The History of the Amish (Part 2)

By Magda Adriana

January 1, 2023

History of the Amish Series

Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8
Part 9

In the November issue, we took a look at the events and issues that surrounded the beginning of the Reformation and the defining of the Anabaptists.

Persecution and growth

In 1525 the Anabaptist movement began with the (re)baptism of three “radical believers.” This step challenged the unity of the Swiss State Church and undermined the authority of the Council of Zurich. Infant baptism also meant Swiss citizenship. Therefore, by rejecting infant baptism, the Anabaptists were cast-outs in the Swiss society and a threat to the social fabric. By refusing military service they made the city vulnerable for attacks from outside.

Even though the Anabaptists were persecuted from the start, the movement spread rapidly in the countryside around Zurich. Within several years, groups were found throughout Switzerland, in southern Germany and parts of Austria. Later the movement spread further north to the Netherlands and northern Germany. Lay preachers, book sellers and merchants spread the message of God’s direct grace and a church free of state influence, practicing Jesus’ teachings.

The ways of persecution were varied. Many were hunted and tortured in jail. Some Anabaptists were burned at the stake. Others were drowned or sold as rowing slaves on galleys. In some areas there were special “Anabaptist hunters” (paid by the head) to track them down.

These circumstances caused the Anabaptists to seek hiding. Their meetings often took place at night, in caves or woods and in small groups. It was a fearful time and a deep distrust of larger society and government was developed, leaving lasting marks on the movement.

Disagreements and confessions

Though the organization of the Anabaptist church was rather decentralized, some leaders soon felt the need to express what held their congregations together. In 1527 a confession was written in Schleitheim in northern Switzerland. This Schleitheim Confession contained 7 articles about the main Anabaptist beliefs: baptism, the ban, breaking of bread, separation from evil, pastors in the church, the sword (non-resistance), and the oath.

A few years later, these articles became important in a discipline matter among the northern Anabaptists. Some of the Anabaptists in these areas were very occupied with the Second Coming of Christ. Several even took it so far that they wanted to establish a new Messianic Age, and therefore violently occupied the city of Münster in 1534, persecuting everyone that did not want to be rebaptized. Persecution of Anabaptists became intense in Northern Europe as well, since governments now had a reason to state that Anabaptists could be dangerous. The non-resistant wing of the Anabaptist movement had to state clearly, that they rejected actions like these.

A Dutch former catholic priest, who had become an Anabaptist, played an important role in redefining Anabaptism in the North. His name was Menno Simons and he denounced the violence of Münster openly in 1536. Menno Simons writings and teachings became so popular and well known, that a decade later some officials were calling the Anabaptists “Mennonites.” Later this name also spread to other parts of Europe.

More and more, the Northern Anabaptists practiced an intense form of shunning to excommunicated members, which might have to do with the fact that they clearly wanted to avoid any ties with the fanatical Anabaptists who had turned to violence.

Less strict excommunication practices were held by Southern Anabaptists. Also in the north there were differences in views on excommunication and shunning.

In 1632 an historic meeting was held in the Dutch city of Dordrecht. Leaders of different Anabaptist groups came together and wrote a confession of faith. This confession became known as the Dordrecht Confession and had clear ties to the Schleitheim Confession that was written a century before. The Dordrecht Confession contains 18 articles and also covers topics that were not mentioned in the Schleitheim Confession, such as the nature of God and marriage. The last two articles are about the practice of shunning. Business and social relationships should be ended after a wayward member was excommunicated. However, the church was still to feed and clothe them if the need would arise.

The Swiss and Southern Anabaptists did eventually also adopt the Dordrecht Confession, even though not all of them agreed on the articles about shunning.

The Dordrecht Confession was a document of reunification for the early Anabaptist Church. It would, however, unfortunately not be able to keep this unity for a very long time.

 

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