스크랩 재침례 모임의 역사와 그들이 믿었던 믿음

[하토브]

아나밥티스트(재침례교도들,재세례파)

지난번에 성경에 충실한 교회 모임의 역사를 세계교회사라는 글을 올렸습니다. 원저자는 토마스 캐씨디 박사로 캘리포니아에 거주하고 침례교 목사로서 은퇴하였으나 침례교 신학교수로도 지내며 여러가지 저술을 해온 사람입니다. 저와는 개인적으로 많이 교제해본 적이 있습니다. 딘 버건( Dean Burgon Society) 학회 회장으로도 추대된 적이 있으나 킹제임스 성경의 무오류를 인정하지 않기 때문에 그 직을 사양했습니다. 킹제임스 성경을 99% 정도만 신뢰하는데 그것이 다른 어떤 번역보다 낫지만 오류가 있다는 입장이고 그것이 우수한 이유는 바탕원문인 TR과 벤하임 맛소라가 정확했기 때문이라는 입장을 취하고있습니다. 이분은 성경을 200회 이상 읽고 히브리어와 헬라어로도 많이 읽은 분입니다. 그가 쓴 교회사는 매우 간결하면서도 필요한 부분들을 거의 모두 망라했다는 생각을 갖게합니다. 그러므로 그가 설명하는 재침례파에 대해 들어보기 원합니다.

먼저 그의 글을 다루기 전에 재침례파에 대하여는 다음과 같은 참고 글들이 있으며, 그 글들을 읽을 때 주의해야 할 점을 다음과 같이 요약하기를 원합니다.

http://en.wikipedia.org/wiki/Anabaptist

http://religion.wikia.com/wiki/Anabaptist

http://www.thirdway.com/menno/?Page=1777|Anabaptist+Beliefs

위의 사이트들은 대개 주류 개신교들이나, 카톨릭의 입장에서 쓰인 글들입니다. 이들은 대개 재침례파들의 시작을 1525년으로 혹은 그 무렵으로 보아서 재침례교인들의 역할이나 활동을 축소시켜 역사를 기술하고 있습니다. 역사는 누가 기술하느냐에 때라 크게 달라집니다. 이들은 재침례파가 유아세례를 거부하거나 효력을 인정하지 않았다는 것을 설명하면서 유아세례가 정당하다는 입장에서 기술하고 있습니다.

그런데 쯔빙글리는 “ 지난 300년 동안 재침례파는 교회들에 혼란을 가져왔고, 지금도 그 치유가 무효화되고 있다,.. “ 고 설명합니다. 그것은 그가 적어도 13세기에 재침례파가 있었다고 믿은 증거일 것입니다. 마르틴 루터는 재침례파가 바로 후사이트라고 말합니다. 후사이트란, 쟌 후스가 보헤미아 여왕의 고해성사를 받는 신부로서 침례는 믿음의 고백이 있은 후에 받아야 한다는 주장으로 카톨릭에 의해 화형당한 이후, 그를 따르는 무리들에게 붙여진 이름이었습니다. 쟌 후스는 1400년 경 사람이므로 적어도 그 이전에 재침례파가 존재하였음을 의미합니다.

여러 정황으로 보면 재침례파는 적어도 1200 AD 이전에 존재하였으며 그들 스스로는 그들 모임의 뿌리를 초대교회로 보고 있습니다. 물론 주류교회나 카톨릭은 이점을 인정하기를 아주 싫어합니다. 그러나 이 재침례파는 가장 오래된 기독교 운동이었음이 분명합니다. 이것은 오늘날의 침례교의 모체가 된 원형들이었습니다.

카톨릭이나 유사 카톨릭이 재침례파를 언급할 때는 자주 뮌스터 사건을 언급합니다. 그것은 재침례파들 중에서 떨어져 나간 사람들이 스스로 벌인 부끄러운 역사의 한 사건이었습니다 1525년경부터 1535년 사이에 뮌스터 시를 재침례교도들이 점령하여 여러가지 어리석은 행동들을 행하였으며 그들 지도자들 중에는 일부 다처제를 유지한 사람들이 나왔습니다. 이것은 당시 카톨릭에 좋은 빌미를 제공하였으며 재침례교인들의 입지를 크게 좁히는 사건이었습니다. 그러므로 반기독교 진영에서는 이 사건을 다루기를 아주 기뻐합니다.

다음의 사이트는 그들의 교리들을 엿볼 수 있게 해줍니다

http://anabaptistchurch.org/anabaptist_theology.htm

이제 제가 설명하고자 하는 캐씨디 박사의 설명을 요약하여 번역해봅니다.

-재침례파-

크리스쳔이라는 말이 비기독교인들이 기독교인들을 편의상 부르거나 비난하기 위해 불렀던 호칭이었듯이 재침례파란 말도 재침례파들이 붙인 이름이 아니라, 카톨릭 등 유아침례 시행자들이 한번 침례받은 사람들을 다시 쓸데없이 침례베푼다 하여 비난하기 위해 붙여진 이름이다. 그러나 진정한 의미에서 침례교도들 입장에서는 단지 한번만 침례베풀 뿐이며 유아침례나 세례는 침례로 인정되는 것이 아니었고, 믿음의 고백을 분명히 한 사람들에 한하여 완전 침수에 의한 침례만이 진정한 침례이므로 재침례라는 말은 합당하지 않다. 즉 재침례란 없으며 온전한 침례만이 단 한번 있었을 뿐인 것이다.

