CHURCH: History and Today Apr. 21

Good morning! I hope you all had a wonderful week and are ready to look into the next chapter of our class. Last week we studied the beginnings of Dutch Anabaptism, and took a closer look at Menno Simons. Today we want to see what Anabaptism looked like after Simons death. Today we want to look at the Anabaptist movements a bit more in other areas of Europe, such as Belgium and Southern Germany. We will also take a look at Anabaptist-Mennonite movement and growth from approximately 1550-1560, and we’ll see that 100 years is not a long time for different movements and different ideas to come up, even among the Mennonites who (mostly) believed together. I have a map printed out on the back page of your notes, so that you can follow along and have a clearer picture of what and where we are talking about. We will be looking at several different areas of Europe to see how it went for Mennonites in these various areas.

To talk about south German Anabaptism, we have to start with a man name Pilgram Marpeck, an Austrian civil engineer who started in the city of Rattenberg. He was raised by God-fearing Catholic parents, and seems to have been well educated. He became a trusted civil engineer there and was in good social standing. He was quite wealthy, and owned several houses. He and his wife paid for the education of several orphan children, which shows his wealth and his heart. He was on good terms with the nobility and life seemed to be going very well.

To talk about south German Anabaptism, we have to start with a man name Pilgram Marpeck, an Austrian civil engineer who started in the city of Rattenberg. He was raised by God-fearing Catholic parents and became a trusted civil engineer there with good social standing. He was quite wealthy, and owned several houses. He and his wife paid for the education of several orphan children, which shows his wealth and his heart. He was on good terms with the nobility and life seemed to be going very well.

However, things turned a different direction. Without stating why, records say that in 1528 Marpeck was dismissed from his position. “Although all direct evidence is lacking, the reason was clearly that Marpeck had become an Anabaptist.” (Dyck, 83). Because of persecution against the Anabaptists in Austria, in 1528 he and his family moved to the city of Strasbourg (remember the name?). Strasbourg had become a center of relative tolerance for those who didn’t stay in the Catholic church, and as a result it also became a printing and distribution center for all things Reformation. Not long after moving, he became a civil engineer there. He quickly rose in rank in the city and leadership among the Anabaptists.

However, things turned a different direction. Without stating why, records say that in 1528 Marpeck was dismissed from his position. “Although all direct evidence is lacking, the reason was clearly that Marpeck had become an Anabaptist.” (Dyck, 83). Because of persecution against the Anabaptists in Austria, in 1528 he and his family moved to the city of Strasbourg (remember the name?). Not long after moving, he became a civil engineer there. He quickly rose in rank in the city and in leadership among the Anabaptists.

Some of the Protestant leaders in Strasbourg liked Marpeck, while others did not. One of the key leaders, Martin Bucer, “…was determined to get rid of him. His attitude was prompted primarily by Marpeck’s public and penetrating criticism of church affairs in Strasbourg, for which Bucer bore the main responsibility...Marpeck was a strong and forthright leader. His theological writings reveal a man of high intelligence, especially when we remember that he was a layman with no formal theological training. Although his writings tend to be wordy and repetitious, they reveal the mind of a man who had struggled effectively with some of the basic religious questions of his day. Evidently he had read much and listened carefully. Even though the Strasbourg clergy found his presence highly disturbing, they gave him the testimony that ‘he had many splendid gifts from God and in many respects manifested a vigorous good zeal.’ Bucer himself agreed that, although he was a ‘stiff-necked heretic,’ he and his wife exhibited a ‘fine, blameless behavior.’” (Dyck, 87-88).

Some of the Protestant leaders in Strasbourg liked Marpeck, while others did not. One of the key leaders, Martin Bucer, “…was determined to get rid of him. His attitude was prompted primarily by Marpeck’s public and penetrating criticism of church affairs in Strasbourg, for which Bucer bore the main responsibility. Nor is it altogether surprising that he should have resented and feared Marpeck, for Marpeck was a strong and forthright leader. His theological writings reveal a man of high intelligence, especially when we remember that he was a layman with no formal theological training. Although his writings tend to be wordy and repetitious, they reveal the mind of a man who had struggled effectively with some of the basic religious questions of his day. Evidently he had read much and listened carefully. Even though the Strasbourg clergy found his presence highly disturbing, they gave him the testimony that ‘he had many splendid gifts from God and in many respects manifested a vigorous good zeal.’ Bucer himself agreed that, although he was a ‘stiff-necked heretic,’ he and his wife exhibited a ‘fine, blameless behavior.’” (Dyck, 87-88).

Over time though, Bucer had enough of this Anabaptist leader. Not only was Marpeck influencing the common people, but because of his position and influence even city leaders and noblemen were listening to him! He was left alone for quite some time because of his skill as an engineer, and the city needed him. But eventually, he was arrested, but quickly released.

Over time though, Bucer had enough of this Anabaptist leader. Not only was Marpeck influencing the common people, but because of his position and influence even city leaders and noblemen were listening to him! He was left alone for quite some time because of his skill as an engineer, and the city needed him.

Marpeck wasn’t ever content to be a quiet leader, and felt the need to speak to others about how he understood Christian faith. This led to many discussions not only with Anabaptists, but with the Protestant leaders as well. His arrest seems to have put him in high gear, for he asked to have a public debate with Protestant leaders in the city. “He evidently felt that a public hearing would aid a true understanding of the Christian faith. The council, however…denied the request, and instead arranged for a private discussion between Marpeck and Bucer before the council and other city officials. The public was excluded, very likely because the council feared that the simple logic of the Anabaptist leader would turn the public against the established order in the city.” (Dyck, 88). The debate was staged, Marpeck ‘lost,’ and was told to leave the city. Little is known about his life for the next decade.

