Anabaptists

Summary

The term Anabaptist has come to be applied to a broad religious

movement at the beginning of the Radical Reformation (1520
1580). Anabaptism was not a centralized or homogeneous sect. The
early origins of the Anabaptist are still being debated. There have
been estimates of up to forty independent sects within the general
category of what has been termed Anabaptism.

Anabaptist comes from the Greek meaning "rebaptiser". The term

was usually used as a form of derision. Individuals did not refer to
themselves as Anabaptists, some groups used the term Brethren to
describe themselves. By 1525, Anabaptist congregations were
spreading across most of German speaking Europe.

Continental Anabaptist congregations rejected the corrupted

doctrines and practices of the Roman Church, and the new
Reformed Protestants Churches of the Reformation. Anabaptists
sought instead to reestablish a true Christian community based on
their concepts of the early New Testaments congregations. They
saw themselves as the new saints of the one true Church.

Regional leaders, or "Spirituals" as there were also known often

established the norms for the local Anabaptist congregation under
their leadership. These leaders often espoused widely varied
messages to their congregation. Some of them were marked early
as enemies of the State and hunted down, imprisoned, or
executed.

Most Anabaptist congregations held a general core of spiritual

values. They attributed little importance to most questions of
theology, and religious ceremonies in general. They placed a high
value on the inspired Word of God, and a love for their fellow man.
Discipleship was a valued tenet. They shunned contact with the
corrupted worldly society outside their own communities.

A central issue of theological disagreement with the Anabaptist

position was the question of infant baptism. Anabaptists argued
that infant baptism had no New Testament authority. For the
Anabaptist, the approved methodology of baptism was a personal
pledge of faith of a committed believer coupled with their act of
"adult baptism" which would than assure the converts' real spiritual
salvation. This was known as "believers baptism" or "rebaptism".

Baptism became a metaphor of Anabaptism, the wakening or

rebirth to a new religious nature or life. Contrary to general belief,
the use of immersion for baptism was not considered the norm
among Anabaptists, but it was not excluded.

The Eucharist or Holy Communion was rejected as a sacrament, but

was observed as a memorial service based on New Testament
ideals. They preached complete religious freedom based on a
literal Bible, and the total independent control of their own
congregations and the election of their own clergy. They
postulated their own unique form of succession by their Elders
only, an Anabaptist form of apostolic succession.

Anabaptists advocated the doctrine of free will as did the Roman

Church and others. They denounced the predestination theology of
Calvinism. Anabaptists also embraced the doctrine of the "celestial
flesh of Christ", where Christ did not develop from the mortal flesh
of his mother Mary. Some Anabaptists preached a form of anti
Trinitarianism while other held traditional views on the Trinity.
Anabaptists held a rather strict social ethic. They preached the
separation of the Church and State, including the abolishment of
any State religion. They viewed the State as a potential enemy to
their faith, and community. Those who "carried the Sword" for the
State were considered in a state of sin, and were to be avoided and
thought to be condemned in the eyes of God, also known as
Magistery.

Anabaptists did not reject all aspects of "rendering unto Caesar",

but they were generally quite limited in what they did allow.
Members were often fined or imprisoned for their acts of civil
disobedience, the breaking of local codes and laws such as refusing
to take public oaths, paying taxes, and the taking up of arms.

A few Anabaptist leaders espoused their own radical beliefs of the

imminent coming of the Millennium of the Saints. These more
militant congregations started to prepare for the overthrow of the
current ungodly and corrupted world of Man. Some of these
militant Anabaptist groups developed into quasicommunistic
communities.

Militant Anabaptist uprisings were occurring in Europe. The former

Catholic town of Mnster in Westfalen had been transformed into a
bastion of militant Anabaptism (153235). Catholic and Protestant
Europe raised an army to oust these militant Anabaptists. The town
was put under siege in Jan. 1535. It was captured a few months
later by traitors escaping from the city. Mnster became a general
hew and cry against all Anabaptists, not just the militant few.

