Anabaptist Convictions

I have had a quickly growing interest in the Anabaptist movement over this past year. I used to only associate the Anabaptists with broad Ludditical groups like the Amish, fringe and sectarian lifestyles that don't do much to speak into the culture in which they operate. I like the Amish, but I am not a fan of sectarianism. But in some of my conversations with other followers of Christ, I have often been asked if I am an Anabaptist. Apparently I sound like one, so I have begun to do a little research into the movement.

I have stumbled upon a book called The Naked Anabaptist, by Stuart Murray. It's a book that is meant to inform its readers about "essential" Anabaptism, Anabaptism separated from the context of particular cultures or interpretations of Anabaptism.

In the second chapter, Murray shares seven core convictions that help articulate what makes Anabaptism distinct. These convictions aren't completely shared by all Anabaptists, and interpretations of these core convictions can vary greatly from community to community. These convictions are also not a creed, or faith statement. The Anabaptists are not fond of fixed creeds because they have been historically used to persecute and silence dissenters and questioners, and are not conducive to a kind of faith that embraces the conversation about Scripture.

If you are interested in this kind of understanding of the Christian faith, I do recommend you pick up a copy of this book. It's not the most fun read, and some of it is a little fluffy, but it's very helpful and informative.

1. Jesus is our example, teacher, friend, redeemer, and Lord. He is the source of our life, the central reference point for our faith and lifestyle, for our understanding of church, and our engagement with society. We are committed to following Jesus as well as worshiping Him.

2. Jesus is the focal point of G-d's revelation. We are committed to a Jesus-centered approach to the Bible, and to the community of faith as the primary context in which we read the Bible, and discern and apply its implications for discipleship.

3. Western culture is slowly emerging from the Christendom era, when church and state jointly presided over a society in which almost all were assumed to be Christian. Whatever its positive contributions on values and institutions, Christendom seriously distorted the Gospel, marginalized Jesus, and left the churches ill equipped for mission in a post-Christendom culture. As we reflect on this, we are committed to learning from the experience and perspectives of movements such as Anabaptism that rejected standard Christendom assumptions and pursued alternative ways of thinking and behaving.

4. The frequent association of the church with status, wealth, and force is inappropriate for followers of Jesus and damages our witness. We are committed to exploring ways of being good news to the poor, powerless, and persecuted, aware that such discipleship may attract opposition, resulting in suffering and sometimes ultimately martyrdom.

5. Churches are called to be committed communities of discipleship and mission, places of friendship, mutual accountability, and multi-voiced worship. As we eat together, sharing bread and wine, we sustain hope as we seek G-d's kingdom together. We are committed to nurturing and developing such churches in which young and old are valued, leadership is consultative, roles are related to gifts rather than gender, and baptism is for believers.

6. Spirituality and economics are interconnected. In an individualist and consumerist culture and in a world where economic injustice is rife, we are committed to finding ways of living simply, sharing generously, caring for creation, and working for justice.

7. Peace is at the heart of the gospel. As followers of Jesus in a divided and violent world, we are committed to finding nonviolent alternatives and to learning how to make peace between individuals, within and among churches, in society, and between nations. (TNA pp. 45-46)

In my next post, I will share some of my concerns about the language that is used and the way these convictions are presented. Although I do thoroughly enjoy them, there is something that I think the Anabaptist movement, and the Church as a whole needs to do away with.