LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY
THE ORIGINS OF THE ANABAPTISTS
A RESEARCH PAPER SUBMITTED TO PROFESSOR DR. DAVID GOZA
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR
CHHI 665
LIBERTY UNIVERSITY ONLINE
BY
MICHAEL DAVID LEIPOLD SR.
LYNCHBURG, VIRGINIA
i
TABLE OF CONTENTS
INTRODUCTION----------------------------------------------------------------------------------------------3
ANABAPTIST ORIGINS AND EARLY HISTORY---------------------------------------------------------------3
KEY LEADERS--------------------------------------------------------------------------------------------------7
THE SCHLEITHEIM CONFESSION---------------------------------------------------------------------------10
PERSECUTION OF THE ANABAPTISTS----------------------------------------------------------------------11
CONCLUSION--------------------------------------------------------------------------------------------------12
BIBLIOGRAPHY-----------------------------------------------------------------------------------------------14
ii
INTRODUCTION
The historical identity of the Anabaptist’s and their origin can be found in the early part of the 15th
century in the city of Zurich, Switzerland. Martin Luther and his nailing of the 95 Theses on the door of the
Wittemburg church in 1512 set off a chain of events that would influence the origination of the Anabaptist
church as well as many other reformed ideologies of the 16th century. In order to understand the origins and
formation of the Anabaptist’s, it is imperative to identify historical figures of influence, doctrinal beliefs, and
the persecution suffered by the Anabaptists.
ANABAPTIST ORIGINS AND EARLY HISTORY
In 1519 the reformation was in full swing and a converted Catholic priest, by the name of Ulrich
Zwingli, was establishing himself as a reformist leader in Switzerland. Much of the ideologies of Martin Luther
were shared with Zwingli with the exception that the latter wished to take additional measures to separate from
the Roman Catholic Church. The doctrines of Sola Scriptura (by scripture alone) and Sola Fide (by faith alone),
two of the Solae’s of Lutheranism, were part of the foundational doctrine of the early Anabaptists. Zwingli was
a direct supporter of the first group of the “Brethren,” a group of individuals that would later become known as
Anabaptists. Zwingli’s political influence within the church of Zurich is increasingly evident in his participation
during the Second Disputation of 1523. During the day’s activities of October 26, 1523, Zwingli spoke in
regards of the worship of images and whether mass should be continued. The debate to reform the church of
Zurich culminated with Zwingli reneging on his threat to act out without the churches authorization.1 Zwingli’s
concession to the church inevitably distanced him from the future leaders of the Anabaptist movement Conrad
Grebel, Felix Manz, and George Blaurock.2
1 Good, Chris, “Anabaptists and the reformation.” Mennonite Historical Bulletin Vol. LI, no. 2 (April 1990): 4-7
2 Good, Chris, “Anabaptists and the reformation.” Mennonite Historical Bulletin Vol. LI, no. 2 (April 1990): 4-7
3
With the conclusion of the Second Disputation, a new push was formed to embrace the ideologies of the
“Brethren” and new leadership was established. Over the next several months a clear doctrine was developed
and in September of 1524, Grebel authored the five main traits of Anabaptist theology. The first of the five main
doctrinal beliefs was the rejection of infant baptism.3 The newly formed Anabaptist church would find itself
within the grasps of persecution for their rejection of infant baptism after the 1525 disputation with Zwingli and
the Zurich church. The Anabaptists were now to be labeled as radicals and the newly formed congregation that
resulted, was done so through adult baptism. In response to the actions of the newly formed congregation, the
Zurich council instituted the death penalty for Anabaptists by means of drowning.
There are no fewer than for types of early Anabaptist that need to be identified. Spiritual Anabaptists
were a sect that found their origination in Germany. Following the Lutheranism Sola Fidei, the spiritual sect
were extremists that believed in inward enlightenment and argued that it established guidance for the believer.
