Bachelor

Sáenz Carlos (Fr. Bernard a V. Ch.)

2018

Course: Church History II

Professor: Fr. Philippe Denis OP

Subject: Write a short essay about: What is Anabaptism? Are there

aspects of Anabaptist doctrine or practice still relevant today,
including in the Catholic Church?

May 11th, 2018

 Teaching unit evaluation grid (course/seminar)
Bachelor
Mother tongue Spanish
Programme Bachelor in Theology

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In this particular case, the process of future reviewing is discussed with the student.
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student expressed him/herself in a proper language
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professor, topic, day, tongue and programme) are properly indicated

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presenting them in a proper manner and liking them with other concepts and a professional or
personal experience.

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teaching unit
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concepts with
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“failure” is granted if the student does not comply with the prerequisites or if the grade is equal or lower
that10).
 ANABAPTISM

Introduction

Anabaptist was one of the branches of the Reform; their followers used to deny
baptism for children arguing that just adults should receive it, because the ideal was
to do it with conscience and by free will. They extended until today around the world
and continue practicing such doctrine. Where they actually right?

What is Anabaptism?

The term “Anabaptism” comes from the greek “ἀναβαπτισμός” (anabaptismós),

which mean “again / re-” (ἀνά) and “baptism” (βαπτισμός); it has been applied to
Christian denominations which practice re-baptism of adults, while denying baptism
of infants. Even, the term has been rejected by the same Anabaptists, who claim that
the discussion is not focused on baptism repetition but on first baptism validity 1.
Anabaptists, as religious group, began in 16 th century and has maintained until
today in several places all over the world. They are divided in different
denominations, the main are Mennonites and Amish. The former began in 1536 with
the Dutch preacher Menno Simons, an ancient Catholic that attracted many followers
to this doctrine; his movement extended along Europe and, later, North and South
America2.
The latter originated in Switzerland, but they live now mainly in United States
(Ohio, Pensilvania and Indiana). Their founder was a Swiss Mennonite minister,
called Jacob Amman, who separated himself from Mennonites because he wanted to
carry a more severe lifestyle, consisting mainly in rejecting progress and keeping old
traditions. This way, they live in close groups of families with their own schools, they
dress old-fashioned clothes and they use horse carriages, instead of normal
vehicles3.

The origins of Anabaptists

During Luther’s stay in Wartburg, because of the edict of Worms proclaimed by
emperor Charles V, a group of fanatics began in Wittenberg an iconoclastic battle
destroying images, suspending Mass and other religious practices. This was due to
Luther’s anti-hierarchical attitude and spreading of a religious subjectivism that
despised priests, altars, Mass and religious vows4.

1
Cf. Anabaptism, The Catholic encyclopedia, retrieved from: http://www.newadvent.o
rg/cathen/01445b.htm
2
Cf. Ph. WILKINSON, Religiones, Espasa Calpe, Madrid 2009, p. 115.
3
Cf. Ibid.,p. 112.
4
Cf. N. MÜLLER, Die Wittenberger Bewegung, 1911, 2nd ed., p. 1521-1522; Th.
KNOLTE, Luther und die Bilderstürmer, 1922. In: B. LLORCA, Manual de historia
eclesiástica, Labor, Barcelona 1955, p. 458.
 Many monks, in fact, abandoned their monasteries and got marriage, and
Anabaptists grew up as sect that wanted to abolish every authority and form of
exterior cult, under the direction of Thomas Münzer and Nickolas Storch 5.
Therefore, Anabaptists, were considered as a very fanatic group among the
innovators, even by the very other protestant groups. They extended to other regions
and insisted in seeding a spirit of rebelliousness everywhere, since they preached
that the very Holy Spirit is the only who address everyone and, consequently, no
Scripture, neither exterior cult, nor hierarchy, nor sacraments were needed 6.
Anabaptists, then, extended fast to North-Germany and Holland, specially, they
gathered in Münster, where they took control of the city burning books, images,
artistic treasures, and introduced communism, proclaiming “new Jerusalem’s
kingdom” with the Dutch Anabaptist John Bockelson as their king 7.

