I had the awesome privilege of a grand adventure this past May. For 16 days, I joined 8 Mennonites from Winnipeg and we traveled across Holland and ventured into Belgium. The journey was a pilgrimage celebrating the 500th anniversary of anabaptism, visiting sites of Mennonite history. And it was a bikepacking trip. For some on the trip, it was a time to revisit their family origins and visit the graves of their ancestors. We carried all our luggage on our bikes, and I tallied over 750 miles of biking. We walked and biked the grounds of Menno Simon’s birthplace, and toured the castles, dungeons and town squares where the Anabaptists were tortured and martyred.
Historical background: The first anabaptism took place in Zurich, Switzerland in January 21, 1525 when Conrad Grebel baptised George Blaurock. 500 years later marks the quincentennial, the 500th anniversary of the birth of Anabaptism. Many folks point to the Schleitheim confession of 1527 as the real beginnings of Anabaptism, with its 7 articles as central to Anabaptism. Those 7 articles are
● Baptism: Baptism is to be administered only to those who have consciously
repented and believe in Jesus Christ, rejecting infant baptism.
● The Ban: Those who fall into sin are to be disciplined and, if unrepentant,
excluded from the fellowship of the church (the “ban”).
● The Lord’s Supper: Only those who have been baptized are permitted to
participate in the Lord’s Supper, which is understood as a symbolic remembrance
of Christ’s sacrifice.
● Separation from the World: Anabaptists are called to separate themselves from
the world and its sinful practices.
● Pastors/Shepherds: The church should be led by pastors who are people of good
reputation, responsible for teaching, discipline, and leading in prayer and
sacraments.
● The Sword: Anabaptists advocate for non-resistance and refuse to bear arms or
participate in violence.
● The Oath: Anabaptists reject the taking of oaths, based on Jesus’s teachings
about truthfulness.
Cast of Characters:
The groups leader and organizer was Chris Heubner. His family attended CHMF at its
inception while studying at Duke, where he got a PhD in theology and ethics. He returned to his native Canada to teach Philosophy, early Christian history, and even teaches a class on the Martyrs Mirror at Canadian Mennonite University in Winnipeg. He is an avid cyclist and has decades of bike racing experience. His wife Rachel and his 17 year old son Marcus, the fastest cyclist on the trip, also came on the trip. There was another Canadian Mennonite University professor on the trip, who teaches International Development Studies, Ray van der Zaag, and his wife Jayne. The rest of the crew was made up of Winnipeg Mennonites, long time friends and participate in the same church and bike club, Dave and Anita Epp and Leanne Friesen.
I am going to share some of historical background and observations, questions and musings that I learned along the way.
What was it like to live back then? What were the cultural, historical and environmental
factors that made a fertile field for the organic growth of Anabaptism? From the children’s story, the poverty of the people, brought about by floods, poor harvests, near starvation, and the bubonic plague gave a desperate people hope in Anabaptism as the resolution of problems in the endtime. The Dutch were living under the oppressive rule of the Spanish king, the Holy Roman Emperors Charles V and Phillip II, who were constantly waging war and trying to expand their empires. And they were devout catholics, King Phillip II told Pope Pius, “I would rather lose all my lands and a hundred lives than be king over heretics.”
So today’s passage from Roman’s would be an appropriate passage of hope for the
peasants and common people of Europe at the time, they surely longed to be “set free from enslavement to decay and will obtain the freedom of the glory of the children of God.”
They had to hope for what the could not see. So amidst the struggle and death–The
apocalypse was coming, said Melchior Hoffman in 1530. Melchior Hoffman was an Anabaptist radical and predecessor to Menno Simons. Menno could be called a Melchiorite. The end was nigh and the second coming would occur in Strasbourg, Hoffman preached. These radicals were sacramentarians, they did not believe in transubstantiation. and they were rebaptizers, Anabaptists. Some of Hoffman’s disciples became violent radicals, most notably Jan Matthijs, who changed to prophesy of the second coming from Strasburg to the location of Munster.