The Spiritual Anabaptist were later categorized as a sect that embraced mysticism. This can be further enforced
by Denck’s own writing form the Law of God when he wrote, “He who truly possesses truth can determine it
without Scripture. The scribes [Lutheran theologians] could never attain to this because they did not receive
their truth from the truth. From those, on the other hand, who have it in their hearts, . . . the written law was
abolished. Not that they may discard it; rather, even though they do not always understand its full testimony,
they have truth and righteousness in their hearts by which they are not misled.”4 Additionally, Denck argued that
there were three distinct baptisms, baptism of the spirit, baptism of water, and baptism of suffering.5
The second sect of the Anabaptist, were the Evangelical Anabaptists. Focused on Zwingli’s emphasis of
Lutheranism’s Sola Scritpura, they wanted to reform the church into the pattern of the New Testament with
expression of faith through obedience that was visible through baptism and church discipline. Their ideology
was based on the outward expression of the visible trinity within their lives. Joy, peace, and mercy in the form
3 ibid
4 Patterson, Paige, and Malcolm B. Yarnell. The Anabaptists and Contemporary Baptists: Restoring New Testament Christianity:
Essays in Honor of Paige Patterson. Nashville, TN: B&H Academic, 2013
5 Good, Chris, “Anabaptists and the reformation.” Mennonite Historical Bulletin Vol. LI, no. 2 (April 1990): 4-7
4
of the Father, atonement from the blood of Christ, and the gifts of the spirit were able to be evident in the
believer according to the Evangelical Anabaptists.6 William Estep sums it up best when he writes, “There was
no conscious denial of the trinity within the ranks of evangelical Anabaptists. To the contrary their avowed
allegiance was unquestionably given to the Triune God.”7
The Rationalistic Anabaptist’s are the third sect of the Anabaptist movement of the 16th century.
Rationalists attempted to remove incongruous and contradictory elements from the Bible. The Rationalist’s did
however believe in Calvin’s ideology of predestination and opposed infant baptism. However, unlike other sects
of Anabaptist’s, the Rationalists did not perform rebaptism. Led by Adam pastor, the beliefs of the Rationalistic
Anabaptists were considered heretical and in 1552 found themselves excommunicated for their belief that Christ
was not fully God.8
The fourth sect that proved significant during the 16th century are known as the revolutionary
Anabaptists. Although a small population of Anabaptists, this sect had long lasting effects for the entire
Anabaptist movement. The actions of individuals such as Muntzer, Rothmann, and Romer would inevitably cast
a stigma upon the entirety of the Anabaptist congregation as a group bent on violence to promulgate God’s
wrath on the Godless.9 Muntzer stated that, “Christ did not come to bring peace but the sword.”10 Additionally,
an attack on the German city of Erfurt was planned by Romer; however his plan was uncovered and stopped
prior to its inception.11 The mentality of the Revolutionary Anabaptists would have a lingering effect,
culminating in the actions against them in the city of Munster in 1535.
Prior to the events of Munster, an influential leader was found in Melchior Hofmann in Strassburg ,
Germany. Hoffman was a man that partially sided with the Rationalistic Anabaptists, in that he failed to believe
6 Patterson, Paige, and Malcolm B. Yarnell. The Anabaptists and Contemporary Baptists: Restoring New Testament Christianity:
Essays in Honor of Paige Patterson. Nashville, TN: B&H Academic, 2013
7 Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth Century Anabaptism. Grand Rapids, MI. William B
Eerdmans Pub., 1996
8 Wiley, John M. The Other reformers: A Devotional History of the Anabaptists and Early Baptists. United States: John M. Wiley,
2016
9 Patterson, Paige, and Malcolm B. Yarnell. The Anabaptists and Contemporary Baptists: Restoring New Testament Christianity:
Essays in Honor of Paige Patterson. Nashville, TN: B&H Academic, 2013
10 ibid
11 Patterson, Paige, and Malcolm B. Yarnell. The Anabaptists and Contemporary Baptists: Restoring New Testament Christianity:
Essays in Honor of Paige Patterson. Nashville, TN: B&H Academic, 2013
5
in the full humanity of Christ. 12 His views established a group known as the Melchiorites and they embraced a
near term apocalyptic theology.13 Believing that they were the elect of the Bible, the Melchiorites concluded that
the end of the world was to occur in 1533 due to a prophetic vision received by Hofmann himself. The
descriptive narration of Hofmann’s vision was written in his book, Prophetic face and revelation, the divine
effect to this last time. Hofmann believed that he was to “take the part of Elijah in the return of Christ,”14 and
that the kingdom of Christ, The New Jerusalem, would be in Strasbourg.15 However, in 1533 Hofmann was
arrested and would remain imprisoned until his death in 1543.16 The leaderless Melchiorites turned the militant
Jan Matthijis that would take the group from Strasbourg to Munster in 1534 giving him more control of the
movement.