이들은 아나뱁티스트라고 불리기도 했지만 카타뱁티스트라고 불리기도 했다 왜냐하면 이들은 물을 뿌려서 세례하는 것이 아니라, 물속에 담가서 침수예식을 베풀었기 때문이다. 독일에서는 비더토이퍼(Wieder Taufer 다시 잠그는 사람) 라고 불리웠다.

이들에 대한 비방으로는 그들을 삼위일체를 부정하는 자들로 비방하는 것이 있었다. 왜냐하면 세르베투스나 소시누스 같은 유니테리언들도 유니테리언 아나밥티스트로 불리웠기 때문이다.

이러한 제도권 교회들의 비방수법은 소아시아 지역의 파울파와 프랑스 등지의 알비파(프랑스 청교도들)을 마니교도로 비방하던 수법과 비슷하다.

재침례교도를 설명하는데 그들은 뮌스터 사건을 매우 중요시한다 ( 뮌스터 사건은 사이비 재침례파 광신도들의 어떤 비류들이 일으킨 사건으로 세속적 독립행정과 일부 다처체를 포함하는 비정상적 무리들이었음)

아나밥티스트(재침례교도)들은 다음과 같은 믿음을 가졌는데 그것들은 도나티스트, 알비, 왈덴지안, 파울파,후사이트(후스의 가르침을 따르는 무리들), 위클리프파, 등의 무리들에게서 발견되던 신념들과 거의 동일한 것들이었다.

재침례파들이 믿었던 것들

1)   Christian Charity

 크리스쳔 자선을 중요시했다- 자기들이 가진 것으로 만족하였으며, 진정한 형제 사랑을 실천하였다. 기꺼이 그들의 세상 재화를 다른 사람들과 함께 나누기를 기뻐했다

2)   Regenerated Church Members

거듭난 그리스도인들만으로의 교회구성- 배타적으로 오직 거듭난 그리스도인들만으로 구성된 교회를 유지했다

3)   Believers Baptism

믿는 자들의 침례 – 그들은 유아침례, 유아세례를 거부했다. 뉴맨은 평하기를 “유아침례에 대한 그들의 저항의 진지함과 강경함은 재침례파의 가장 뚜렷한 특징을 이룬다”

쉴레이따임의 신앙고백(재침례파 신앙고백)은 “침례가 회개와 삶의 변화를 배우고 그들의 죄가 그리스도를 통하여 제거되어졌다는 것을 믿는 모든 사람들에게 베풀어져야 한다”

      고 하였다. 즉 재침례파에 있어서 유아침례 반대는 가장 강력한 특징들 중의 하나이었다.

(4) Separation of Church and State. 국가와 교회의 분리 – 국가는 그리스도의 복음 밖에서 그들의 권한이 합법적인 모든 사안들에서 순종되어져야 한다 그러나 양심의 문제들에 관한한 국가는 간섭할 권한이 없다- 이것은 그들이 로마카톨릭이 권력을 등에 업고 진정한 그리스도인들을 핍박하는 것을 무수히 보아왔기 때문에 주장되어졌던 바이다.

(5) Liberty of Conscience양심의 자유- 이것은 재침례파의 근본적인 교의였으며 믿는 자들의 제사장직에 유사한 것이었습니다.

(6) Rejection of the Magistracy. 행정 치안관직의 거부- 당시에 행정치안판사, 치안관직은 로마 카톨릭 혹은 국가종교(정교회, 성공회)의 세속적 오른팔 왼팔로서 그들의 교리와 칙령을 실행하는 도구들이었습니다. 이러한 직책을 재침례파들은 거부했습니다.

(7) Rejection of Oath Taking. 맹세의 거부- 다만 그들은 사실에 대한 증언과 미래에 대한 약속은 구분하였습니다.

(8) Rejection of Military Service. 군복무의 거부

20세기 이전의 대부분의 전쟁들은 어느 국가의 종교를 다른 국가의 국민들에게 강요 강압하기 위한 전쟁이 대부분이었습니다. 특히 로마 카톨릭(혹은 정교회)의 교의를 그것을 안믿는 국가 국민들에게 강요하기 위한 전쟁이 대부분이었다고 보고 이것을 거부했습니다

 (9) Rejection of Capital Punishment. 극형 반대

극형이 주로 신앙이 다른 사람들, 양심범들을 이단이라는 명목으로 화형 참수형 사지절단형등으로 처형하는 것이었으므로 그들은 이것을 반대하였습니다.

(10) The Millennial Return of Christ. 그리스도의 천년왕국 재림

재침례파들은 어거스틴의 신학을 거부했으며 어거스틴은 하나님의 도성이라는 책으로 카톨릭의 기초를 놓았고 무천년설을 주장하였습니다. 재침례파들은 그 무천년설을 거부하였습니다. 따라서 재침례파들은 예수님이 천년왕국 이전에 강림하셔서 천년왕국의 국왕으로 통치하실것이라는 것을 믿었던 것입니다.

일부 사이비 재침례교 광신도들은 천년왕국에 그들이 들어갈 것으로 생각했다.그러나 재침례교도들은 그 지나침을 거부했다.

