Anabaptism is Neither Catholic nor Protestant
© C. Prokhorov, 2004 Constantine PROKHOROV, Omsk, Russia
INTRODUCTION
his short article will begin with a simple statement: TEach person is unique. It is well known that no two identical people exist in the world. A human is a highly organized and psychologically complicated being. There fore, any union of people is also unique. Throughout all human history there have never existed two identical unions, societies, or churches. Of course, many similar organizations have existed, but none are identical. Each movement is not only different from every other, but is also not completely uniform internally. For example, the Constantine Prokhorov Roman Catholic Church was united nominally before the was born in 1966. He is a Reformation, but in practice contained widely differing graduate of North orders (such as the Augustinians, Dominicans, and Fran Kazakstan University ciscans), the opposing theological premises of scholasti and Odessa Theological cism and mysticism, and a variety of cultural traditions Seminary. He teaches Church History and (such as the distinctions of the Renaissance in the north Systematic Theology at ern and southern Alps). In this sense, Anabaptism was, of Western Siberian Bible course, a unique phenomenon, being neither Catholic nor College (Omsk, Russia). Protestant, and even each local Anabaptist congregation Prokhorov holds an MTh just as each congregation of Catholics, Lutherans, or degree in Baptist and Zwinglians was without parallel. Anabaptist Studies, On the other hand, people are social beings, and so they University of Wales. He is the author of two usually sacrifice (voluntarily or involuntarily) some im books on history and portant features of their individuality for the sake of the theology. He is married collective body. Only because of this process can we gen and has three children. eralize and talk today about Catholicism, Protestantism, or Anabaptism as a whole. The majority of people are influenced by the most creative and charismatic religious or political leaders who are able to dominate the powerful competition in the marketplace of ideas in their country 146 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant
(province, town, company, or family). eignty and the rejection of human free Luther, Zwingli, Simons, Calvin, and will. Officially, the Roman Catholic others were such leaders during the Church held the Augustinian doc Reformation. Strong personalities trine of salvation by grace, but in influence the weak, but inasmuch as practice it drifted in the direction of people usually cannot understand or semi Pelagianism.1 When Luther, agree with each other absolutely, early Melanchthon, Zwingli, and there is room for differences among Calvin revived the concept of double even like minded persons. Thus, peo predestination,2 they acquired a pow ple are unique and similar at the same erful weapon in their spiritual fight time. In the same way, human societ against all the institutions of Rome. ies are unique and similar in any cen Indeed, what is the sense of magnifi tury. cent masses and sacraments, subordi In order to define Anabaptism in nation to the pope and all the church comparison to Catholicism and clas hierarchy, monastic asceticism, the sical (magisterial) Protestantism, the veneration of icons and relics, and so latter two should first be defined. on, if absolutely nothing could be This is not so easy. If we imagine changed in the eternally predeter them as proper fractions with a com mined question of a person's destina mon denominator (that is, the com tion as paradise or hell? Here is the mon Christian faith in the Holy Trin real root of all the subsequent doctri ity and the ancient creeds), what are nal distinctives between Catholics the "numerators" of Catholicism, and Protestants. Apparently even the Protestantism (in the form of Luthe famous slogans of sola fide and sola ranism and the Reformed Church) and, Scriptura are derived from this idea finally, Anabaptism in the sixteenth (sola gratia) and are therefore sec century? How great is the deviation ondary, because faith (fides) was usu between the numerators? Is the nu ally understood by the Protestant merator of Anabaptism nearer to theologians as a divine gift and nec Catholicism or to Protestantism? Is essary consequence of the operation the former comparable to the latter? of grace (gratia).3 Moreover, Scrip Is Anabaptism a variety of Protes ture (Scriptura) was not an exclusive tantism? This article will try to an ly "Protestant resource," but was of swer these questions. ten used successfully by the Catholics