Based on their radical theology of social change and religious

beliefs, the Anabaptists came to be persecuted by most civil
authorities and State officials in Europe. Luther, Calvin, Zwingli,
and the Catholic Church soundly denounced the Anabaptists and
their cause.

By 1540, most of the early regional Anabaptist leaders had been

either imprisoned or had been executed. Persecutions against the
Anabaptists continued in various portions of Europe into the 1580's.

Some of the more pacifist congregations were able to survived

these purges in Holland and in Northern Germany under the
leadership of the Dutch priest, Menno Simons (14961561) a.k.a.
Simonszoon. Religious toleration was finally secured for these
congregations in Holland by the decree of William I (15331584)
a.k.a. William the Silent in 1577. Some of these Anabaptist
congregations later developed into other sects, such as the
Mennonites and the Hutterites.

British Anabaptists

In the late Tudor period (1530's1603), the distinctions between the

Anabaptist and the other Continental radical sects were often
vague or blurred. English officials often lumped many European
sects under the general heading of Anabaptism. Anabaptists
became a default term for many a radical theology.

Foreign Anabaptists were known in England from as early as the

1534's mostly former Dutch or Flemish congregations seeking
religious freedom. Anabaptists often found in England a kindred
society especially among its former Lollard communities. The port
communities were favored havens.

Henry VIII (15091547) was known for his persecution of foreign

Anabaptists. Between 15351546 large numbers of foreign
Anabaptists were executed or burned at the stake for heresy. In
1535, some 25 Dutch Anabaptists who had fled the Amsterdam
Uprisings were quickly rounded up. They were arrested,
condemned for heresy and burned at the stake within the month.

William Tyndale(1494?1536) , Bible translator and dissident, was

pursued by the English Church authorities to burn his Bible
translations. The agents of Henry VIII had tried to capture Tyndale.
This was finally accomplished at Antwerp in 1535. At the request of
Henry VIII's, Tyndale was ordered to be executed by the Emperor's
decree for his heretical beliefs including alleged Anabaptist views.
After being held eighteen months in prison, he was finally strangled
and burnt at the stack at Vilvorde under the heresy laws of Holland
on 6 October 1536. Tyndale's translations were banned in England
by Henry VIII in 1537. Others dissidents were to suffer similar fates
for holding alleged Anabaptist views.

During the reign of Edward VI (15471553) , under the watchful eye

of William Cranmer, Archbishop of Canterbury (15331556) , a less
proactive strategy was employed by the Crown towards dissenters.
A reformed Protestant philosophy was adopted towards many
radical dissidents. Heresy under the broad term of Anabaptist was
still being pursued but without the same vigor or consequences.

Thomas Putto (fl. 15491554) , a tanner from Colchester, and an

alleged Anabaptist preacher was active in London ca. 15491554.
He disrupted religious services, espoused Anabaptist beliefs and
engaged in lewd preaching. His radical behavior caused concerns
among the London officials of the period.

English Anabaptists became active after 1550 based on the

availability of Anabaptist literature in English translations. Anti
Anabaptist literature was available from the early 1550's. Actual
numbers of English Anabaptists during this period are difficult to
determine. Many divergent groups held common Anabaptist views,
but were not themselves Anabaptists. The Free Will Men, a
dissident sect, were sometimes referred to as Anabaptists by their
critics.

A Strangers Church (Reformed) was established at Austin Friars

(London) by order of Edward VI in 1550. This congregation was
modeled on the Continental reformed churches, and were
generally considered outside of the local bishops control. Other
similar congregations would appear in other large communities.

The Crown needed foreign artisans and business in England. The

Strangers Church was a concession to foreign reformed church
members. It also served as a control point for those reformed
church members from mingling into the local parishes.

Ironically these congregations were far more reformed in actual

fact than anything officially allowed under the current Church
regulations. Anabaptist's worshiped here, or in secret. Many
members of these Strangers Churches often attended other local
parish services which facilitated the spread their beliefs into the
larger general community.