Matthijis proved extremely persuasive in his new role and converted many with rebaptism. The
congregational volume of the Melchiorites grew in such vast numbers that they were able to seize control of the
governing body of Munster and replaced it with the 12 elders. Matthijis would take on the role of Enoch, and
gave orders that anyone who would not be rebaptised into the “New Zion,” would be executed for defiance.
Many Catholics and Lutherans fled from the persecution and pleaded for military support to end the
Melchiorites new found rule. After three months of Munster being placed under siege, Matthijis was killed by
troops loyal to the Catholic Bishops. His death enabled John of Leydon, a convert of Matthijis, to re-organize
the Melchiorites into what he called the Kingdom of Zion, crowning himself the King of Righteousness.17
Following in his predecessors footsteps, Leydon had anyone failing to agree with his role or the “Kingdom”
executed. Munster would finally fall and with it most of its population in 1535. This single event would have
significant effects in the respect to the negative attitudes generated by those who persecuted the Anabaptists.
The appellation of “fanatic” and “Stepchildren of the Reformation” were given to the Anabaptist movement as a
12 McBeth, H. Leon. Baptist Heritage. Nashville, TN: B&H Publishing Group, 2014, pg 155
13 Patterson, Paige, and Malcolm B. Yarnell. The Anabaptists and Contemporary Baptists: Restoring New Testament Christianity:
Essays in Honor of Paige Patterson. Nashville, TN: B&H Academic, 2013
14 Neff, Christian and Werner O. Packull. “Melchior Hoffman.” Global Anabaptist Mennonite Encyclopedia. 1987. Web 4 March
2017. http://gameo.org/index.php?title=Hoffman,_Melchior_(ca._14951544%3F)&oldid=146778
15 ibid.
.
16 ibid
17 Good, Chris, “Anabaptists and the reformation.” Mennonite Historical Bulletin Vol. LI, no. 2 (April 1990): 4-7
6
whole, due in part to there being no delineation between the different sects.18 Both the Lutherans and Calvinists
were partly responsible for the labeling of the Anabaptists as being radical. 19
KEY LEADERS
The origins of the Anabaptist movement was directly influenced by the Protestant reformation and many
of the key figures associated with the separation of church and state. Luther himself and his 95 Theses were an
enormous inspiration to many that felt oppressed by the Holy Roman Catholic Church. Luther’s rejection of
Catholicism’s indulgences and requests by Pope Leo X and the Holy Roman Emperor to denounce his writings,
gave way to a plethora of reformed ideologies. But perhaps Luther’s greatest contribution to the Anabaptist
movement was his translation of the Bible into the Germanic language.20 Additional Lutheran influence is seen
in the likes of John Calvin, Huldrych Zwingli, and Michael Servetus.
The influence of the early Protestant Reformation is seen in the infancy of the Anabaptist movement.
Conrad Grebel cofounded the Zurich based “Swiss Brethren,” based on the teachings of Zwingli with Felix
Manz after splitting from Zwingli in 1523. The concession of Zwingli to the Zurich Church council in regards to
abolishing mass and the removal of images from the church were met with criticism and contempt by Grebel
and Manz. Zwingli had argued for removal of both mass and images from the church and failed to continue in
his request when he concluded that the council would not embrace such unorthodox principles. Zwingli’s
actions were looked at as an act of betrayal and a stand to embrace man’s law instead of the laws of God. The
final act of separation between Zwingli and his pupils was to be seen on January 21, 1525 when Grebel baptized
George Blaurock on confession of faith. Grebel left Zurich to pursue a life of evangelism and died in Maienfeld,
Switzerland in 1526 leaving Manz to continue the Anabaptist movement. Less than one year on later January 5,
Felix Manz would be the first Anabaptist Martyred by Protestant executioners on the Limmat river.