Anabaptist’s doctrine
Anabaptists wanted to implant the new kingdom of God based on a communist
vision according to the primitive Christianity. Thus, they rejected the exercise of
magistracy, to do any oath and capital punishment. Society, for them, should be
rebuilt on an ecclesiastical and civil base, in which women also play an important
role8.
Likewise, they considered the Scripture as the only valid norm of faith, but, at
the same time, private inspiration and religious subjectivism had an important place
as well. They, also, considered Luther’s doctrine on justification to be wrong 9. For
them, he had led his followers to a false understanding of freedom by justifying an
immoral life upon the base of not being able to fulfill God’s commandments:
“Reformists console people teaching that Christ has
paid for our sins, that just faith is important, that we are
poor sinners who cannot keep God’s commandments…
However, such a disordered and imprudent freedom is
evidently in the entire Germany…” (Menno Simons)10.
Similarly, children’s baptism was considered invalid, since they demanded from
their followers to receive baptism just when adults, to choice it freely and with
conscience. They criticized the other Protestants who keep the practice of infant’s
baptism, because to their vision, such a practice just was based on political and
social advantages.
5
Cf. Ibid.
6
Cf. H. von, KERSSENBROICH, Anabaptistici furoris Monasterium evertentis historica
narratio, Detmer, 1900; E. BAX, Rise and fall of the Anabaptists, L. 1903 In: LLORCA,
ibid., p. 465-466.
7
Cf. Ibid.
8
Cf. The catholic encyclopedia, ibid.
9
Cf. Ibid.
10
W. MCGRATH, Los anabaptistas, Lámpara y luz Inc., New Mexico 2005, p. 9. In:
http://www.elcristianismoprimitivo.com/los%20anabaptistas.pdf. Also, cf. P. HOOVER,
El secreto de la fuerza [sobre los anabaptistas], Pennsylvania 1997. In:
http://www.elcristianismoprimitivo.com/El_secreto_de_la_fuerza.pdf
 Differently, they wanted a community of adult believers that choose faith in the
age of reason; they claimed that such a practice had no biblical foundation and
reformers should admit, then, to baptism just adults. They were proud to be the only
who were able to reject that practice different from the other reformers:
“If they [reformers] would had rejected infant’s
baptism and just would had admitted believers with a
voluntary confession of faith, this would had make their
church smaller; Christians would be less and society would
go down. This way, they chose a church of multitude...
what a very poor decision according to the Scriptures” [an
Anabaptist’s commentary]11

Anabaptism and Christian doctrine

The sacrament of Baptism is essential for Christian faith, it is “the sacrament of
the faith”, not a perfect and mature faith from the beginning, but a seed which should
grow in the faith of the community of believers 12. In this regard, it is important to point
out that “the practice of infant Baptism is an immemorial tradition of the Church” 13,
which is indirectly proved in the New Testament when it says that St. Paul baptized
different people with all their family14.
Likewise, later testimonies of baptism of children are early and date from 2 nd
century, as it has happened in many cases that liturgical practice went first than
doctrinal reflection15. In fact, either in Easter as in Wester this practice has been
considered as a tradition’s rule, even, according to Origen and St. Augustine, a
tradition received from the Apostles. St. Irenaeus, as well, considers obvious the
presence of children along with adults in baptism ceremonies 16.
It was St. Augustine the one who offered the fundament for infants’ baptism
against Pelagians, who denied original sin, demonstrating that children, because of
being born with original sin, have necessity of Baptism 17. In the same regard, Origen
and St. Cyprian had also wrote, before him, to confirm the faith on the Church with
regard to this matter18.

11
MCGRATH, ibid., p. 12-13
12
Catechism of the Holy Church, N° 1253. Retrieved from:
http://www.vatican.va/arch ive/ccc_css/arc hive/catechism/p3s1c1a3.htm
13
Ibid., N° 1252
14
Cf. Acts 16:1.15.33, 18:8; 1 Co 1:14.16
15
Cf. E. VADILLO, Breve síntesis de teología, Instituto teológico San Ildefonso, Toledo
2010, p. 313-320.
16
Cf. Congregation for the Doctrine of the Faith, Pastoralis actio (October 20, 1980),
Documenta, Biblioteca de Autores Cristianos, Madrid 2008, N° 4, p. 206.
17
Cf. VADILLO, p. 315; Compendium of the Cathecism of the Catholic Church, N° 258:
“The Church baptizes infants because they are born with original sin. They need to
be freed from the power of the Evil One and brought into that realm of freedom which
belongs to the children of God”.
18
Cf. Pastoralis actio, ibid., N°6, p. 208.
 Among the many testimonies of the Tradition of the Church with regard to the
baptism of infants19, it is worthwhile to mention the Council of Cartago (418 B.C.). It
condemned those who denied baptism for new-born and affirms that little children,
who are not able yet to sin, must be baptized in order to attain remission of sins, in
order to purify in them, through regeneration, the original sin they have received by
generation20. During Middle Ages, the councils of Vienne (1312), Florence (1442) and
Trent (1545-1563) confirmed the same doctrine 21.
Particularly, it was the Council of Trent, in the decree about sacraments, the
one that condemned the Anabaptist’s doctrine of rebaptism, who used to say that:
“(…)children, because they have not the act of
believing, are not after having received baptism to be
numbered among the faithful, and that for this reason are
to be rebaptized when they have reached the years of
discretion; or that it is better that the baptism of such be
omitted than that, while not believing by their own act,
they should be baptized in the faith of the Church
alone…”22
More recently, Blessed Pope Paul VI recalled these teachings declaring that
children need to receive Baptism in order to be born again for divine life in Jesus
Christ, because without this sacrament they are still deprived from supernatural
grace23.