 (11) The Free Will of Man. 인간의자유의지

재침례교도들은 사람이 그리스도를 구주로 믿을지 안믿을지를 택해야 한다고 믿었습니다

(12) Salvation by Grace through Faith. 믿음으로 말미암은 은혜에 의한 구원

재침례파들은

믿음으로 말미암아 얻어지는 은혜가 죄인이 그리스도의 공로에 참여할수 있게 할 뿐만 아니라 그분과의 완성된 연합에 들어가게 해주는 위대한 변화의 매개체라는 것을 믿었다. 그들은 또 구원의 열매로서 선행들을 강조하였으나 그것이 구원의 조건이라고 주장하지 않았다. 그들은 열매를 보지 않고는 침례 베풀지 않았습니다.

 (13) Christ-like living.그리스도를 닮은 삶

카톨릭이나 개신교도들과는 달리, 침례교인들은 금욕주의자들이었습니다. 그리스도를 닮은 삶, 자아부정의 수고, 고난에 많은 강조가 주어졌으며 재침례파들은 그리스도를 위하여 그리스도와 함께 고난받기에 합당한 자로 여김을 받는 것을 영광으로 생각하였습니다. 사치스러운 삶, 개인 치장, 사교 오락, 부의 축적 등 거의 모든 것들은 그리스도인들의 신앙고백에 어울리지 않는것으로 여겨졌습니다.

(14) The Lord's Supper for Church Members Only.

교회 지체들만이 참여하는 주님의 만찬

그들은 오직 침례받은자들만을 주님의 만찬에 허용하였으며 엄중한 훈육이 형제들에게 베풀어지기 전에는 허용되지 않았습니다. 쉴레이다임 신앙고백은 “ 그리스도의 흘려진 피의 한방울이라도 마시는 자는 그에 앞서 먼저 그리스도의 한 몸에 침례에 의해 연합되어 있어야 한다”

(15) Separation From Unbelief. 불신자들로부터 분리

재침례파들은 개혁초기에는 어느 정도 자유를 사랑하는 재침례교도들이 그들의 도움을 개혁운동에 도움을 제공하기는 했습니다만 타종교 단체들과 손을 잡기를 거부했으며 개혁파들이 순전한 기독교에로 돌아가는 것이 아님이 분명하여질 때까지 그러했습니다. 몇 몇 재침례파 지도자들은 개혁주의자들과 토론하기를 그들이 처형되거나 추방되기까지 계속했습니다!

 (16) Cooperation Among Churches. 교회들 사이에서의 협력

여건이허락할 때 재침례파교회들은 그리스도를 위한 공동 목적을 위해 협력했습니다. 왈덴지안처럼 재침례파들은 순회설교가들로 특징지어졌습니다.

(17) The Authority of the Scriptures. 성경의 권위

재침례교도들은 성경을 믿음과 실천의문제들에서 그들의 유일하고도 최종적인 권위로 믿었습니다. 그렇다면 무엇이 성경인가? 이것은 흥미있는 질문이었습니다. “왈덴지안들은 13세기 초에 로마어와 튜튼어로 번역하였으며 침례교인들은 이성경들 번역본들을 루터의 번역이후 200년이 지난 시점까지 보유하고 있었습니다. 가장 오래된 독일어 성경은 침례교에 기원을 두고 있다” ( J. T. Christian, p 91)

이 독일어 성경은 테플판이었는데 14세기부터였으며 로마 종교가 사용하던 라틴 벌게이트와는 상당히 달랐고 인쇄술 초기부터 루터 번역본을 만들때까지 사용되었습니다.루터 성경은 그것의 영향을 받았음을 많은 곳에서 보여줍니다. 브로드벤트에 의하면 (112페이지) 재침례파들과 메노나이트들에 의하여 한 세기 동안 사용되었습니다. 이 왈덴지안 성경은 올드 라틴(150AD)에 곧바로 연결되었으며 하나님이 그분의 말씀을 보전하였다는 살아있는 생수의 흐름으로 표시 주목되어집니다.

 (18) Salvation Through the Blood of Christ. 그리스도의 피를 통한 구원

Jarrel 이 올바르게 주목한 바는 “ 이것은 그들이 유니테리언도. 누구나 구원론자들도 아니었음을 보여준다. 죄를 위하여 어느 인간의 피로도 대속될 수 없으므로, 그들이 그리스도의 신성에 관하여 건전하여 있었음이 틀림없다.

(19) Missions. 선교사 파송

재침례교도들은 다수의 선교사들을 파송하였다. 자렐이 인용한 에버츠에 의하면 “ 그들은 단호히 결심한 유럽전역의 성경서적 행상인들과 선교사들이었다”

재침례교도들에게는 신앙생활이란 활동적이고 공격적이며 사도다움이었습니다. 그중의 한 특징은 다수 침례였습니다. 뮌스터에서는 1534년 한주에 1400명이 침례를 받았으며 때로는 한 마을 전체가 한 침례식에서 침례를 받았습니다.”

위에 덧붙여, 그들은 모든 인간의 죄 본성과 유아들의 안전성, 엄격한 교회 징계, 개교회의 그들의 지도자를 선임할 권리를 믿었습니다.

