‘Early Anabaptism in Global Perspective’ is one of a series of events marking 500 years of Anabaptism

By Frank Ramirez

One of the most astonishing stories told at the “Early Anabaptism in Global Perspective” conference, held recently at Elizabethtown (Pa.) College in recognition of the 500th anniversary of the Anabaptist movement, was told by Japanese scholar Tomoji Odori. He spoke about how the largely Catholic churches of Japan went underground after their faith was banned in 1612.

They developed lay leadership in the absence of priests, communion consisting of meals eaten at home, leaned towards adult baptism, and despite an estimated 40,000 martyrs adopted nonviolence and forgiveness of enemies.

Odori said, “There were many similarities between Christians in Japan and Anabaptists, even though there was no official contact.”

That global emphasis was celebrated many times during the conference held at the Young Center for Anabaptist and Pietist Studies on July 22-24, recognizing Christians in Indonesia, Latin America, and Africa who live the Sermon on the Mount and respond to persecution with nonviolence and love of enemies.

Danang Kristiawan, a pastor in the Gereja Injili di Tanah Jawa in Indonesia, quoted Tunggul Wulung (1800-1880), the father of the Javanese Mennonite community: “It is mistaken to think that Javanese people follow the Jesus brought by European missionaries. Javanese people must become Javanese Christians and discover Christ for themselves.”

Kristiawan maintains active ties with Buddhist and Muslim neighbors and believes that “dialogue with the global Anabaptist theologies enriches the local expressions, prevents local fundamentalism, or radical tribalism, and encourages mutual transformation.”

The 127 registered attendees from 9 different countries heard archivists’ determination to preserve valuable records of Anabaptists in Latin America; learned about the 9 different German dialects spoken by Amish, Hutterites, and others in North America (fun fact: according to linguist Mark L. Louden over 70 percent speak the Midwestern form of Pennsylvania Dutch); and benefited from a comparison of the most recent histories of the movement.

History was not romanticized. Sarah Augustine, a Pueblo (Tewa) descendant and cofounder and executive director of the Coalition to Dismantle the Doctrine of Discovery, after admitting, “I have a tendency to be a little bit passionate about Anabaptism,” asked, “Is the radical reformation not radical enough?”

Augustine described the Doctrine of Discovery as an outlook that has allowed “European seizure of all the assets of the world to the detriment of the people who live there.” She added, “Anabaptists have benefited greatly from the accumulation of wealth.” Nor should one seek forgiveness when there is no process of repair.

As an example, Mary S. Sprunger documented Dutch Mennonite participation in the slave trade and massacres in what was formerly known as the Dutch Golden Age. “That golden age is now tarnished,” she said.

While many of the presenters looked back to Menno Simons and Mennonite roots, Denise Kettering-Lane, associate professor of Brethren Studies at Bethany Theological Seminary and one of two Church of the Brethren presenters at the conference, insisted that our Radical Pietist ancestors shared many similarities with the 16th-century Anabaptists who came before them. “Both groups desired a return to an ecclesial model based on the early Christian church.” The early Brethren themselves “idealized several key Anabaptist texts.”

She concluded by quoting the English translation of a Pietist poem that asks and answers its own question: “What is a Pietist? Someone who reads the Bible and does what it says.”

Scott Holland, emeritus professor of Theology and Culture at Bethany Seminary, displayed the famous April 8, 1966, cover of Time asking “Is God Dead?” Just as “the Death of God theologians published an avalanche of death of God books,” Holland called for “a return to God after God, faith after faith, thought after thought.” He quoted Anabaptist theologian Hans Denck (1495-1527): “If one hopes for a public peace, one must cultivate a private peace.”

Elizabeth Miller, director of the Institute for the Study of Global Anabaptism, closed the conference by describing “the need for more theological, biblical, and historical materials originating in the various cultures.” She likened integrating the history, devotional life, and practices of global Anabaptists to piecing together a mosaic. “Each individual piece is unique.”

When the various pieces with all their colors and shapes are mortared together, “what emerges is something altogether different,” she said.

And staggeringly beautiful.