is Neither 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 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 was united nominally before the was born in 1966. He is a , 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 , and a variety of cultural traditions Seminary. He teaches Church History and (such as the distinctions of the Renaissance in the north Systematic at ern and southern Alps). In this sense, Anabaptism was, of Western Siberian 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 Zwinglianswas 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 (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, , 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.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 likeminded 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 , subordi In order to define Anabaptism in nation to the pope and all the church comparison to Catholicism and clas hierarchy, monastic , 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 in the Holy Trin real root of all the subsequent doctri ity and the ancient ), what are nal distinctives between Catholics the "numerators" of Catholicism, and Protestants. Apparently even the Protestantism (in the form of Luthe famous slogans of 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), 1389. 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 (1525), and Calvin's Institutes of the Catholicism and classical Protestant Christian Religion (15361559). 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 's sover Dictionary of Theology, 1991. Theological Reflections #4, 2004 147 Constantine Prokhorov

to criticize Protestant teachings and in many countries of by using to prove the importance of church the socalled "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 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 . 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 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 sixteenthcentu Protestant churches. ry Europe. On that basis the first Protestants rejected the Roman , 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 " 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," , pilgrimages, to "left wing," "stepchildren of the Ref the , , 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], 16970). 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 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 quasibiblical 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 ' "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 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 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 (13801471) in The in classical Protestantism.13 Robert . 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 15345), 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 contains a significant mystical ; 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 (which was no with such a one" (1 Co 5:11).19 The crime for Catholics, either); the re strict ban of the Anabaptist 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 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 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 , 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 Anabaptists look like schismatics with respect (Kirksville, .: 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 , need not humbly re Franciscan inquisitor in , quest to be admitted into the classi Friar Cornelis, said to the Anabap cal Protestant camp. And they need tist 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 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 of Protestant churches. Leonard Schi the ancient church followers of the emer, in his Interpretation of the teaching of double predestination? Apostles' (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 ." 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 , was more flexible

22 The Mennonite Encyclopedia, for instance, vol. II, part 2, 8045. My translation. solemnly informs its readers that the Menno 25 I.J.Kauffman, "MennoniteCatholic 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 , 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 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 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 . 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 adult baptism, political indifference, ful and Biblecentered branch of relative , and legalistic per Anabaptism as a kind of "protofun fectionism should all be noted. Each damentalism."30 Second, Harold Bend of these points itself was not an orig er considers "true" Anabaptism as inal Anabaptist invention; however, the church of discipleship, voluntary all of the points collected together membership, and nonresistance.31 at the same time became the unique Third, C. Henry Smith characterizes theological position of the Anabap the first Anabaptist leaders as the tists. The following section will pioneers of such popular political briefly outline each of the aforemen ideas of modern civilization as hu tioned points.

29 D. F. Durnbaugh, The Believers' Church 33 J. H. Yoder, The Politics of Jesus (Grand (Scottdale, Pa.: Herald Press, 1985), 22. Rapids: Eerdmans Publishing Co., 1972), 61. 30 J. Denny Weaver, Becoming Anabaptist 34 The historiographic revolution took place, first (Scottdale, Pa.: Herald Press, 1987), 115; Sny of all, thanks to the writings of H. S. Bender, der, Ibid., 388. R. Friedmann, H. J. Hillerbrand, J. Oyer, W. 31 H. S. Bender, "The Anabaptist Vision," in Klassen, and others, who defended the idea that The Recovery of the Anabaptist Vision, ed. by the nonresistant type of Anabaptism was "Prot G. Hershberger, (Scottdale, Pa.: Herald Press, estantism taken to its proper ends" (Snyder, 1957), 523. 4001). 32 Weaver, 116. Theological Reflections #4, 2004 153 Constantine Prokhorov