Joan Bocher (d. 1550) (a.k.a. Boucher, Butcher) also known as Joan
of Kent , or Joan Knel was an prominent Anabaptist and a member
of the Strangers Church. A prominent person, she was held in jail
for a year before she was finally sentenced and condemned to be
burned at the stack on May 2, 1550 at Smithfield (London) for
holding heretical views of Christ. Ironically her judges Bishop
Nicholas Ridley (c.15001555) and Bishop Hugh Latimer (c.1485
1555) were themselves burnt at the stake at Oxford in 1555 for
heresy under Queen Mary.

During the short reign of Queen Mary I (15531558) a vigorous

campaign of persecution was pursued by the Crown against all
religious nonconformity, i.e. nonCatholics. Mary's operatives were
most effective in fulfilling their charge. Many Christians died for
their beliefs during her short reign. Many were simply labelled as
Anabaptists and condemned to death.

Under Queen Elizabeth I (15581603), Anabaptist activity openly

returned. The pursuit of heresy was again enjoined by the Church
and Crown. In 1590, Anabaptists were ordered to leave England.
They had an option to either join the National Church, or the
Strangers Church at Austin Friars (London) which had been
reestablished under Elizabeth I, but most continued to meet in
secret. The Crown was busy trying to keep control of all religious
dissidents that were perceived as potential problems to the State
and to the Crown.

Under James I (16031625) similar policies were continued by the

Crown to keep everyone under control. Conform to the law, and all
would be well. Anabaptist influences continued to migrate from
the Continent, as well as those returning English Separatists from
Holland. The influence of the foreign Anabaptists residing in
England is still an open question.

The family Legatt or Legate consisting of three brothers, all were

active in and around London ca. 15901612. They were cited as
having Anabaptist or Seeker beliefs. One was drowned, a second
died in prison for heresy. Bartholomew Legatt (1575?1612) and
Edward Wightman (d. 1612) , a.k.a. Thomas Withman were burnt
at the stake in 1612. These were the last two heresy burnings in
England. After 1612 most heretics were simply sent to prison and
there left to died.

English separatist congregations in exile on the Continent during

158090's probably provide a conduit for early English Anabaptist
traditions. Separatist congregations such as Francis Johnson (1562
1618) , and John Smyth (ca. 15541612) in Holland from 15931614
have often been cited as possible sources of Anabaptist influences
into England. Thomas Helwys' congregation which had been
associated with John Smyths' congregations in Holland returned to
London about 1612. Helwy has been cited as the first English
Baptist congregation on English soil.

During the period from 16121660, the term Anabaptist was often
used to describe or smear certain other sects who seemed to hold
or practiced believers baptism or baptism by immersion by their
opponents. These included the General Baptist, the Particular
Baptist, and other sects of the Interregnum.

Oliver Cromwell(15991658) was criticized by some for having

officers in his New Model Army that held Anabaptist sentiments.
Anabaptist sentiments were not limited only to the lower classes of
Stuart society.

English Anabaptists views influenced other dissenters views

including: Brownists, Barrowists, the early Baptists, and other
nonconformists groups. Small pockets of support continued into the
18th century. Like the Lollards before them, Anabaptists
submerged themselves into the fabric of their local communities.
Being an Anabaptist, and holding some Anabaptist views still clouds
the history of this period.

A SELECT ANABAPTIST BIBLIOGRAPHY

Primary Sources

[Anon.] An answer to a epistle, written by Thomas Salthouse, to

the churches of the Anabaptists, so called [1660?] [Wing A3351C]
[ESTCR224241]

[Anon.] The Brownists Conventicle (1641)

[Anon.] A confession of faith of several congregations or churches

of Christ in London, which are commonly (though unjustly) called
Anabaptists. ... (1651) [EEb, 16411700; 2048:11] [Wing C5786]

[Anon.]. A Declaration of Several of the People called Anabaptists

(1659)

[Anon.] The third address of some persons, known by the name of

Anabaptist, in the county of Lincoln, ... [EEb; tract suppl.;
C5:1(C.112.h.4(74); C15:2(816.m.24(12)] [Wing T897]
[ESTCR225764]