Whereas Hoffman urged his followers to wait for God, and the possibility of annihilating
the wicked by arms may occur at Christ’s return; Jan Matthijs taught that the faithful were to make a place for Christ’s kingdom now by destroying the wicked. Matthijs forced everyone in Munster to be baptized and join the new Jerusalem, or leave the city. Military preparations were made. The Bishop of Muster gathered an army and laid siege to Munster, and Matthijs was killed. Jan van Leiden took over leadership and proclaimed himself the new King David. He introduced polygamy, which he justified with old testament teachings and on account of the death in battle of so many of the male leaders. The city finally fell in 1535 and the bodies of 3 of the leaders were put on display in iron cages hanging from the cathedral as a warning and reminder to any other revolutionaries.
So the local rulers had some strong reasons for trying to quell the Anabaptist
movements. Luther and others were reformers of the church, but these Anabaptists were
revolutionaries.
My journeys also took me to Bolsward, and to the prisons at Leeuwarden, part of which
had been converted into a really nice, modern shopping mall, and another part had been turned into a hotel, where each prison cell had been converted into a nice little artists shop, or a hotel room. Let me tell you the story of Bolwsard, another site of a violent Anabaptist uprising, that contributed to Menno’s deciding to abandon the Catholic church where he was a priest and importantly, to be totally nonviolent. We kind of take it for granted that we are pacifists, and that we all agree on that. But that really wasn’t the case for all Anabaptists at the time. Here’s what happened in Bolsward:
A band of about 300 rallied to support Munster and took over a monastery at Bolsward known as Oldeklooster, near Menno Simon’s hometown Witmarsum. The stadholder sieged the castle for a week,and of those who did not lose their lives in the storming, 37 were at once beheaded and 132, both men and women, taken to the prison at Leeuwarden, of whom 55 were executed there after a short trial. Among the victims of Oldeklooster was Peter Simons, who might have been a brother of Menno Simons.
Let me read to you this biographical passage from Menno Simons, these events at Bolsward and Munster catalyzed him to publicly leave his Catholic priesthood and become a leader of the Anabaptists at that time known as Melchiorites, and again to denounce the violence of some of the other Anabaptist groups:
I write to you the truth in Christ, and lie not. In the year 1524, being then in my twenty eighth year, I undertook the duties of a [Catholic] priest in my father’s village, called Pingjum, in Friesland. Two other persons of about my age, also officiated in the same station. The one was my pastor, and was well learned in part; the other succeeded me; both had read the scriptures partially; but I had not touched them during my life, for I feared, if I should read them they would mislead me. Behold! such a stupid preacher was I, for nearly two years.
In the first year thereafter a thought occurred to me, as often as I handled the bread and wine in the mass, that they were not the flesh and blood of the Lord. I thought that it was the suggestion of the devil, that he might lead me off from my faith. I confessed it often sighing and praying, yet I could not be freed from this thought.
Those two young men whom I have mentioned and myself spent our time daily in playing, drinking, and all manner of frivolous diversions, alas! as it is the fashion and way of such useless people; and when we were to treat a little of scripture, I could not speak a word with them without being scoffed at; for I did not know what I asserted. This shows how hidden the word of God was to my understanding.
At length I resolved that I would examine the New Testament attentively. I had not proceeded far in it before I discovered that we were deceived. My conscience, which was troubled on account of the sacramental bread mentioned earlier, was soon greatly relieved, without any human aid or advice; though I was encouraged by Luther in the belief that human authority cannot bind to eternal death.
Through the illumination and grace of the Lord, I continued daily to examine the scriptures, and was soon considered by some, though undeservedly, as being an evangelical preacher. Every one sought my company, the world loved me and held my love, yet it was said that I preached the word of God, and was a fine man.