DISTINGUISHING FEATURES OF 1 L. Berkhof, The History of Christian Doctrines, CATHOLICISM AND (Edinburgh: The Banner of Truth Trust, 1991), 138 9. PROTESTANTISM 2 This teaching is reflected in Luther's On the Bondage of the Will (1525), Melanchthon's Loci Apparently the deepest cause of all Communes (1521), Zwingli's On Providence the fundamental differences between (1519) and Commentary on True and False Religion (1525), and Calvin's Institutes of the Catholicism and classical Protestant Christian Religion (1536 1559). During this ism in the sixteenth century was the period a great number of Protestant theologians Reformed teaching of election, with followed this approach to soteriology. 3 J. I. Packer, "Faith," in The Evangelical its strong emphasis on God's sover Dictionary of Theology, 1991. Theological Reflections #4, 2004 147 Constantine Prokhorov
to criticize Protestant teachings and in many countries of Europe by using to prove the importance of church the so called "king factor," and the traditions and good works. The proof voluntary submission of their of any idea with the use of some skill churches to kings as "defenders of the fully selected biblical texts is noth faith" to counterbalance the pope. ing new. Biblia est mater hereti The situation flattered the kings, of corum,4 as the old Latin proverb goes. course. The pope could no longer com Scripture has a lot to say about hu mand them what to do from Rome, man free will. It is well known that or put political pressure on their the fathers of the Reformation often countries with his interdicts6 and disregarded such biblical texts, or in irate papal bulls. The authority of terpreted them artificially (such as the pope was undermined by the the apostle James' "faith without spread of Protestant views. The ba works is dead"). Therefore, it was not sis of Protestant daring was the sola Scriptura as much as favorite teaching on God's eternal election, biblical themes, such as God's sover which, in some sense, shifted Rome's eignty and election, that became the powerful influence to the periphery foundation of the theology of the new of religious life in sixteenth centu Protestant churches. ry Europe. On that basis the first Protestants rejected the Roman Catholic Church, SIMILAR AND DISTINGUISHING proclaiming their wish to return to FEATURES OF ANABAPTISM AND the apostolic faith as they understood PROTESTANTISM (CATHOLICISM) it. It was only then that the Protes tants took the next logical steps, The weakness of the position of founding their own churches of the modern Mennonite scholars who "believing people of God" with the maintain that Anabaptism was a va "priesthood of all believers" and de riety of Protestantism ("radical," nying the papal hierarchy, masses, "sectarian," "third Reformation," monasticism, pilgrimages, prayers to "left wing," "stepchildren of the Ref the saints, fasting, holy water, and so ormation," etc.) is that the majority on.5 Thus, in practice, new national of the Anabaptists shared only one of churches were established, closely the three fundamental principles of linked to the power of kings and classical Protestantism: sola gratia, dukes. It is well known that the Prot sola fide, sola Scriptura.7 As a corol estants could pressure the Catholics lary, there were many theoretical
4 Latin: The Bible is the mother of heretics. to obey any demand of the pope. For instance, 5 D. F. Wright, "Protestantism," in The Pope Innocent III laid interdicts on the whole Evangelical Dictionary of Theology, 1991. of France (in 1200) and England (in 1208), and 6 Interdicts (or temporary prohibitions of forced their kings to obey him absolutely. masses and sacraments) were a terrible weapon (Hristianstvo: Entsiklopedicheskiy slovar, 1995; of the popes in medieval Europe. People were Earl Cairns, Dorogami hristianstva [Moscow: frightened by locked churches, silenced bells, Protestant, 1992], 169 70). unburied dead bodies, and infants left 7 It is entirely possible that Mennonite scholars unbaptized (the latter two punishments were would not agree with this appraisal. However, not always used), and they pressed their kings Robert Friedmann asserts, "to talk about the 148 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant
(theological) and practical differenc ing of salvation by grace through es between Protestants and Anabap faith in Jesus Christ alone.9 tists. Even the common principle sola Besides this, there were other char Scriptura could not draw their posi acteristic similarities between the tions closer8 because of the above Anabaptists and Catholics. For in mentioned problem, when the follow stance, they had a similar understand ers of every theological opinion tra ing of the leading role of the church ditionally go fishing in the boundless in salvation, although they had dif sea of Scripture for only one special ferent definitions of what constitutes sort of "fish," not much concerned the church. A classical Catholic max with seeing all the abundance of its im by Cyprian says, Extra ecclesiam treasure. Finally, the Anabaptists in non sit salus.10 This assertion could voluntarily retained some of the most also be applied to Anabaptist com important components of Roman