[Anon.] To the supreme authority of the nation, the Parliament of

the Commonwealth of England, &c. The humble petition and
recantation of many dissatisfied persons, commonly known by the
name of Anabaptist (1660) [EEb, 16411700;2046:29] [Wing
T1730bA]

[Anon.]. A treuue nyeuu tydinges of the woderfull worcks of the

Rebaptisers of Mster in Westuall [s.n.] [STC 564]

Ainsworth, Henry, 15711622? A censure upon a dialogue of the

Anabaptists intituled A description of what God hath predestined
concerning man (1630) [STC 226]

______. A seasonable discourse, or A censure upon a dialogue of

the anabaptists, intituled, A description of what God hath
predestinated concerning man; is tryed and examined ... (1644)
[EEb, 16411700; 80:3, 237:E.50, no. 8] [Wing A812]

Allen, RIchard, b. 1604/05. An antidote against heresy: or A

preservative for Protestants against the poyson of Papists,
Anabaptists, Arrians, Arminians, &c. and their pestilent errours.
... [1641] [Thomason Tracts; 166:E.1168(2); 251:1168(2)] [Wing
(2nd ed.) A1045A] [ESTCR208803]

Baillie, Robert, 15991662. Anabaptism, the tvre fovntaine of

independency, Brownisme, Antimony, Familisome, and the most of
the other errours, which for the time due trouble the Church of
England, ... (1647) [Wing B452A] [EEb, 16411700 ; 1626:44]

Calvin, John, 15091564. Omnia opera. Vol. VII, Brieve Instruction

pour armer tous bons fideles contre les erreurs de la secte des
Anabaptistes.

Chamberlen, Peter, 16011683. A letter to Mr. Braine Br. of

Divinity concerning an administration of waterbaptisme [1650]
[EWEb, 16411700; 1664:14] [Wing C1897]

Cooche, Robert. The Confutation of the Errors of the Careless by

Necessity (ca.1557)

England. Sovereign (15091547 : Henry VIII) A proclamation

concerning heresie. Proclamations 15340422 [1535] [EEb. 1475
1640; 25:05] [STC 7785][ESTCS110336]

England and Wales. Sovereign (15581603 : Elizabeth I) By the

Quene The Quenes Maiestie Vnderstandinge, that of late tyme
sundrye persons beynge infected with certayne daungerous and
pernicious opinions, in matters of religion, contrraarye to the
fayth of the Church of Chryste, as Anabaptistes and suche lyke ...
Proclamations. 15600922 [1560] [EEb, 14751640; 455:21] [STC
7916] [ESTCS112095]

Featley, David, 15821645. Katabaptistai kataptystoi. The Dippers,

dipt. Or, The Anabaptists duck'd and plung'd over head and eares,
at a disputation in Southwark. ... (1645) [Wing F858]
[ESTCR233959]

Hart, Henry, fl. 1549. A godly newe short treatyse instructyng

euery parson, howe they shulde trade theyr lyues in [the]
imytacyon of vertu ... [1549?] [STC 12887.7] [ESTCS92872]

______. A Godlie Exhortation to all suche as professe the Gospell,

wherein they are by the swete promises thereof prouoked [and]
styrred vp to folow the same in liuing [1549]

James I, King of England, 15661625 and Bacon, Francis, 15611626.

A true relation of the commissions and warrants of the
condemnation and burning of Bartholomew Legatt and Thomas
Withman, the one in WestSmithfield, London, the other at
Lichfield, in the year, 1611. Signed with K. James his own hand. In
which is laid open their most blasphemous ranters in these times
profess to be their new lights. (1651) [EEb, 16411700; 1967:16]
[Wing (CDROM, 1996) J146] [ESTCR216993]

Jeffery, William, 16161693. The humble petition and

representation of the sufferings of several peaceful, and innocent
subjects, called by the name of Anabaptist, ... [1661] [EEb, 1641
1700; 1779:4] [Wing H3444] [ESTCR214927]

Johnson, Francis,15621618. A brief treatise against two errours of

the Anabaptists (1609) [STC14659]

______. A Christian plea concerning three treatises: I. The first

pouching the Anabaptist, & others mainteyning some like errors
with them. II. The second, touching such Christians, as now are
here, commonly called Remonstrants or Arminians. III. The third,
touching the Reformed Churches, with whom my self agree in the
faith of the Gospel our our Lord Jesus Christ (1617) [STC 14661]
Knox, John, c151372. An answer to a great nomber of
blasphemous cauilltions written by an Anabaptist (1560) [STC
15060]

Mntzer, Thomas, 1490?1525. Schriften.