18 Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth Century Anabaptism. Grand Rapids, MI. William B
Eerdmans Pub., 1996
19 ibid
20 Reu, M. Luther and the Scriptures. Columus, OH:wartburg Press, 1944.
7
Of all the leaders in the early years of the Anabaptist movement, Michael Sattler is unquestionably the
most significant. The Schleitheim Confession was a group of articles adopted by the Anabaptists at the Swiss
Brethren Conference on February 24, 1527.21 Sattler had penned an overwhelming majority of the articles and
the outcome was one of unity within the Anabaptist movement that built a cohesive conglomerate. The resulting
opposition within the Protestant leadership was headed by both Zwingli and Calvin calling for the Arrest of
Sattler.22 On March 17,1527 Sattler was found guilty of heresy before knowing what he had been accused of and
requested to be informed of the offences committed. Sattler was accused of the following:
“First, that he and his adherents have acted contrary to the mandate of the Emperor.”
“Secondly, he has taught, held and believed that the body and blood of Christ are not present in the
sacrament.”
“Thirdly, he has taught and believed that infant baptism does not conduce to salvation.”
“Fourthly, they have rejected the sacrament of extreme unction.”
“Fifthly, they have despised and condemned the mother of God and the saints.”
“Sixthly, he has declared that men are not to swear before the authorities.”
“Seventhly, he has commenced a new an unheard of custom in regard to the Lord's Supper, placing the
bread and wine on a plate, and eating and drinking the same.”
“Eighthly, he has left the order, and married a wife.”
“Ninthly, he has said that if the Turks should invade the country, no resistance ought to be offered them;
and if it were right to wage war, he would rather take the field against the Christians than against the
Turks; and it is certainly a great matter, to set the greatest enemies of our holy faith against us.”23
Sattler’s resolute dependence upon his convictions and the word of God were met with extreme
prejudice and he was sentenced to be “committed to the executioner.”24 The details of Sattler’s execution are
well documented, describing in great detail the barbarism of a heretic’s demise. The Anabaptist’s Martyrs
Mirror describes his death as follows, “cut out his tongue; then throw him upon a wagon, and there tear his
21 Williams, George Huntson. The Radical reformation. Kirksville, MO: Truman State University Press, 2000
22 Snyder, Arnold C. “Revolution and the Swiss Brethren: The Case of Michael Sattler.” Church History 50, no. 3 (1981): 277
23 Thieleman, Van Braght J. Martyrs Mirror. Scottdale, PA: Herald Press
24 IBID
8
body twice with red hot tongs; and after he has been brought without the gate, he shall be pinched five times in
the same manner."25 This was to be done prior to being burned to ash as was common for an arch-heretic.
An additional person of interest within the early foundations of the Anabaptist movement was Jakob
Hutter. It is speculated that Hutter was baptized by George Blaurouc, and succeeded him as the leader and chief
pastor of the Tirolean Anabaptists. The Tirolean Anabaptists under Hutter’s leadership adopted the early
Christian practice of communal ownership and continued with the Schleitheim Confessions ideology of non-
violence and adult baptism.26 As with most of the other leaders of the Anabaptists, Jakob Hutter would suffer a
martyr’s death on February 25, 1536. The Tirolean Anabaptists adopted the name of Hutterites and flourished
for the next sixty years until they were expelled from Moravia by Cardinal von Dietrichstein.