munities. "Everything was subordi Catholic Church principles (though nate to the service of the community: they condemned "papistry" with the time, money, labor, gifts," writes J. most terrible quasi biblical expres A. Brandsma, "For the sake of the sions) and adopted some external Prot community they were ready to suf estant features (such as the rejec fer everything: indigence, disdain, tion of icons, monasticism, pilgrim prison, death. For them, devotion to ages, prayers to the saints, fasting, and the community was equal to the de so on), without penetrating the heart voted service of God.11 Cornelius of Protestant ideas. For example, the Krahn pointed to Menno Simons' "ec Anabaptists remained faithful to the clesiocentric theology.12 Harold S. Catholic teaching of "perfectionism" Bender noted the centrality of the with its emphasis on good works and church (community) concept among rejected the Protestant understand the Anabaptists, in contrast to the in theology of Anabaptism seems like talking sola Scriptura, was an idealistic dream of the about squaring the circle." (The Theology of Reformation, inasmuch as the writings of the Anabaptism [Eugene, Or.: Wipf and Stock, great fathers of the church upon which church Publishers, 1998], 17). The Anabaptists rejected tradition was based, were crowded out by new eternal election, and neither The Mennonite writings of the Reformers, sometimes of Encyclopedia nor Mennonitisches Lexikon even doubtful quality, particularly in the case of has an article on the subject of grace. "...A the Anabaptists. view of grace, in which the sinner is forgiven 9 "With Erasmus of Rotterdam, they [the and undeservedly justified, is simply Anabaptists] also embraced the conviction of unacceptable to... the Anabaptists" (Ibid., 91 the freedom of the will and they completely 98). After that admission, the author is forced rejected predestination and the bondage of the to add so many provisos to keep the Anabaptists will" (Ibid., 17). Hubmaier, Hoffman, and Denck in the Protestant camp that it would be more even wrote entire treatises against Luther's On honest to agree that, though the Protestant the Bondage of the Will. (C. Arnold Snyder, principles of sola gratia and sola fide were used Anabaptist History and Theology: An by some important Anabaptist leaders, such Introduction [Kitchener, Ont.: Pandora Press, ideas were never a significant part of Anabaptist 1995], 305). theology and practice. 10 Latin: Outside the church there is no salvation. 8 Protestants and Anabaptists alike formed 11 J.A. Brandsma, Menno Simons iz their own approaches to interpreting Scripture, Witmarsuma (Karaganda: Istochnik, 1997), 67. which speedily replaced Catholic traditions. On My translation. the whole, one gets the impression that the motto, 12 Friedmann, 116. Theological Reflections #4, 2004 149 Constantine Prokhorov
dividual understanding of salvation Thomas a Kempis (1380 1471) in The in classical Protestantism.13 Robert Imitation of Christ. Friedmann says, "In Anabaptism... I think that many of the Anabap man cannot come to God except to tist leaders could put their signa gether with his brother in the faith. ture to the following words (note the In other words, the brother, the characteristic tendency to glorify neighbor, constitutes an essential el martyrdom, including even the ter ement of one's personal redemption.14 minology of the "royal way of suf The Anabaptist communities, as well fering," in common with the future as the Roman Catholic Church, strug Anabaptists): gled against state control. The dif On the Small Number of Lovers ference between them is that the of the Cross: "There are many lovers Anabaptists, because of their weak of Jesus' kingdom of heaven, but few ness, usually "held the line" (with the bearers of His cross. There are many exception of a few incidents, such as seekers of His comfort, but few seek in Münster in 1534 5), while the pa ers of His suffering..." pacy, using its power, was on the of On the Royal Way of the Holy fensive against the secular authori Cross: "Take up your cross and fol ties in medieval Europe. Neverthe low Jesus and you will come to eter less, the religious position of both nal life. He went before you and bore sides looks similar, not to say identi His cross and died on the cross for cal. And so it is doubtful that the you, that you might bear also your Anabaptists were the first "free cross and wish to die on the cross... church" (as they are sometimes And how may you seek another way called) in Christian history, in the besides this royal way of the holy political sense anyway. Even such an cross!" essential Anabaptist teaching as On Our Duty to Deny Ourselves Nachfolge Christi (discipleship), and to Imitate Christ on the Cross: which Bender used for his classical "If you want to be My disciple, deny definition of Anabaptism,15 has many yourself ... If you want to reign with parallels with the medieval Catholic Me, bear the cross with Me... May ascetic and monastic tradition,16 won Your servant be well versed in Your derfully expressed, for instance, by life, because this is my salvation and the true holiness. Besides this, noth