THE "FIVE POINTS" OF ANABAPTISM and believing men... They are called together, regulated and ruled here on : According to the earth through the only and living Anabaptist view, the first three cen Word of God. This church is beauti turies of church history were a "he ful, without spot, unerring, pure, with roic" or "golden" age, after which out wrinkle, unblamable."38 Menno came the "fall of the church" start Simons continued this tradition of ing with the reign of Constantine the interpreting the church, and in his Great. This unfortunate event includ Reply to Gellius Faber (1554) men ed such issues as the concordance of tioned the six "true signs by which church and state; the use of state force we can know Christ's Church." They in matters of faith; the wide accep are: pure biblical teaching, biblical tance of pagans into the church; and baptism and 's Supper, obe compulsory . During dience to the Scriptures, sincere the "middle period," between the time Christian love, open confession of of the ancient "true" church and its Christ, and suffering for the faith. "restitution" by the Anabaptists, the In addition to Luther's classical church was in dispersion among the Protestant emphasis on the preach medieval "heretics."35 The Anabap ing of the and the two sacra tists tried to restore a preConstan ments (baptism and communion) as tinian primitive organization of the the signs of the church of Christ, church, emphasizing voluntary mem Menno Simons pointed to four other bership, following Jesus Christ "un important features: obedience, love, til death on the cross" (the idea of nonresistance, and suffering.39 This the "suffering brotherhood"), sepa demonstrates the practical aspect of ration from the world (the concept his understanding of the point of of the "two kingdoms"), frequent wor one's Christian convictions. Many of ship, and strict church discipline. Menno's opponents considered this a While Catholics defined the church continuation of the Catholic teach as the sacramentalsacerdotal insti ing on salvation by merit.40 All the tution, and the Protestants distin ecclesiology of the Anabaptists, just guished the "visible" and "invisible" as their theology as a whole, was al church,36 the Anabaptists were more ways balanced between these (Prot practical and concerned themselves estant and Catholic) poles. mainly with the visible, local churches (communities).37 BAPTISM: Even such a distinc defined the tive teaching as believers' (adult) Church in 1526 as "a community of baptism does not define Anabaptism saints, a brotherhood of many pious clearly. Besides the similar wide

35 F. H. Littell, The Anabaptist View of the 38 Walter Klaassen, ed., Anabaptism in Outline: Church (Boston: Starr King Press, 1958), 55.76. Selected Primary Sources (Kitchener, Ont.: 36 Only those elected to salvation have part in Herald Press, 1981), 102. the latter. See R. L. Omanson, "The Church," 39 F. H. Littell, A Tribute to Menno Simons in The Evangelical Dictionary of Theology, 1991. (Scottdale, Pa.: Herald Press, 1961), 25. 37 Estep, 240. 40 Brandsma, Menno Simons 70. 154 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant spread practice of the apostolic age, government's magistracy is accord there is evidence of numerous rebap ing to the flesh, but the Christians' tisms of those converted to the Chris is according to the Spirit; their hous tian faith from various heretical es and dwelling remain in this world, groups in Asia Minor in the second but the Christians' citizenship is in century.41 The Donatists in North heaven.45 The Anabaptist understand Africa in the fourth century, in their ing of the old Christian idea of the turn, rebaptized Christians convert "two kingdoms" placed the state in ed to their movement from the Cath the kingdom of this world, which is olic Church.42 However, in contrast evil. True disciples of Christ cannot to the Anabaptists of the sixteenth be government officials, and, even as century, the focus of the Donatists citizens of the state do not have the was not the lack of faith of infants, right to take up the sword. The Ana but the lack of holiness of the Catho baptists always considered them lic who had baptized the in selves under God's authority, and fants. never under state control alone. Here The Anabaptists argued that the are the roots of traditional Anabap Protestant's defense of infant bap tist political indifference and their tism destroyed the logic of their fa serious conflicts with both the Cath vorite teaching of by olic and Protestant authorities in faith: inasmuch as infants cannot have Europe. However, if the state author faith, only believing adults should ities really completely belong to the be baptized.43 Also, since salvation is kingdom of evil, and the "true church" a pure gift of God's grace, as the Prot will always be persecuted as the Ana estants teach, water baptism could baptists taught, it is not so easy to not, contrary to Catholic teaching, understand the logic of their endless save anybody, and so, again, infant bap emotional appeals to those authori tism makes no sense. The "Confession ties for tolerance.46 of Endres Keller" (1536) proclaimed However, probably that very in once again the Anabaptist position consistency of the cruelly persecuted neither Catholic nor Protestant – brethren had a remarkable continua "Infant baptism cannot be defended tion in modern history. The dialec from Scripture even if Luther and tics of the Anabaptist collective life 44 the pope say so. indifferent to any politics, as a rule CHURCH AND STATE: The Schle gave birth to its unexpected opposite: itheim Confession (1527) declared, the the political idea of human rights.47