비록 초기에는 개혁주의자들이 하는 바를 재침례파들이 지지하였지만 곧바로 그들은 사건들의 진행에 실망하였으며 그들 자신들이 선을 넘어섰음을 깨달았습니다. 머지않아 침례교도들은 두개의 전선들로부터 핍박을 직면하고 있었습니다- 카톨릭과 개신교도들로부터. 1529년 스파이어 루터파 공의회에서 재침례파들에 대한 사형을 선언하였습니다.

1536년 루터는 멜랑흐톤이 작성한 각서에 서명하였는데 재침례파들에 대한 사형처벌에 동의하는 내용이었습니다.

오직 헤쎄의 란그레이브 루터파 왕 필립공만이 재침례파들을 죽이기를 거부했습니다. 그는 진정한 자유주의자였고 그의 영지는 수많은 재침례파들을 위한 도피처로 제공되었습니다. 쯔빙글리는 분노하였으며 “ 아래로 내려가려는 자들로 과연 아래로 내려가게 하라”(침례교인들은 침수받으니까, 익사시키라는 뜻) 하였는데 그것은 수많은 재침례교도들을 익사시킴으로 사형시키는 것을 증가시켰습니다.

쯔빙글리는 일찍이 재침례교도들과의 토론에서 실망한 나머지, 스위스 정부와 함께 재침례파들을 멸종시키기위하여 무자비하게 수많은 재침례교도들을 살육하였습니다. 그들 중에 많은 이들이 비교적 안전하다고 여겨지던 모라비아, 네델란드, 라인강 강변지역으로 피신하였습니다. 존 칼빈 역시 재침례파들을 경멸하였으며 “재침례파들은 반동주의자들과 마찬가지로 죽임에 처해져야 한다”고 가르쳤습니다. 칼빈의 치열한 갈등은 세르베투스와 재침례파와 소시니안들이었으며 그들은 그에게 없애야 할 이단들이었습니다. 그는 곧 결단하기를 “그들을 없애는 유일한 방법은 화형 아니면 칼이었습니다.”(뉴만 223페이지) 왈덴지안의 유입으로 네델란드는 개혁시대 유럽에서 가장 자유가 보장되는 곳으로 변했습니다.

모든 종류의 신앙이 네델란드에서는 용인되었습니다만 그중에서도 재침례파들이 네델란드에서는 1533년까지 가장 번성하였으며 메노나이트로 불리웠습니다.

1555년부터 제수이트의 음모는 네델란드에도 종교재판을 가져와 알바공은 1567년부터 73년까지 그 나라를 황폐화시켰습니다. 대학살 행위들이 칼빈주의자들과 재침례파들에게 동시에 자행되었습니다. 윌리엄 오랜지공은 홀랜드를 구원한 사람이었으며 유트레이트 협약은 선언하기를 “ 개개인은 신앙에 있어서 자유롭다 어느 누구도 신앙 예배에 관하여 괴로움을 받거나 심문받아서는 안된다” 고 하였습니다.

오스트리아의 페르디난드 1세 황제의 칙령에 의하여 수많은 재침례파들이 불태워지거나 그 나라에서 익사형을 받았습니다. 야콥 후터는 블라우록의 보호를 받아 숨은 장소들에서 모임들을 가졌습니다.

엄청나게 무시무시한 고문과 죽음의 형벌들에도 불구하고 교회들은 끊임없이 오스트리아와 헝가리 전역에서 자라났으며 후터는 인스부르크에서 1536년 화형을 당하였고 그 바톤은 주님의 위대한 사역을 용감히 수행했던 한스 맨들에게로 넘어갔습니다. 발드사살 휩마이어는 1524년 발행한 전도지에서 “ 이단을 화형시키는 것은 성경적으로 정당화 될수 없다.

그리스도 자신은 가라지들은 알곡과 함께 자라도록 해야한다고 가르쳤습니다. 그분은 사람들을 불태우러 혹은 죽이려 오시지 않았고 생명을 주시려고 오셨습니다, 그것도 더욱 풍성히 주시려고 오셨던 것입니다.

그러므로 우리는 인간들이 살아있는 한 그들이 개선되고 회개하도록 기도하고 바라야 합니다. 그들이 만일 이성적인 호소나 하나님의 말씀에 의하여 설득되지 않는다면 그들은 그대로 그대로 버려두어야 한다. 어느 누구도 자기의 잘못을 화형이나 칼에 의하여 발견하게 강요될수는 없는 것이다”고 말하였습니다.

바울은 이단에 관해서는 “한번 두번의 권고한 다음, 멀리하라고(디도서 3:10) 왜냐하면 왜곡된 사람은 범죄하는 것이며 그 스스로가 정죄받기 때문이라(디도서 3:11)” 말하였습니다- 역자 주

결론

초대교회로부터 지금까지 지구상에는 하나님을 대변하는 진정한 모임들이 항상 있어왔으며, 이 모임은 바로 침례교도들 (형제단)에 의해 주도되고 맥을 이어왔습니다. 이 침례교도들은 카톨릭과도, 개신교도들과도 전혀 달랐습니다. 침례교도들(형제단)은 16세기 17세기에 일어난 개혁주의자들, 개신교들과 전혀 다른 무리들이었습니다. 우리는 고대 사람들입니다. 오래된 무리인 것이며 주님의 교훈들을 그대로 따르는 피흘린 자취를 밟아온 무리로서 그리스도의 시대로부터 20세기를 거쳐 오늘날까지 걸어온 무리입니다. 이것이 바로 침례교의 유산입니다. 생각해보십시오.

