 1436 with the Basel Compacts, which allowed Bohemia to continue its Hussite version of Christianity.

Shortly thereafter, the Unity of Brethren was officially organized in 1457. This was sixty years before Martin Luther sparked the Protestant Reformation in Germany. Luther even referred to himself as a Hussite.

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1 Special credit is given to Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lectures 24 & 25 regarding the theology of the various Christian traditions originating in England.

2 B. H. Roberts, Outlines of Ecclesiastical History, (Deseret Book, 1979), 281–284. 

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