Anabaptism for today

On the one hand, one can see that Anabaptist mentality has extended to many
places, that, even, some protestant churches that does not officially belong to the
movement (in Colombia, for instance, Pentecostal Church) have adopted their
doctrine with regard to the baptism. On the contrary, such a doctrine never had and
never will have place in the true Christian doctrine.
On the other hand, Anabaptism shows a preoccupation concerning the
conscience and freedom of the individual. They claim that everyone should decide by
himself, once he gets able to do it, about faith. Even, many parents think that they
should not baptize their children, but, rather, let them to decide whether they want to
become Christians or not later.
However, how can a father who really love his child deny him the most precious
gift that someone can receive, which is to become son of God, to receive the divine

19
See: Ibid., N° 6-15, p. 207-211. For instance, the most ancient ritual, the Traditio
Apostolica, (3rd century) says: “In first place, children will be baptized; those who can
speak, let them do it; those who cannot speak, may their parents or some relative
speak for them”.
20
Cf. Ibid., N°6, p. 208.
21
Cf. Ibid., N°7, p. 208-209.
22
DS 1626, retrieved from: http://www.ewtn.com/library/councils/trent7.htm
23
Cf. PAUL VI, Credo of the people of God, 1968, N° 18. Retrieved from: http://w2.vati
ca n.va/content/paul-vi/en/motu_proprio/documents/hf_p-vi_motu-proprio_19680630
_ credo.html
life in the soul with all gifts and virtues of the Holy Spirit? How
can someone that already

knew the good news and truth of Christian faith keep his child into the darkness of
sin, instead of putting him into the light that comes from God in the baptism?
Obviously, in the case of children, the movements of faith and conversion
requested from adults are not possible yet; but it is important to bear in mind that,
because of the ontological transformation operated by Baptism in the soul of the
child, he receives the infused virtues of faith, hope and charity, that, with time, will
develop their respective acts 24. This, does not necessary means that the child will
want to keep being a Christian when he gets adult, but, even in such a case, he had
received already the seed of faith, that can live again one day with his parents’ love,
prayer and testimony of life25.
Moreover, baptism is the way a Christian becomes a member of the mystical
body of Christ, which is the Church. It means that, she, as a mother welcomes his
children since they are so, in order for them to enjoy the gift that the Lord entrusted to
her with this sacrament from the very beginning of their life (cf. Mk 16,15-16). Thus,
she baptized children in her own faith, in place of them, as they are newborn that
cannot give such step yet. This point of the doctrine has been very clear for her, as
St. Augustine and St. Thomas Aquinas testify 26.

Conclusion
Anabaptism began as a religious group during the Reform in Europe; it grew as
a violent group that fought against institutions and questioned the validity of infants’
baptism. Even if they claimed to emphasize free will and conscience to become a
Christian through the Baptism, they were not right in their appreciation since they did
not take into account all the richness of Catholic Tradition, as well as the testimonies
of the Sacred Scripture, that justify that practice.
Therefore, neither their doctrine nor their practices have any relevance for a
right understanding of Christian faith. May Our Blessed Mother Mary help us to
appreciate more the great gift we received on our Baptism, so that, we will be able to
give a true testimony of life in Christ.

24
Cf. VADILLO, p. 315-316.
25
Cf. Pastoralis actio, ibid., N° 22, p. 214.
26
Cf. Ibid., N° 14, p. 210-211. St. Thomas says, for instance, that the child who is
baptized does not believe by himself, by means of a personal act, but through others,
“through the faith of the Church he receives”.