Anabaptists

The sect known as the Anabaptists came to prominence at the time of the protestant reformation, although they are known to have been in existence long before that time. A study of the history of the Anabaptists shows them to be the connecting link between the ancient and medieval Baptists and the modern Baptists. The name Anabaptist means re-baptizer, and is a title given to this ancient group of Baptists by their enemies because of their practice of rebaptizing all who came into their ranks from the Catholic "Church." Anabaptist was a title of slander and reproach; the Baptists themselves would not accept this name because they counted all Catholic (and later Protestant) baptism to be unscriptural, thereby contending that there could be no re- baptism, for there had been no true baptism at all! Baptists of the reformation era were called by a variety of names other than Anabaptist - or Wiedertaufer in German. Some of there were: Catabaptists, meaning literally down dippers or immersionists. They were also known as Neo- Donatists or New Donatists, relating the Anabaptists back to the Donatists of the 4th century. In this charge history is seen to repeat itself. The Donatists were to the rapidly expanding Catholic "Church" what the Anabaptist were to the newly-formed Protestant "Churches" - a thorn in the side! The Donatists were slandered by their supposed connection with the fanatical Circumvellions just as the Anabaptist were connected, by their enemies, with the Munster Rebellion. Contention with the Donatists caused Augustine to retreat from some sound doctrine; contention with the Anabaptists caused several reformers (notably Luther and Zwingli) to retreat from their early statements supporting the baptism of believers by immersion and a pure (regenerate) church. The Anabaptist pastors were often identified through their practice of carrying canes or staffs - a custom which was in contrast to the sword and bishops crook held by the hand of the establishment "Church" clergy. The term Stabler or Staff Carrier became synonymous heretic. They were often identified with the Cathari, a word meaning pure ones, relating to the purity of life and purity of church practice by Baptists, even thought this term was not new, but had been applied to true New Testament churches for 1200 years. One of the oft heard charges against the Anabaptists was that they were communists. One of the marks of the Baptists at this time was their willingness to live simple lives (in contrast to the opulence of the Catholic and Protestant Clergy) and to share their possessions with their needy brothers and sisters in Christ. They were attacked for practicing a 'community of goods'. They were also slanderously charged with practicing community of wives. As to these charges, let the Anabaptists answer for themselves. Hans Scherer: "If a man has a big income and with this drives a poor man from his homestead or field, such a man is more wicked than a thief, in God's sight." George Blaurock: "I do not advocate community of goods; however a man that is a Christian will dispense his goods, otherwise he is not a good Christian." Julius Leuber: "As to community of wives, I would say that if anyone teaches that, his doctrine is of the devil and not of God. However, as to community of goods, I am obliged to help the brother near me, out of brotherly love and without being coerced." Luther called the Baptists "Rottengeister" or clique-makers because of the threat their beliefs and practices presented to the monolithic Church-State system. However, it must be noted that all who were called Anabaptists were not necessarily true Baptists. The name Anabaptist was a collective term in the day of the reformation. The practice of branding all non-conformists with the most odious name imaginable was not new. Earlier groups such as the Paulicians and the Albigenses had been marked as Manichaeans by their enemies in an attempt to discredit them, and the same practice was conducted against the Anabaptists. At the time of the reformation, Europe was undergoing a dramatic political, social, and religious upheaval - there were many who did not conform. Since the term Anabaptist was a particularly detestable one, anybody out of step was likely to be so called. It is therefore important to differentiate the several Anabaptists. Some of the various kinds of Anabaptists (apart from the true Biblical Baptists) were: The Social Anabaptists. The Anabaptists movement had its roots deep within the working classes of Europe. Thus it was easy to associate the name with the great peasant uprisings and social unrest of the times. While no one could deny that true Anabaptists were involved in many of these events, such as the role of Baptist patriots in the American Revolution, it is incorrect to ascribe radicalism as a tenet of Anabaptism. Some of the radicals of that day who were called "Anabaptists" were: Thomas Munzer and the Zwickau prophets. The fanatical Munzer (1489-1525) was in fact a zealous Lutheran who believed that Luther's reformation should go much farther. He fomented the Peasant's Revolt of 1534-1535 and was executed in its aftermath. Other men of the same persuasion as Munzer were Hans Hut who claimed that a Turkish invasion would end the rule of Rome and usher in Christ's return, and Melchior Hoffman who proclaimed the "New Jerusalem" would be established at Strassburg in 1533. Men such as these did much to harm the cause of true Baptists. Munzer and his followers were characterized by their claims to: Receive revelation directly from God in direct opposition of the first great Baptist principle, the sole authority of Scripture; to be ushering in the Millennium, in a form of early Post- Millennialism/Reconstructionism. Jan Matthys, John of Leyden, and the Munster rebellion. The shameful events which occurred at Munster in Westphalia were the result of years of harsh oppression and terrible suffering received from the hands of Roman Catholic masters. Already a center of Anabaptism, from 1532 the population of the city began to be stirred up through the preaching of the Lutheran Bernhard Tothman. Munster quickly became a city of refuge and magnet for radicalism. In 1553 a Dutchman named Jan Matthys proclaimed himself to be Enoch and announced the arrival of the Millennial Kingdom. In 1534 his companions, John of Leyden and Gert tom Kloster took charge of the government of the city. A bloody purge of the old order then began. People were forced to choose between baptism or death; monasteries were taken and desecrated; the wealth of the city was seized, and an enforced communist system of distribution enacted; Lutherans and Catholics were persecuted. This was a reign of terror akin to the French Revolution. In 1534 Jan Matthys following a "divine revelation" led 20 men out of the city to attack the armies arrayed against it. He was killed. John of Leyden then introduced a theocratic rule, had himself crowned as the king of New Jerusalem, and lived above the sufferings of his besieged subjects. Polygamy