Menno Simons was the link between the early Anabaptist movement and what would propel them into
the tomorrow. As the movement built momentum in the 1530 Menno Simons encountered a tramatic event that
would change him forever. Simons was a catholic priest and his brother became an Anabaptist that would be
martyred with three hundred others in 1535. Menno felt disgust at the idea that he was partially responsible for
the persecution of the Anabaptists since he himself was a Roman Catholic priest. His later publication,
Foundation of Christian Doctrine, would become a tool that would separate the Mennonites from the label of
those associated with the Munster Anabaptists. Menno’s views on church discipline and a balanced view of
holiness allowed him to become the most influential Anabaptist leader in the Dutch lands. The Mennonite
Anabaptists would prosper and see a decrease in persecution since they were disassociated with the radicalism
of the Revolutionary Anabaptists.27
THE SCHLEITHEIM CONFESSION
25 IBID
26 Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth Century Anabaptism. Grand Rapids, MI. William B
Eerdmans Pub., 1996
27 Wiley, John M. The Other reformers: A Devotional History of the Anabaptists and Early Baptists. United States: John M. Wiley,
2016
9
The main contribution of Sattler to the Anabaptist movement was the The Schleitheim Confession. The
confession was broken into seven articles and was a statement of Anabaptist’s ideological principles. The first
article addressed the principle of Baptism, it’s purpose and the exclusion of infant Baptism. The confession
stated that Baptism was to be administered to a repentant believer that amended their lives through obedience.
The believer is requesting to be identified with Christ through His death, burial and resurrection. In order to be
Baptized according to the Confession, one has to know that Christ is their Savior and they need to be
resurrected in Him. 28
The second article regards excommunication or “The Ban.” The confession stated that anyone who had
given themselves to Christ and His commands could fall into error and sin. Admonishment would be done twice
in secret and if need be a third admonishment would be directed at the sinner and if need be banishment
according to the commands of Christ in reference to Matthew 18. Additionally banishment would be performed
as a congregational body in observance of communion so that they could be of one mind and one cup.29
The third article of the confession focused on the believers Communion and the qualifications to
partake. In order to participate in communion the requirement of believers Baptism needed to be completed.
Referencing the apostle Paul the confession states, “we cannot be partakers at the same time of the table of the
Lord and the table of devils. Nor can we at the same time partake and drink of the cup of the Lord and the cup
of devils.”30 Pointing out that the unsaved can have no part in one of the most sacred orders in the remembrance
of Christ, the Anabaptists were steadfast in belief that communion was for those who were living in Christ.
The fourth article of the Schleitheim Confession is one that is still commonly seen today, the separation
from the evil of the world. This article required removal from fellowship with the world and the unbeliever.
Stating that the believer is to “withdraw from Babylon and earthly Egypt,” since the believer is not to be part of
28 Pavao. P. “The Anabaptists: The Radical Refomation,” Christian history for Everyone. N.p., 2009. Web. 17 Feb, 2017.
http://www.christian-history.org/anabaptist.html>
29 ibid
30 Pavao. P. “The Anabaptists: The Radical Refomation,” Christian history for Everyone. N.p., 2009. Web. 17 Feb, 2017.
http://www.christian-history.org/anabaptist.html>
10
the pain that will occur with the return of Christ the believer will separate themselves from the world.31 The
modern communities of Mennonites and Amish give evidence of the separation that is referenced in the
confession. The last three articles give instruction into church pastors, violence and punishment, and the
conveying of oaths
PERSECUTION OF THE ANABPTISTS
There can be no dispute as to the validity of the persecution suffered by the Anabaptists. However the
mere acceptance of the struggle encountered by an overwhelmingly peaceful congregation is not enough (albeit
there were few exceptions such as the Revolutionary Anabaptists). The numerical identity of a quantity does
little to shed light on the actual brutality of the persecutors. Anabaptists were tormented physically and
psychological in an attempt to have them recant their beliefs. Catholics burned Anabaptists at the stake for
apostasy and Protestants drowned Anabaptists for sectarianism. However records show that the faith of the
martyred was unshakable, and often they would accept their fate as a blessing to suffer for Christ. The forms of
torture were varied and brutal, the rack which stretched the body, suspension by body parts, and thumbscrews
were used to break not only the body but the spirit of the persecuted. The persecution of the Anabaptists is an
excellent example of zealous Christian martyrdom.