41 E.F. Harrison, "," in The Evangel Confession" in Anabaptist Beginnings: A Source ical Dictionary of Theology, 1991. Book (Nieukoop: B. De Graaf, 1976), 103. 42 V. L. Walter, "," in The Evangelical 46 For instance, both Menno Simons' tracts, Dictionary of Theology, 1991. Christian Baptism (1539) and Foundation Book 43 R.B. Hays, "Embodying in Commu (1540), contain in their conclusions touching nity," in Engaging Anabaptism: Conversations appeals to the powers that be. With a Radical Tradition, ed. by J. D. Roth 47 Nobody can absolutely know what kind of (Scottdale, Pa: Herald Press, 2001), 130. church on earth is true (or "best"). Only God 44 Klassen, Anabaptism in Outline, 178. knows that. Therefore, to use force in matters 45 William R. Estep, Jr., ed., "The Schleitheim of faith means to risk displeasing the Lord. Theological Reflections #4, 2004 155 Constantine Prokhorov

Ernst Troeltsch, for instance, consid these words from the Schleitheim Con ered the Anabaptists, especially the fession: "The sword is ordained of God spiritualists, as the pioneers of reli outside the .50 At gious freedom: the same time, the pacifism of the Ana The father of human rights is not baptists was also relative, taking into really Protestantism but Baptism, account not only the wellknown non which Protestantism hated and drove resistant suffering of the moderate out to the New World... Independen wing of the brethren, but also the ter cy, the great religious movement of rible violence of the radical Anabap the English Revolution... was strong tist wing in the (Münster, the ly influenced by continental Anabap of Oldeklooster, etc.). But tists who had fled from Holland... even the genuine pacifism of many Out of this episode have come the Anabaptist congregations was a strong great ideas of the separation of church irritant for both Catholic and Prot and state, , the prin estant governments in the face of ciple of voluntarism in church mem threat of the Moslem (Turkish) inva bership, and freedom of conscience.48 sion of Europe, which was present PACIFISM: The teaching on non during the entire sixteenth century resistance and peacemaking is one of and even later.51 , for the oldest and deepest parts of Chris example, stated: tian teaching throughout all church If warring were right, I would rath history. It was an essential part of er take the field against socalled ancient . The idea of non Christians... than against the Turks... resistance was known in both West The Turk is a true Turk, knows noth ern and Eastern monasticism, and was ing of the Christian faith, and is a shared by many Christian theologians Turk after the flesh. But you who and humanist thinkers who opposed would be Christians and who make the "just war theory" that has pre your boast of Christ persecute the pi vailed in European mentality since the ous witnesses of Christ and are Turks fourth century.49 The pacifism of the after the spirit!52 Anabaptists was more biblical than It is easy to understand the con political, based first of all on the Ser cern of the authorities in Europe who mon on the Mount. It showed their watched the spread of such ideas in striving to follow Christ's example their territories. more than a civic position, as seen in

No one should be persecuted, and God will know Reformation Studies, ed. by W. O. Packull and His own... Such simple themes of Anabaptist G. L. Dipple (Aldershot: Ashgate, 1999), 145. appeals to the authorities ("Please leave us be!") 49 J. D. Weaver, "Pacifism," in The Evangelical probably became the first expressions of the Dictionary of Theology, 1991 future idea of human rights. The reason for it 50 Estep, Anabaptist Beginnings, 103. was mere political indifference, a passive 51 Walter Klaassen, "The Life and Times of position, rather than active political practice. Menno Simons," in No Other Foundation, 48 Quoted by S. Riddoch, "Stepchildren of the (North Newton, Kasn.: Bethel College, 1962), Reformation or Heralds of Modernity: Ernst 910. Troeltsch on Sixteenthcentury Anabaptists, 52 G.H. Williams, ed., Spiritual and Anabaptist Sectarians and Spiritualists," in Radical Writers (London: SCM Press, n.d.), 141. 156 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant

PERFECTIONISM: A pious wish to imitate the way of life of the to live a holy life according to the Jerusalem Church is like the infantile Lord's commandments, in its extreme wish of an adult to return to manifestations, moved the ancient childhood. Using biblical examples, church to monastic selfimprovement one could imagine asking what would and the canonization of the saints. The happen if the Lord gave the apostles Anabaptist emphasis was on the imi as long a life as Methuselah, who lived tation of Christ, suffering, and holi 969 years according to Genesis 5:27? ness, which was undoubtedly based on Would the apostolic church be the the gospel. However, it was not sim same in the first and the tenth ply an idealistic striving for person centuries, for instance? It is doubtful, al holiness or the building of a church because each living organism is "without spot or wrinkle: the strict developing. Many Catholic and discipline of the community was called Orthodox "deviations from the purity on to help reach the unattainable ide of the apostolic church" were probably al. Separation from the world and a unavoidable in their historical and righteous life were considered the only political circumstances. Not all, of way to faithfully follow Jesus. Such course. (The author of this paper is was the main theme of the Schleitheim still a Baptist.) But even modern Articles and numerous other Anabap Baptist experience shows clearly that tist writings. It is noteworthy that our communities, at least in the both Catholics and Protestants spoke former Soviet Union, are moving in caustically about that teaching of the the same direction as the ancient Anabaptists, calling their holiness church since the fourth century. "counterfeit," "legalistic," and so Making use of a time of relative on.53 The Catholics did not recognize political freedom, first of all, huge any good outside the Roman Church, church buildings are being built, while the Protestants reproached the sometimes bigger than Orthodox and Anabaptists for their intention to be Catholic churches. Then a natural saved by their own poor merits rath question arises about what should be er than by the incomparable riches of done with such big bare walls and grace. ceilings? Thus, necessarily, more and more wall paintings appear in our CONCLUSION churches. The pastors and choir gladly start wearing robes, and clever Church history has known many Baptist heads invent more and more attempts to restore the "true" terms for the swiftly growing apostolic church. In fact, the hierarchy of senior presbyters. Indeed, Anabaptist movement demonstrates "There is nothing new under the sun" another such, more or less successful, (Ecc. 1:9). One must be blind not to attempt. However, the very idea of see that this is the old wide road along "" or "restitution" may not which the medieval church processed. have been such a good one. Any call And who is traveling that road today? Unbelievers? Nominal Christians? 53 W.E. Keeney, Dutch Anabaptist Thought 1167. Malefactors? "Catholics?" If only it

Theological Reflections #4, 2004 157 Constantine Prokhorov

were so! But it is the contemporary and the holy fathers. On the other hand, "enlightened" brethren, the successors any verisimilitude demands the as of the "zealous" Anabaptists and old sumption that among the first Prot "pure" Baptists, who are doing all these estants and Anabaptists were many things voluntarily and even with a common people who secretly prayed curious kind of joy. Although the to the Mother of God and their favor level of Catholic and Orthodox ite saints (because of their Catholic "deviations" has not been reached yet, roots), but did not discuss it openly it seems to be only because the Russian for fear of their pastors.54 And final evangelical movement is still ly, whom shall we call the "true" Cath relatively young. olics, Protestants, and Anabaptists of Thus, to define Anabaptism in its the sixteenth century? There are a great connection with Catholicism and Prot many stereotypes of the "classical fol estantism is not an easy task. Actual lowers" of each of the aforementioned life and history are complicated. Er churches, but little is known about asmus of Rotterdam was a famous actual people and their communities. forerunner of the Reformation, but Fortunately, there is some firm remained a Catholic. He was a Catho ground in this theme, too. The Ana lic, but a pacifist. Jan Matthijs could baptists were not Catholics because not be called a pacifist, but he was an they outwardly resembled the Prot Anabaptist. Menno Simons was also estants, proclaiming the Reformed an Anabaptist, but he was a pacifist. principle of sola Scriptura, and de St. remained in the nying all the complicated Roman bosom of the Roman Catholic Church, Catholic rites, hierarchy, and sacred but loved the communal holding of things. But the Anabaptists were not goods. The also practiced Protestants, either, because they in the communal use of goods, but they wardly retained a Catholic mentality, were Anabaptists. The Catholics per defending things such as freedom of secuted the Hutterites, in part because will and rejecting double predestina of their revolutionary views on prop tion; emphasizing the importance of erty. Some Hutterites left their con the community in salvation; maintain gregations because they were not sat ing the main monastic values; using isfied by "," but the strict ban; and struggling against they often remained Anabaptists, with state control. Anabaptism was a other views on private property only. unique phenomenon, however, having Ordinary Catholics killed ordinary deep roots in ancient Christian tradi Protestants because the latter did not tion, in the same way that each person honor the Mother of God and the and society is unique under the sun, saints. But the majority of the Catho necessarily basing their activity on lics themselves were not that careful the experience of their forefathers. in their veneration of the Virgin Mary

54 The author is aware of similar incidents among Russian Baptists who were converted from Orthodoxy and hid away their icons "until better days." 158 Áîãîñëîâñêèå ðàçìûøëåíèÿ #4, 2004 Anabaptism is neither catholic nor protestant

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