was introduced, despite the strong opposition of 200 true Baptists in the city, and over the dead bodies of 50 of them. After a year long siege, the city was retaken by the army of Bishop, ending with a horrible massacre of many of its remaining inhabitants and the most revolting torture and execution of the leaders. the enemies of the Gospel were quick to associate the Anabaptists with the events of Munster, and the effect of this tragedy was to blacken the name of true Biblical Baptists for years to come. A wave of persecution against Anabaptists across Europe followed. Another movement of that time was a revival of arianism or anti- trinitarianism led by men such as the German Johannes Campanus, the Spaniard Michael Servetus, and ultimately the Italian Faustus Socinus, which led to the rise of the Antitrinitarian Anabaptists. Anabaptists were sometimes linked to this heresy because of their repudiation of Catholic creeds. This of course did not mean that they were anti-trinitarian. Some of those called Anabaptists may have tended toward adoptionism in their Christology. Hans Denck protested "that all kinds of evil doctrines were attributed to him which caused him to be avoided as a dangerous man." There is no question that he was somewhat of a mystic who rejected religious externalism and emphasized internalism. Furthermore, many who held to unsound doctrine and are referred to as Anabaptists were, to be more accurate, anti-Pedobaptists, i.e. they rejected infant baptism, but did not necessarily accept true Bible baptism. Some who were called Anabaptist may have exhibited docetist tendencies. This was said of Menno Simons who, unskilled in areas of speculative theology, apparently was driven to accept this position during debates with John of Lasco. So then, where did the Anabaptists originate? Most "Church" historians would say they originated at the time of the reformation, but this is not the case. Cardinal Hosius, a member of the Council of Trent in 1560, in an often quoted statements says, "If the truth of religion were to be judged by the readiness and boldness of which a man of any sect shows in suffering, then the opinion and persuasion of no sect can be truer and surer than that of the Anabaptist since there have been none for these twelve hundred years past, that have been more generally punished or that have more cheerfully and steadfastly undergone, and even offered themselves to the most cruel sorts of punishment than these people. (Cardinal Hosius, Letters, Apud Opera, 112-113). That Cardinal Hosius dated the history of the Baptists back twelve hundred years is obvious in another statement by the Cardinal, "The Anabaptists are a pernicious sect. Of which kind the Waldensian brethren seem to have been....and have united with the Anabaptists." (Hosius, Works of the Heresies of our Times, Bk. I, 431, ED. 1584). "The sources single out no man as the originator of the sixteenth century rebaptism. In the words of Joseph Beck, 'From whom the idea of rebaptism issued, of this the sources say not a word'. This required an explanation. To rebaptize is to do an extremely radical thing...How so radical a practice sprung up anonymously is passing strange - if it is assumed, as the vogue is, that Anabaptism was simply the product of the sixteenth century. But this silence as to who must be credited with the idea becomes wholly explicable once it is realized that what was known as Anabaptism in reformation times was in no sense a new thing. Neither the name nor the practice was new...The Anabaptists did not initiate a new school of thought; they merely restated an ancient ideology - in the idiom of the sixteenth century to be sure, but ancient nevertheless. No one is credited with having invented the Anabaptism of the sixteenth century for the sufficient reason that no one did.' 'Rebaptizing is as old as Constantinianism. There were Anabaptists, called by that name, in the fourth century. The Codes of Theodosius already prescribed very severe penalty, capital punishment, for anyone who was convicted of having rebaptized. In fact the first Anabaptist martyrs of the reformation times were put to death under the terms of these ancient Codes'" (Verduin (Stepchildren) 189-190.) There is ample historical evidence to attest to the fact the Anabaptists descended from the medieval Waldenses. "The Waldenses entered Holland in 1182 and by the year 1233 Flanders was full of them." (J.T. Christian, page 138). Persecutions against the Waldenses of France and Italy in 1332, 1400, and 1478 drove many of their number into Germany, Switzerland, and Bohemia. These scattered Waldenses were the seeds of the Anabaptists. The remnants of the Waldenses in Piedmont united with the Protestants in 1532, and became pedobaptists. The Lutheran historian Johann L. von Mosheim said, "Before the rise of Luther and Calvin, there lay concealed, in almost all the countries of Europe, particularly in Bohemia, Moravia, Switzerland, and Germany, many persons, who adhered tenaciously to the following doctrine, which the Waldenses, Wickliffites, and Hussites, had maintained, some in a more disguised, and others in a more open and public manner. "In Germany, large numbers of Waldenses, who were often skilled artisans, found safe haven within the trade guilds. Jerrell states, "So widely had the sect been scattered that it was said a traveler from Antwerp to Rome could sleep every night in the house of one of their brethren." In Switzerland the Anabaptists were well established before the reformation. Zwingli said of them: "The institution of Anabaptism is no novelty, but for three hundred years has caused great disturbance in the church, and has acquired such strength that the attempt in this age to contend with it appears futile for a time." In 1525 an edict of the City of Zurich (written by Zwingli) against the Anabaptists there said, "You know without doubt, and have heard from many, that for a very long time, some peculiar men, who imagine that they are learned...have preached, and without the permission and consent of the church, have proclaimed that infant baptism did not proceed from God, but from the devil..." In Bohemia, the Waldenses found natural allies among the Hussites and Bohemian Brethren. Luther said that the Anabaptists were Hussites. Waldensian 'strongholds' were to be found throughout Europe in cities such as Cologne, Strassburg, and Zurich - in fact all along the Rhine River - also at Metz, Emberg, Altona, and Hamburg. The Waldenses also spread to the Netherlands, Austria-Hungary, and Transylvania. In each of the places where Waldenses settled, Anabaptists were later to be found in great numbers. It is plain to see that the Anabaptists had an apostolic heritage. They were called Christians in the first century (Acts 11:26); Montanists; Novatians; Donatists; Paulicians; Albigenses; Waldenses; Anabaptists; and today, Baptists. The historian A.H. Newman in his church history (Volume II pages 153-156) enumerates the following beliefs, practices, and characteristics of the Anabaptists.