______. Thomas Mntzers Briefwechsel (1931)

______. Thomas Mntzers politische Schriften (1950)

Taylor, John, 15801653. A Brownists conventicle: or an assemble

of Brownists, separatists, and nonconformists, ... (1641) [EEb,
16411700; 254:E.164[13] [Thomason Tracts; 29:E.164[13] [Wing
(2nd ed.) T436][ESTCR532]

______. A Swarme of Sectaries and Schismatiques (1641)

Thache, Thomas, b. 1616/17 . Gainsayer convinced: or, An answer

to a certain paper, subscribed and sent by certain seduced and
seditious people to a minister in the countrey; ... (1649)
[Thomason tracts; 87:E.568(1)] [Wing T827] [ESTCR206240]

WellWiller and Daily Desierer of a Happy Settlement of Truth and

Peace. An answer to a scandalous paper lately sent to the righ
Honourable the Lord Mayor, touching a late dispute intended by
the Anabaptists with the Presbyterians. ...(1646) [Thomason
tracts:57:e.355(16)] [Wing A3345] [Whitley 66646] [ESTCR201115]

Secondary Sources

Bax, E. B., Rise and Fall of the Anabaptists (1903)

Blanke, F., "Das Reich der Weidertufer zu Mnster 15341535

Archiv fr Reformationsgeschichte, 37 (1940)

Clasen, C., Anabaptism: A Social History, 15251618 ... (1972)

Estep, W. R., The Anabaptist story (1975)

______. (ed.) Anabaptist Beginnings (15231533): A Source Book

(1976)

Heath, R., Anabaptism from its rise at Zwickau to its fall in

Mnster (1895)

Heriot, D., "Anabaptism in England during the 16th and 17th

centuries", Transactions of the Congregational Historical Society,
12 (193536)

______. "Anabaptism in England during the 17th Century"

Transactions of the Congregational Historical Society, 13 (193739)

Horst, I. B., "England" in Mennonite Encyclopedia (4 vols., 195559)

______. Radical Brethren: Anabaptism and the English Reformation

in 1558 (1972)

Horsch, J., The rise and fall of of the Anabaptists of Mnster",

Mennonite Quarterly Review, 10 (1935)

Klassen, P. J., The Economics of Anabaptism, 15251560 (1964)

Kawerau, P., Melchior Hoffmann als religiser Denker (1954)

Littell, F. H., The Anabaptist view of the Church (2nd ed., 1958)

______. The Origins of Sectarian Protestantism: A Study of the

Anabaptist View of the Church (1964)

Loades, D., "Anabaptism and English Sectarianism in the Mid

Sixteenth Century", Studies in Church History , 2 (1979)

Meusel, A., Thomas Mntzer und seine Zeit (1952)

Payne, E. A., The Anabaptists of the 16th century (1949)

______. "Who were the Baptists?" Baptist Quarterly, 16 (195556)

Smithson, R. J., The Anabaptists (1935)

Stayer, J. M., Anabaptist and the Sword (1972)

______. Hans Hut's doctrine of the sword: an attempted solution"

Mennonite Quarterly Review, 39 (1965)

______. Pachull, W. O., and Deppermann, K., "From Monogenesis

to Polygenesis: The Historical Discussion of Anabaptist Origins",
Mennonite Quarterly Review, 49 (1975)

White, R. B., "The Baptists of Reading, 16521715", Baptist

Quarterly, 22 (196768)

______. "The doctrine of the Church in the Particular Baptist

confession of 1644", Journal of Theological Studies, N.S. 19 (1968)

Whitley, W. T.,The Baptists of London [n.d.]

Williams, G. H., The Radical Reformation (1962)

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