Ted Grimsrud—April 10, 2019
The purpose of this “thought experiment,” as I see it, is to reflect on how “Anabaptist” might work better than “Christian” or “Mennonite” as a descriptor of the radical faith that offers the best possibilities for responding creatively to the challenges of life in North America in the early 21st century. In Part One I described why I have problems with the “Christian” and the “Mennonite” ways of interpreting the Bible and our world and our faith. In what follows, I will describe more what I mean by “Anabaptist” as an alternative way of interpreting.
A way to think about Anabaptism
I believe that in approaching the topic of “Anabaptism” we should be straightforward about the kinds of questions we have in mind in approaching it as well as recognizing the need to be as accurate as possible in discussing the 16th century phenomena themselves. My questions have most of all to do with what resources might we find in the story of the original Anabaptists that might inform our lives today. I also wonder whether we might discern an Anabaptist approach to faith that could serve as a corrective to the interpretive angles we find in what I call the “Christian” and the “Mennonite” approaches.
A key theme for me in taking up this project of discernment is how these various angles relate to how we read the Bible. A central criterion for me is how helpful, accurate, and authentic the angles are to the message of the Bible. In fact, though the 16th century is of great interest in evaluating the Anabaptist take on faith, what matters even more is the first-century in that the truly normative “vision” that followers of Jesus should be concerned with is the one presented in the New Testament (and the Old Testament read in relation to the New). Is it possible that the Anabaptist angle gets us closer to Jesus’s take on things than the “Christian” and the “Mennonite” angles?
I have taken a cue from studies of Jesus for how I want to approach the Anabaptists—and seek for a sense of coherence among the diverse expressions of radical Christianity in the 16th century. It is common among historians of the Jesus movement to suggest that maybe the central question to ask for understanding what happened back then is this: Why was Jesus executed by the Romans? This is the version I ask of the Anabaptists: Why did they get into trouble? One thing that seems clear is that in their various iterations, just about all the Anabaptists got into trouble, and in their various locations they died by the thousands.
I suggest that we do find a sense of commonality when we ask this question. I think we may see four broad themes that were key reasons the large majority of them got into trouble—most of these themes are present in most of the Anabaptist communities, diverse as they might otherwise be. Continue reading ““Anabaptist” but not “Christian” (or “Mennonite”)? A Thought Experiment [Part two]”