(1) Christian Charity. Content with what they had, Anabaptists believed in, and practiced, true brotherly love, willingly sharing their worldly goods with others.

(2) Regenerate Church Membership. They insisted that true New Testament churches be composed exclusively of born-again believers.

(3) Baptism of Believers. They rejected so-called 'infant baptism' and stood for the baptism of true believers only. Newman comments, "The earnestness and vigor of their protest against infant baptism constitutes one of the most marked features of the Anabaptist movement." An Anabaptist statement of faith, referred to as the Schleitheim Confession of 1527 says: "Baptism should be given to all those who have learned repentance and change of life, and believe in truth that their sins have been taken away through Christ."

(4) Separation of Church and State. They regarded the State as an institution outside of and apart from the Gospel of Christ, whose authority was to be obeyed in all things lawful, but which had no right to interfere in matters of conscience.

(5) Liberty of Conscience. This was a fundamental tenet of the Anabaptists very similar to our doctrine of the priesthood of the believer.

(6) Rejection of the Magistracy. Anabaptists refused to serve as magistrates. This was because in their day, the magistracy was the civil arm of the 'church' which executed (literally) its decrees.

(7) Rejection of Oath Taking. They rejected this practice, yet distinguished between testimony regarding known facts and promises regarding future conduct.

(8) Rejection of Military Service. The reason most of our Baptist forebears refused to take up arms was because most wars prior to the 20th century were religious in nature, where force was used to coerce others to conform.

(9) Rejection of Capital Punishment. Since the kind of capital punishment most familiar to the Anabaptists was that carried out against 'heretics' - i.e. Anabaptists - we can well understand their objections.

(10) The Millennial Return of Christ. Anabaptists rejected Augustinian theology (Augustine, through his book, 'The City of God,' laid the foundations for the Church of Rome), so it was natural for them to be Premillennial. As noted above, some of the pseudo-Anabaptist fanatics thought they could usher in the Millennium themselves. Biblical Anabaptists repudiated and abhorred their excesses.

(11) The Free Will of Man. Anabaptists believed a man must either choose or reject Christ as Saviour.

(12) Salvation by Grace through Faith. Anabaptists believed that grace, received through faith, was the great transforming agent whereby the sinner is not simply made to participate in Christ's merits, but enters into the completed union with Him. They also insisted upon good works as the fruit of salvation, not the cause of it. They would not baptize without seeing this fruit.

(13) Christ-like living. Compared to most Catholics and Protestants, the Baptists were 'ascetics'!! Newman notes: "Great stress was laid on the imitation of Christ in his life of self- denying toil and suffering and the Anabaptists gloried in being counted worthy to suffer for and with Christ. The idea of earthly comfort and enjoyment most of them utterly renounced. Luxurious living, personal adornment, social amusements, the accumulation of wealth, nearly all of them regarded as inconsistent with the Christian profession;..."

(14) The Lord's Supper for Church Members Only. They only admitted baptized believers to the Lord's Table, and then not before discipline was rigorously exercised upon the brethren. The Schleitheim Confession, mentioned earlier, says: "...that all who would drink one draught as a memorial of the poured blood of Christ should before hand be united to one body of Christ (i.e., the local church), to wit: by baptism..."

(15) Separation From Unbelief. The Anabaptists refused to join hands with other religious parties, although to some degree at the beginning of the reformation, the liberty loving Anabaptists did offer their assistance to that movement - until it became patently evident that it was not going to be a return to pure Christianity. Several Anabaptist pastors debated with the reformers - until they were executed or exiled! Newman notes that they "not only [refused] to join with others in religious acts, but utterly [repudiated] their right to be regarded as Christian."

(16) Cooperation Among Churches. When conditions made it possible, Anabaptist churches cooperated in their common cause for Christ. Like the Waldenses, the Anabaptists were characterized by their itinerant preachers.