Afterwards it happened, before I had ever heard of the existence of brethren, that a godfearing, pious man, named Sicke Snyder, was beheaded at Leeuwarden, for being rebaptized. It sounded strange to me, to hear a second baptism spoken of. I examined the scriptures assiduously and meditated on them earnestly, but could find nothing in them concerning infant baptism. After I had discovered this, I conversed with my pastor on the subject; and after much discussion, he had to admit, that there was no scriptural foundation for infant baptism. Notwithstanding all this, I dared not trust my own understanding, but consulted several ancient authors. They taught me that children were to be washed by baptism from their original sin. I compared this doctrine with the scriptures and found that it made baptism take the place of the blood of Christ.
Afterward, desiring to know the grounds for infant baptism, I went and consulted Luther. He taught me that children were to be baptized on account of their own faith. I perceived that this also was not in accordance with the word of God.
Next I consulted Bucer. He taught that infants were to be baptized, that their baptism would cause those who had their training, to be more careful in bringing them up in the way of the Lord. I perceived that this doctrine, too, was without foundation.
I then consulted Bullinger. He directed me to the covenant and circumcision. This I found incapable of being substantiated by scripture.
Having thus observed that authors varied greatly among themselves, each following his own opinion, I became convinced that we were deceived in regard to infant baptism.
Shortly after, I went [as priest] to the village in which I was born, called Witmarsum. Covetousness and a desire to obtain a great name, were the inducements which led me to that place. There I spoke much concerning the word of the Lord, without spirituality or love, as all hypocrites do, and by this means I made disciples of my own stamp, such as vain boasters and light—minded babblers, who, alas! like myself, cared but little about these matters. Although I had now acquired considerable knowledge of the scriptures, yet I wasted that knowledge through the lusts of my youth in an impure, sensual, unprofitable life, without any fruit, and sought nothing but gain, ease, favor of men, splendor, reputation and honor, as all generally do who embark in the same ship.
Thus, my reader, I obtained a knowledge of baptism and the Lord’s supper, through the illumination of the Holy Ghost, through much reading of the scriptures, and meditating upon them, and through the gracious favor and gift of God, but not by means of the service of misleading sects, as it is reported of me: I hope that I write the truth and do not seek vain glory; though some [of the sects], doubtless, may have contributed to my assistance in the pursuit of truth, yet will I, for this, render thanks to the Lord forever.
Meanwhile it, happened, when I had resided there about a year, that quite a number broke in upon baptism; but whence the first beginners came, or where they resided, or who they properly were, is to this hour unknown to me, neither have I ever seen them.
Afterwards the sect of Munster made inroads, by whom many pious hearts in our quarter, were led into error. My soul was much troubled, for I perceived, that though they were zealous, they erred in doctrine. I exerted my feeble efforts, as far as I was able, in opposing them by preaching and exhortations. I conferred twice with one of their leaders, once in private, and again in public; but my admonitions availed nothing, because I did that myself which I well knew was not right.
The report spread far abroad that I could readily silence these persons. All looked to me. I saw that I was the leader and defender of the impenitent, who all depended upon me. This pained my heart; I sighed and prayed, “Lord help me, lest I make myself partaker of other men’s sins.” My soul was troubled and I reflected upon the result of my doings, namely, that if I should gain the whole world, and live a thousand years, and at last have to endure the wrath of God, what would I have gained?
Afterwards; the poor straying flock, who wandered as sheep without a shepherd, after many severe edicts and slaughters, assembled near my place of residence, called Oude Klooster; and, alas! through the ungodly doctrines of Munster, and in opposition to the Spirit, the word and the example of Christ, drew the sword to defend themselves, which the Lord commanded Peter to put up in the sheath.
After this had transpired, the blood of the slain, although it was shed in error, grieved me so sorely that I could not endure it. I could find no rest in my soul. I reflected upon my carnal, sinful life, my hypocritical doctrine and idolatry, in which I continued daily under the appearance of godliness. I saw that these zealous children willingly gave their lives and their estates, though they were in error, for their doctrine and faith. And I was one of those who had discovered some of their abominations, and yet I myself remained satisfied with my unrestrained life and known defilements. I wished only to live comfortably and without the cross of Christ.