Following the departure with Zwingli, it would appear that the Anabaptist movement was under constant
persecution from the Roman Catholic Church and Protestant movement. The Catholics saw the Anabaptists as a
movement that opposed the church and its traditions whereas the Protestants saw them as a threat to their
ambitions of a new social order. These views of the Anabaptists were quite often put down by the same
individuals that supported their movement in the beginning, such as Zwingli.
The full scope of the persecution levied against the Anabaptist’s during the 16th and 17th centuries may
never fully realized. However, written history has given examples of executions and the entities that judged and
provided the means of the executioner. For example Michael Sattler was tried by the Roman Catholic church
31 ibid
11
and the first Anabaptist martyred, Felix Manz, suffered at the hands of the Protestants. The Inquisitor of
Leeuwaerden would quote the edict of Theodosius I, further condoning the persecution of Anabaptists in the
Netherlands.32 Every where the Anabaptists established themselves, persecution followed. The number one
method of execution for all who followed the Anabaptist ways was drowning and known as the “third baptism.”
After the death of Sattler and Manz, a death decree was issued at the Second Diet of Spiers. Special death
squads were formed to hunt down Anabaptist and provide on the spot executions in 1532.33 The persecution of
the Anabaptists would continue for an additional century and according to Van Braght, thousands would see
martyrdom at the hands of their Catholic and Protestant accusers.
CONCLUSION
The early years of the fifteenth century brought about radical reform within the Roman Catholic Church.
The desire to see a separation between church and state would bring about two centuries of persecution of the
Anabaptists. The abuse of power by the body of the Catholic Church would spur on the need for reformation.
This onset of greed within the Roman Catholic Church was met with fierce opposition by not only church
leaders but by the political assemblies of Europe.
In 1529 many political leaders were encouraged by Luther’s 95 theses and a manifesto was sent to
Emperor Charles V of Germany, protesting the unjust actions of the Pope and the Emperor.34 The label of
Protestant was inferred and an inevitable conflict would ensue with the Thirty Years War. At the end, an
armistice was signed that would give religious toleration for the protestants. However, the Anabaptists would
continue to be left out and face severe persecution until the end of the century.
The Swiss Anabaptist that formed in 1525, were influenced by the teachings of Zwingli, only to be
ostracized and persecuted by his contemporaries. The early brethren of the Anabaptists were radicals seeking a
32 Thieleman, Van Braght J. Martyrs Mirror. Scottdale, PA: Herald Press
33 Estep, William Roscoe. The Anabaptist Story: An Introduction to Sixteenth Century Anabaptism. Grand Rapids, MI. William B
Eerdmans Pub., 1996
34The Swiss Anabaptists: A Brief Summary of TheirHistory and beliefs. Ephrata, PA: Eastern Mennonite Publications, 1994
12
complete separation of church and state through force as seen in the actions in Munster, Germany. Under the
leadership of Michael Sattler, the Schleitheim Confession would establish the basis of Anabaptist ideology and
begin a unification process that culminated in Menno Simons and the Mennonites. The reformation was a
dangerous time for the Anabaptists and many thousands were executed for their beliefs or driven from their
lands.
The distinction between the Anabaptist movement and the Protestant movement involved both spiritual
and political reform. The Protestant movement sought a political reform that involved spirituality whereas the
Anabaptist movement sought a purely spiritual movement separated from the state. The protestant effort was
aimed at the abuse of the Roman Catholic Church and the use of force was a logical means to achieve their goal.
Sattler was convinced that the Roman Catholic Church was unable to be reformed and saw the need for
complete separation through non-violent methods. The Schleitheim Confession was adamant in its schism of
non-resistance, making the Anabaptists a likely target of persecution by both the Protestants and the Catholic
Church. Though there is ample evidence to conclude that the Protestant movement had influence on the origins
of the Anabaptist movement, it is equally concluded that the Protestant movement was perhaps more so
influenced by the ideology of the Anabaptist doctrine.
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14