In addition to the above listing, W.A. Jarrell cites a paper read before the American Society of Church History, which adds the following distinctives:

(17) The Authority of the Scriptures. Anabaptists held the Bible to be the only authority in matters of faith and practice. An interesting question is, "Which Bible?" "The Waldenses translated the Bible into the Romance and Teutonic languages early in the thirteenth century, the Baptists retained these versions of the Bible two hundred years after Luther's version. The oldest German Bible is of Baptist origin." (J.T. Christian, page 91). This German Bible is the Tepl Version from the 14th century which "differs considerably from the Latin Vulgate, used by the Roman Church, and resembles the German translations in use from the introduction of printing to the making of Luther's translation, which latter shows many signs of its influence, as does still more a later translation again, used for a century by those then called Anabaptists and Mennonites." (Broadbent, page 112). These Waldensian Bibles were directly related to the ancient Old Latin translation (150 A.D.) and marked the 'living stream' whereby God preserved His pure Word.

(18) Salvation Through the Blood of Christ. Jarrell rightly notes that "This demonstrates that they were not Universalists or Unitarians. Since there can be no human blood atonement for sin, they certainly were sound on the deity of Christ."

(19) Missions. The Anabaptists sent forth a multitude of missionaries. According to W.W. Everts (as cited by Jerrell), "they were the most determined colporteurs and missionaries throughout Europe." "To the Anabaptist the religious life was to be an active, even aggressive, discipleship. One feature of this mission outreach was mass baptisms. At Munster in 1534 there were 1,400 in a week and at times nearly whole villages would be baptized in one ceremony." (Anderson, page 50).

In addition to the above, they also believed in the sin nature of all men, the security of infants, strict church discipline, and the right of each church to select its own pastor (local church autonomy). The (Ana) Baptists of the reformation period have been referred to as the 'second front' and the 'left wing' of the protestant reformation. Although somewhat inaccurate, such titles do reflect the radically differing opinions of the protestants, who sought to reform Rome using the Bible, and the Baptists who sought to replace Rome with the Bible. Although initially supportive of what the reformers were doing, the Baptists soon despaired of the course of events and quickly found themselves 'offside'. Before long, Baptists were facing persecution from two quarters - the Catholics and the Protestants. The Diet of Speyer (Lutheran) in 1529 decreed the death penalty for Anabaptists. In 1536, Luther signed a memorandum written by Melancthon assenting to the death penalty for Anabaptists. Only the Lutheran prince Philip, the Landgrave of Hesse, refused to kill Anabaptists. He was a true libertarian, and his lands provided haven for many Baptists. It was Zwingli's angry outburst, "Let those who talk of going under go under indeed!", which gave rise to the method of death by drowning of Anabaptists. Frustrated by his early debates with the Anabaptist leaders, Zwingli and the Swiss authorities became unmerciful in their extermination of Baptists and great numbers of them perished. Those that escaped fled to regions of relative safety - Moravia, the Netherlands, and areas along the Rhine. By 1535 the Anabaptist movement in Switzerland had been overcome. John Calvin was a despiser of Anabaptists who advised that "Anabaptists and reactionists should alike be put to death." Calvin's fiercest theological conflicts were with...Servetus, ...the Anabaptists, the Socinians, etc. ...heresy he could [do] away with, and he soon decided that the only efficient argument against it was the fagot or the sword." (Newman, page 223). The influx of Waldensian believers had made the Netherlands one of the most liberal areas of reformation Europe. All kinds of beliefs were tolerated there, but up to 1533 the Anabaptists (often called Mennonites in Holland) were the most prolific. From 1555 Jesuit intrigue brought the Inquisition to Holland, and the Duke of Alva desolated the country from 1567 -73. Great atrocities were committed against Calvinists and Anabaptists alike. William of Orange was the one who saved Holland, and the Union of Utrecht proclaimed that "every individual should remain free in his religion, and that no man should be molested or questioned on the subject of divine worship." This was the result of the Baptistic heritage in the Dutch Republic. By order of the emperor Ferdinand I of Austria many Anabaptists were burned and drowned in this country. Jakob Huter took up the mantle of Blaurock and held many meetings in hidden locations. Despite the most awful sentences of torture and death, churches continued to grow throughout Austria and Hungary. Huter was finally burned at the stake in Innsbruck in 1536 and the baton fell to Hans Mandl who courageously carried on the great work of the Lord. Balthasar Hubmaier published a tract in 1524 which said: "The burning of heretics cannot be justified by the Scripture. Christ Himself teaches that the tares should be allowed to grow with the wheat. He did not come to burn, or to murder, but to give life, and that more abundantly. We should, therefore, pray and hope for improvement in men as long as they live. If they cannot be convinced by appeals to reason, or the Word of God, they should be let alone. One cannot be made to see his errors by fire or sword."

Conclusion

From the earliest days of the first century until today, there has always been a representative people who held to the true doctrines of the Word of God, and thus represented the true New Testament church. We, as Baptists, are not protestants, reformed, or something new that arose in the 16th or 17th century. We are an ancient people, following the precepts of the Lord, in a 'trail of blood' that leads from the time of Christ's earthly ministry down through the ages until today. That is our Baptist Heritage. Think about it.

To Topical Index of Baptist Doctrine

http://www.baptistpillar.com/bd0547.htm

http://cafe.daum.net/Eliyahu?t__nil_cafemy=item

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