13 Ibid. of living. Walter Klaassen writes, "Anabaptism 14 Ibid., 81. is an example of the renewed concern in the 15 In this definition he followed Johannes Kuhn church for taking seriously the Sermon on the who first named discipleship as the unique Mount in everyday living. Monasticism was feature of early Anabaptism in 1923. (Cornelius an earlier example of the same concern. Like J. Dyck, ed., Spiritual Life in Anabaptism the original monastic movement, Anabaptism [Scottdale, Pa.: Herald Press, 1995], 16). was a lay movement. Both were committed to 16 Any prayer contains a significant mystical nonviolence; both were critical of private element, so there does not seem to be any reason property; both made a great deal of to sharply distinguish between the inclination obedience..." (Anabaptism: Neither Catholic nor to spiritual introspection of monastic life and Protestant [Waterloo, Ont.: Conrad Press, 1973], the somewhat more practical Anabaptist way 78). 150 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant ing delights me and gives me perfect hierarchy in the Anabaptist commu joy..."17 nities was immediately occupied by Let us recall the points that are their new ministers, who sometimes usually mentioned to show the com had even more power among the mon characteristics of the Anabap brethren than the pope had among tists and Protestants. There is the the Catholics. For instance, the Wis Anabaptists'emotional renunciation mar conference of Mennonite leaders of the Roman Catholic Church (how (1554) ordered a spouse to avoid all ever, deeds are more important than physical contact with an excommu words); their wish to live according nicated mate, and even "not to eat to the New Testament (which was no with such a one" (1 Co 5:11).19 The crime for Catholics, either); the re strict ban of the Anabaptist pastors jection of Catholic traditions, such resembles, in a sense, the medieval as the use of icons, monasticism, pil papal policy.20 Just as in times past grimages, prayers to the saints, and the Orthodox and Catholic Churches fasting (but even those scarcely com mutually accused one another of her prise the main idea of Catholicism). esy, but in practice were actually only What else? Anabaptists rejected the in schism from one another (refer power of the pope, the Roman hierar ring to the Great Schism, of course), chy, and the mystical understanding so the Anabaptists, who, because of of Christian sacraments. Without the similarity of their main doctrines doubt that is the more weighty rea could possibly be called "Very Old son why the Anabaptists ceased, so to Catholics," were probably closer to a speak, to be Catholic. However, al kind of schism from Catholicism.21 though these are all serious indica Thus, it could be said that the Ana tions of a break with Rome, never baptists were neither Catholic nor theless they do not represent any es Protestant, but the "numerator" of sential change in the Anabaptists' the Anabaptist "fraction" was much traditionally Catholic mentality. nearer to Catholicism than to Prot Even as the future separatists, the Old estantism. Without seriously stretch Catholics, would exist without the pope ing the point, Anabaptism cannot be and the Roman hierarchy and still considered a kind of Protestantism; remain Catholic,18 so we can see some rather, it was a rare kind of monasti thing similar with the Anabaptists. cism without a vow of celibacy. The place of the pope and the Roman
17 Thomas a Kempis, O podrazhanii Hristu dictators" and the strength of propaganda than (Moscow: Istina i zhizn, 1999), 74.76.78.174. real freedom in Christ. My translation. 21 The usual understanding of the word 18 The Old Catholic Church, headed by Johnannes "schism" is a formal separation of a group of von Dellinger, separated from Rome in 1871 believers from the base church without the cre (Cairns, 332). ation of new dogmatics. In that sense, the 19 G. H. Williams, The Radical Reformation Anabaptists look like schismatics with respect (Kirksville, Mo.: Sixteenth Century Journal to Roman Catholicism, while the Protestants Publishers, 1992), 599. (the followers of the classical Reformation) 20 Even if communities approved similar disci were much more than a schism; they really cre plinary extremes, it shows more a "triumph of ated a new kind of church. Theological Reflections #4, 2004 151 Constantine Prokhorov