Marpeck wasn’t ever content to be a quiet leader, and felt the need to speak to others about how he understood Christian faith. This led to many discussions not only with Anabaptists, but with the Protestant leaders as well. After a short stint in prison, he asked to have a public debate with Protestant leaders in the city. “He evidently felt that a public hearing would aid a true understanding of the Christian faith. The council, however…denied the request, and instead arranged for a private discussion between Marpeck and Bucer before the council and other city officials. The public was excluded, very likely because the council feared that the simple logic of the Anabaptist leader would turn the public against the established order in the city.” (Dyck, 88). The debate was staged, Marpeck ‘lost,’ and was told to leave the city. Little is known about his life for the next decade.

In 1544 he became an engineer in the city of Augsburg. Although they tried to prosecute him there, he stayed there in his position until his natural death in 1556.

“Throughout his time as an Anabaptist leader and elder he was deeply concerned for the unity of the Anabaptist fellowship…Pilgram Marpeck was one of the most notable German Anabaptist leaders and theologians. He contributed a great deal to the clarification of the Anabaptist interpretation of the Christian faith. Even today he inspires us with his passion for unity among believers in Christ. So also does the fact that he was able to survive and work publicly in his profession, while clearly identifying himself with Anabaptism.” (Dyck, 94-95).

Given how persecuted Anabaptists were throughout the first years, it is an incredible feat that Marpeck was able to be public about his faith without being martyred. How was this possible?

What stands out to you about Marpeck’s life?

The start of Anabaptism in Belgium is quite similar to the story in the Netherlands. Belgium is not on the map but modern Belgium is directly south of the Netherlands. There was poverty and frustration with how things were being done and many people wanted a change. Once again Melchior Hoffman had an influence here, as some of his followers came here and found open ears. While Anabaptism grew quickly there, persecution came quickly as well. As a result, many were killed and many others left Belgium in search of greater religious freedom. From 1530-1550, Flemish Anabaptist fled to England and as far as Danzig, which was in Poland!

As a side note, most of the resources I used for this lesson calls people from Belgium ‘Flemish.’ Technically, ‘Flemish’ is the word from people from the Belgian area of Flanders, but Flemish can be used to describe people from Belgium in general.

However, there was steady growth and the Anabaptists here were very active. A colleague of Menno Simons, Gillis van Aken, worked in Belgium until his arrest and death in 1555. Leonard Bouwens also worked in this area for a time. He kept a detailed diary of all the baptisms he performed, which record at least 10,252 baptisms, and it seems that almost 600 of these were in Belgium!

Leonard Bouwens was an active elder in the early Mennonite church, with an impressive and successful life of ministry. How do we measure success? Should we compare our leaders in terms of converts or the size of a church?

How do we balance a biblical view of success and ambition?

Even in the midst of persecution, the Anabaptist church grew steadily from 1550-1576. “Not infrequently the witness of the death of the faithful was as effective as their living witness.” (Dyck, 115).

How does persecution benefit the church? Does it benefit the church at all?

Do we believe this only in theory or are we willing to live it out as well?

In 1576 there was strong conflict between the Calvinists and the Catholics in the area. With all the conflict between the two groups, there wasn’t much time to deal with Anabaptists, so for the next 10 years the Anabaptists enjoyed a bit more freedom. However, in 1586 the Spanish Roman Catholics won over the Calvinists. “With renewed pressure upon them, and the attraction of greater freedom in the Dutch provinces to the north, a gradual exodus of Anabaptists came under way again…By 1640 there were few Anabaptists left in Belgium, martyrdom and emigration having decimated their ranks.” (Dyck, 117)

The town of Emden in northern Germany became an important centre for Anabaptism. Menno Simons spent quite a bit of time in the area and frequently met with the Anabaptist leaders there. For the most part the governments here were more tolerant towards their beliefs than leaders in other areas. While persecution destroyed several settlements of Anabaptists, they continued to meet together.

The city of Krefeld became another important area for Mennonites (Krefeld is very close to Dusseldorf on the map in the back). “Here the history of the Mennonites has been tied closely with the history of the city itself to the present day. They contributed decisively to the economic, social, and cultural growth of the city, making it an important textile center. In the 1760’s the Mennonite von der Leyen family’s weaving looms employed 4,000-5,000 workers.” (Dyck, 120). Along the coast of Germany there were some sympathetic noblemen who also invited the Mennonites to settle there. Mennonites had gained a reputation as sober and industrious people. The nobles trusted their skills to recover the marshy land and turn it into useful farmland. The nobles not only tolerated them here, but gave them some protection as well, since they needed the Mennonites’ skills in agriculture.

Mennonites found refuge in the Polish city of Danzig and its surrounding areas. Because it was easy to follow the trade routes by sea from Amsterdam (in the Netherlands) to Danzig, many Mennonites moved there in 1530 and on. The churches that started here kept in close contact with the Dutch churches, and Menno Simons came to Danzig to help settle church disputes. While they weren’t usually allowed to settle in the cities, and even though they were oppressed by the state church, the Mennonite population here remained large and significant until World War II, and most of the Mennonites who moved to Russia later on came from these Polish congregations.