Who were the Anabaptists?

Meaning and Origin

The term “Anabaptist” comes from the Greek for “rebaptizer.” These believers emerged in the early to mid-16th century, seeking a restoration of the New Testament church they read about in Scripture. In the context of the broader Reformation, they went beyond the reforms of figures such as Martin Luther and Ulrich Zwingli and insisted on baptism solely for confessing believers (Acts 2:38: “Peter replied, ‘Repent and be baptized, every one of you...’”), rejecting infant baptism. This emphasis on believer’s baptism set them apart and eventually earned them both the label “Anabaptist” and widespread persecution.

Core Distinctives

Anabaptists held to the principle of sola Scriptura (Scripture alone) most rigorously, viewing Scripture as the paramount guide for both faith and practice. They believed that the Bible’s instructions for Christian conduct, such as the call to love one’s enemies (Matthew 5:44: “But I tell you, love your enemies and pray for those who persecute you...”), should be followed literally by all who profess Christ.

They rejected the merging of church and state, insisting that the true church voluntarily consists of converted believers who have entered into a covenant of faith, rather than all citizens of a territory. This stance on church-state separation, rooted in passages such as John 18:36 (BSB: “Jesus answered, ‘My kingdom is not of this world...’”), influenced later advocates of religious liberty.

Historical Progression

The initial Anabaptist gatherings are often traced to Zurich, Switzerland, in 1525, primarily under the leadership of Conrad Grebel, Felix Manz, and George Blaurock. Their break from Zwingli centered on infant baptism, which the city council mandated for all children. These first Anabaptists, convinced that baptism required conscious faith, secretly rebaptized one another in a home, setting off a movement that spread rapidly through Switzerland, Germany, the Low Countries, and elsewhere.

Because of their insistence on baptizing adults who had previously been sprinkled as infants, both Roman Catholic and Protestant authorities deemed them heretical. Despite major persecutions—including imprisonment, torture, and executions—the movement endured, attracting others who sought a more radical adherence to New Testament patterns.

Key Writings and Confessions

Several significant documents emerged from the early Anabaptist movement:

• The Schleitheim Confession (1527): Drafted by Michael Sattler and others, this confession laid out core beliefs: adult (believer’s) baptism, the ban (or church discipline), the Lord’s Supper as a memorial, separation from worldly systems, separation of church and state, and rejection of violence.

• The Martyrs Mirror (1660): Compiled by Thieleman J. van Braght, this work details the sufferings and executions of many Anabaptists, providing historical and inspirational testimony to the movement’s steadfast faith.

Theological Contributions

Anabaptists championed believers’ baptism, grounding it in the conviction that conversion is based on personal repentance and a confession of faith. They pointed to commands such as Matthew 28:19 (BSB: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit...”) to show that making disciples precedes baptism.

They also upheld the church as a community of disciples accountable to one another, often citing texts such as Galatians 6:1–2 (BSB: “Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness...”) to emphasize mutual correction and biblical discipline. Their emphasis on personal holiness, outlined in their confessions, aimed to keep the church pure and entirely set apart for God.

Additionally, many early Anabaptists endorsed nonresistance (Matthew 5:9: “Blessed are the peacemakers...”) and refused to bear arms. Though not all Anabaptists held the same stance on pacifism, this emphasis became characteristic of Mennonites, Amish, and other descending movements.

Scriptural Foundations

From the outset, Anabaptists approached the Bible as the definitive authority. They relied on translations made available by the Reformation, devoting themselves to a verse-by-verse search for patterns established in the early church. Their scrutiny of scriptural manuscripts, coupled with the work of fellow Reformers who provided accessible translations, further confirmed their belief that believers must remain faithful to the text of Scripture rather than rely on inherited tradition.

They drew particular encouragement from passages declaring that God’s people should remain distinct from the “world,” as in 2 Corinthians 6:17 (BSB: “‘Therefore come out from among them and be separate,’ says the Lord...”). They also appealed frequently to personal commitment verses, such as Romans 12:1, calling believers to present themselves as living sacrifices to God.

Baptism and the Believer

The question of baptism proved central to the entire Anabaptist identity. They argued that the New Testament pattern centered on a conscious decision to follow Christ, symbolized by immersion or pouring in the baptismal rite. Citing Romans 6:3–4 (BSB: “Or are you unaware that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with Him through baptism into death...”), they understood baptism to represent the believer’s union with Christ in His death and resurrection.

Anabaptists maintained that infants could not meaningfully repent of sin nor confess faith, thus making infant baptism invalid. This conviction brought them into conflict with the civil authorities, for whom re-baptizing was tantamount to rejecting the state church’s authority and unity.

Persecution and Martyrdom

Early Anabaptists endured severe trials at the hands of both Catholic and Protestant leaders. Civil authorities colluded with ecclesiastical powers to stamp out Anabaptism through legislation and punishments. Felix Manz, for instance, was executed by drowning in 1527, an ironic form of capital punishment meant to mimic the immersion Anabaptists practiced.

Despite suffering, the movement persevered. The Martyrs Mirror carefully documented the faithfulness of many who refused to recant, illustrating how they counted it joy to suffer for Christ’s sake (Philippians 1:29: “For it has been granted to you on behalf of Christ not only to believe in Him, but also to suffer for Him...”).

Legacy and Modern Influence

Anabaptism gave rise to several denominations recognized today, including Mennonites, Amish, Hutterites, and various Baptist groups. Their insistence on believers’ baptism influenced later free church traditions and spurred renewed conversation about the church’s independence from civil interference.

They left a legacy of devotion, community, discipleship, and a willingness to suffer for convictions grounded in the teachings of Scripture. Modern denominations that claim Anabaptist heritage often continue to emphasize strict adherence to the Bible as the ultimate authority, congregational governance, mutual accountability, and an active application of the call to be peacemakers.

Beyond their denominations’ boundaries, the Anabaptists’ stance on religious liberty contributed to broader movements advocating for freedom of conscience. Their historical record, replete with martyrdom and perseverance, remains substantial evidence of their unwavering commitment to the Bible’s mandates.

Summary

Anabaptists were believers born out of the Reformation era who championed Scripture as their final authority, insisted on baptism for confessing believers, emphasized a holy community set apart from the world, and often embraced nonresistance in the face of persecution. Though they paid a heavy price, their theological commitments reshaped the Christian landscape and continue to influence churches that hold fast to believer’s baptism and a rigorous application of biblical teaching.