Thus reflecting upon these things my soul was so grieved that I could no longer endure it. I thought to myself, miserable man! what shall I do? If I continue in this way, and live not in conformity to the word of the Lord, according to the knowledge of the truth which I have obtained; if I do not rebuke to the best of my limited ability the hypocrisy, the impenitent, carnal life, the perverted baptism, the Lord’s supper and the false worship of God, which the learned teach; if I, through bodily fear, do not show them the true foundation of the truth, neither use all my powers to direct the wandering flock (who would gladly do their duty if they knew it) to the true pastures of Christ, Oh, how shall their shed blood, though shed in error, rise against me at the judgment of the Almighty, and pronounce sentence against my poor, miserable soul.
My heart trembled in my body. I prayed to God with sighs and tears, that he would give to me, a troubled sinner, the gift of his grace, and create a clean heart within me; that through the merits of the crimson blood of Christ, He would graciously forgive my unclean walk and unprofitable life, and bestow upon me, wisdom, Spirit, candor and fortitude, that I might preach his exalted and adorable name and holy word unperverted, and make manifest his truth to his praise.
I began in the name of the Lord to preach publicly, from the pulpit, the word of true repentance; to direct the people into the narrow path, and through the power of the scripture to reprove all sin and ungodliness, all idolatry and false worship, and to present the true worship, also baptism and the Lord’s Supper, according to the doctrine of Christ, to the extent that I had at that time received grace from God.
I also faithfully warned every one in relation to the abominations of Munster, concerning kings, polygamy, dominion, the sword, etc., until after the expiration of about nine months, when the gracious Lord granted me his fatherly Spirit, aid and power; then I voluntarily renounced all my worldly honor and reputation, my unchristian conduct, masses, infant baptism, and my unprofitable life, and at once willingly submitted to distress and poverty, and the cross of Christ. In my weakness I feared God; I sought out the pious, and though they were few in number, I found some who were zealous and maintained the truth. I conversed with the erring, and through the aid and power of God, with his word, reclaimed some from the snares of damnation, and gained them to Christ, while the hardened and rebellious, I commended to the Lord. Behold, thus, my reader, the God of mercy, through the benign influence of his abounding grace, exerted upon me, in my heart, a miserable sinner, produced in me a new mind, humbled me in his fear, taught me to know myself in part, turned me from the way of death, and graciously called me into the narrow path of life, to the communion of his saints. To him be praise forever more, Amen.
Menno Simons writings accessed at: https://christianhistoryinstitute.org/study/module/menno-simons
Doopsgezinde, Ride OUT! What is a Doopsgezinde, anyways?
Well, its what the Dutch Mennonites call themselves even today. The literal translation is “baptism minded.” Menno was not the founder of the Anabaptists. During a time when governments sought to control the population through religion, government leaders were highly suspicious of Anabaptists, particularly after the debacle at Munster 1534-1535. But in the province of Friesland, Countess Anna of East Friesland allowed peaceful Anabaptists, whom she referred to as Menists to live in her territory by not enforcing the laws of the time. But the Dutch preferred to call themselves Doopsgezinde, not wanting to be named after a particular person.
So that was what we called our biker gang, that was our call every morning on the next leg of our journey. Tying together the themes of wisdom and creation.
Perhaps these groans of creation of our faith community whether called the Menists,
Mennonites, Doopsgezinde, was the early period of martyrdom. And isn’t wisdom the wisdom of God, our collective, evolving understanding of who God is and how to be followers of Christ? We must pray and listen for God’s voice and meditate, and
search the scriptures. This was a new thing then, this is what was occurring, where debates that were led by folks with new access to the actual scriptures to totally transform the church community. The debate is not settled and is ongoing.