THE SPECIFIC CHARACTER OF given it, we shall be saved ...'"24 In EARLY ANABAPTISM fact, this approach was very similar to the extreme views of Luther and All that was said about Anabap Zwingli, and was strongly criticized tism before does not mean that this by the Anabaptists. movement was something bad or fool In spite of their deep Roman Cath ish. Rather, it means that the Ana olic roots, the Anabaptists persistent baptists and their successors, such as ly sought their own way. In 1569 a the Mennonites, need not humbly re Franciscan inquisitor in Flanders, quest to be admitted into the classi Friar Cornelis, said to the Anabap cal Protestant camp. And they need tist Pastor de Roore, before the lat not rejoice when a few Protestant ter's execution, "...[I want to] bring authors sympathetically comply with you back to the Catholic faith of our 22 the request. Many features of the mother, the holy Roman Church, from Anabaptist "primitive" theology and which you have apostatized to this worship seem much nearer to the damnable Anabaptism." The answer practice and experience of the Apos of the "heretic" was remarkable: "I tolic Church than any Protestant in have apostatized from your Babylo novations, and a return to the "apos nian mother, the Roman church, to tolic faith" in the light of the Bible, the... true Church of Christ...25 as is well known, was the most im On the other hand, the Anabaptists portant goal of the Reformation. usually held a similar opinion of the Were, for instance, the Christians of Protestant churches. Leonard Schi the ancient church followers of the emer, in his Interpretation of the teaching of double predestination? Apostles' Creed (1527), wrote: "The Absolutely not! On the contrary, they Church or ecclesia is a body of peo struggled against the very similar ple built on Christ, not on the pope, 23 pagan idea of fate. John Chrysos Luther, or a ruler."26 At best, the Ana tom, for example, expressing early baptists considered the Protestants church opinion, wrote: "God said: 'if "halfway reformers."27 At worst, they you want' and 'if you do not want'... considered Protestant churches, But what...does the devil say? That along with the Roman Catholic the things determined by fate are Church, "large sects." For instance, impossible to avoid, whether we want that was Menno Simons' understand a thing or not... Fate says: 'If we do ing.28 His contemporary, spiritualist not want it, but were nevertheless Sebastian Franck, was more flexible
22 The Mennonite Encyclopedia, for instance, vol. II, part 2, 804 5. My translation. solemnly informs its readers that the Menno 25 I.J.Kauffman, "Mennonite Catholic Conver nites were finally "recognized as an integral sations in North America," The Mennonite part of Protestantism." (v. III [1957, ed.], 582). Quarterly Review, vol. LXXIII (1999), 35. 23 None of the fathers and teachers of the church 26 Dyck, 38. before Augustine supported the teaching of 27 William R. Estep, Jr., The Anabaptist Story strict predestination; all of them defended the (Grand Rapids: William B. Eerdmans Publish free will of man. (Encyclopedia of Early Chris ing Company, 1996), 242. tianity, 1997). 28 W. E. Keeney, The Development of Dutch 24 John Chrysostom, Polnoe sobranie tvoreniy v Anabaptist Thought and Practice from 1539 12 tomah (Moscow: Pravoslavnaiia Kniga, 1994), 1564 (Nieuwkoop: B. De Graaf, 1968), 147. 152 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant in his estimation, classifying the four man rights, religious toleration, and kinds of Christian churches known separation of church and state.32 to him (Catholic, Lutheran, Zwinglian, Fourth, John H. Yoder writes about and Anabaptist), and noting the short the Anabaptists as a community of comings of each. One of Franck's prophetic nonconformists opposing wonderful hymns was significantly the contemporary social order in Eu entitled, "On the Divisive Churches, rope.33 Each of Which Hates and Damns the Doubtless, sixteenth century Ana Others.29 Alas, besides the general baptism was very diverse, frequent Christian teachings uniting all the ly containing contradictory elements churches, such unchristian sentiments such as biblicism and spiritualism, were also an inevitable part of the nonresistance and aggression, highly aforementioned "common denomina intellectual and very ignorant lead tor" of their various "fractions." ers, private and common economics, Nevertheless, if early Anabaptism and monogamy and polygamy. There truly differed significantly from fore, a scholar today can find any idea Catholicism and Protestantism, at that he wants among the Anabaptists. once combining significant features Even the history of Anabaptist ori of both, what was its specific charac gins looks unpredictable now. In any ter? Besides traditional Catholic and case, its emphases have been drasti Protestant descriptions of the Ana cally reexamined during the twenti baptists as primitive "heretics" and eth century.34 But for all that, what "fanatics," today at least four favor are some of the main features of Ana able approaches to the question of baptism? The understanding of the Anabaptism exist. special significance of the church, First, John Horsch sees the peace