THE MESSENGER | SPRING 2018
THE RADICAL REFORMERS OUR BAPTIST PREDECESSORS
D
uring His earthly ministry, Jesus promised to build His church (Matthew 16:18).
The Holy Spirit descended at Pentecost, and after Peter’s sermon, the church at Jerusalem took form. About 3000 people “gladly received his word” (Acts 2:41). They were then baptized and added to the church (Acts 2:41). Believers established the corporate life of apostolic teaching, fellowship, observing the Lord’s Table and prayer (v 42). They worked in unity to preach Christ, and people were saved daily (v 47). The very first church was made of saved, baptized believers.
and Calvin are called magisterial reformers because they benefited from the support and protection of the magistrates or ruling authorities. Other groups of believers were called radical reformers. The word radical, derived from Latin, means “root.” These groups were called radical because they emphasized what was basic, or fundamental, to Christianity. They were labeled Anabaptists or rebaptizers. They rejected this name, arguing that the first (infant) baptism was no baptism at all. These reformation-era believers were distinct in faith and practice from the magisterial reformers. They often suffered, even to martyrdom, for their convictions.
Anabaptists in Europe Various groups of Anabaptists flourished in several European countries.2 The Throughout church history, we can thoroughly biblical groups practiced identify believers who held to New regenerate church Testament teaching membership. They “It is crucial to understand about the church, adopted believer’s though they are not that [radical reformers] and baptism. They also necessarily linked in others like them arrived viewed the Lord’s Supper succession to one at convictions that were as a solemn renewal of 1 another. In this devotion to Christ. They grounded in the New brief article we can rejected any connection only name groups Testament concerning the between the church and like the Montanists, nature of the church and the the state.3 Novatians, Donatists, ordinances. Their positions Paulicians and European Anabaptists were often distinct from succeeding groups had several origins. that through the and, therefore, opposed to Conrad Grebel and centuries held to the positions the magisterial Felix Manz led in Ulrich a doctrine of the reformers espoused.” Zwingli’s Zurich, where church modeled Manz was martyred by after the pattern of Acts 2. drowning on January 5, 1527. Michael Sattler in Germany was a converted Two major theological movements arose Roman Catholic monk. He led in writing out of the Reformation. Luther, Zwingli
This theological article is a companion to Nathan Deatrick’s more historically oriented article “Baptists and the Protestant Reformation” which appeared in the Winter 2018 edition.
an early Anabaptist doctrinal statement (the Schleitheim Confession). He was tortured and burned at the stake by Roman Catholics at Rottenburg on May 20, 1527. On March 10, 1528, Balthasaar Hubmaier was burned in Vienna. Two days later, his wife was drowned in the Danube River. In Holland, Menno Simons (14961561) determined to follow the Bible. The Dutch Anabaptist churches became known as “Mennonites.” They were “voluntary associations of baptized evangelicals . . . determined to fulfill the New Testament ordinances in the restored apostolic churches.”4 Menno was one of the few of these leaders who died a natural death, although he traveled with a price on his head.5 Some of these heroes died at the hands of the Roman Catholic Church, and others died for defying the state churches of the reformers. The issues of regenerate church membership, believer’s baptism, and separation of church and state were the occasion for their suffering. These accounts only represent many other cases of suffering and martyrdom. These radical reformers arose during the time of the Reformation. It is crucial to understand that they and others like them arrived at convictions that were grounded in the New Testament concerning the nature of the church and the ordinances. Their positions were often distinct from and, therefore, opposed to the positions the magisterial reformers espoused. We must understand they were radical reformers as previously described. They were “back to the Bible” Christians. Continued on page 3.
HIGHLIGHTS
FROM THE HIGHWAYS & HEDGES
T
he recent promotion to Glory of veteran missionary Eugene Mumford on the first day of his retirement following 50 years of ministry under BWM prompts us to revisit the question of an aging missionary force. Following are snippets of insight from some of BWM’s current missionaries who are at least 65 years old. Each responded to the question, “What would you say to a new generation of missionaries, churches and young people?”
Bernard and Bernice Dodeler, France “I strive to emphasize Romans 12:1-2. In order to know God’s ‘good, and acceptable, and perfect will,’ Christians need to logically surrender their bodies, unquestionably separate from worldly patterns, and become thoroughly spiritually minded. France cannot solely rely on the missionary efforts of American churches. The mission field needs self-governed, self-supported and self-propagating independent churches thoroughly committed to the Great Commission.”
Mike and Vicky Fester, Peru “Before you accept support, decide you will never quit or turn aside no matter what gets thrown into your path. God calls His servants to be faithful, steadfast, unmovable and ready to stay the course until He closes the door. Our Lord laid everything aside and took on the form of a servant unto death, accomplishing our Father’s will. May God’s grace be sufficient to see us all to the end of those good works which He has prepared beforehand that we should walk in them.”
Bill and Patsy Hawk, Spain “Sometimes the Lord gives a long-distance view, and other times in short steps, but always clearly. My best advice to the younger generation is to truly be connected to God and His plan. It is disheartening to me to see so many come to the mission field ‘to try it out’ and then leave. We came to Spain and unpacked our bags to stay. We have been so at peace. That assurance is what has kept us in the missionary adventure for over 50 years.”
Anne Livingston, Haiti “I’m concerned about the large amount of time given to electronic devices, both in the United States and here in Haiti. The blessings of rapid communication are too often offset by the constant attention given to a screen while neglecting those around us. This seems to be true for all ages. A tool must not become a demanding and expensive master that keeps us from hearing the One we say is our Master. I wonder how many Christians will not hear the quiet, guiding voice of the Holy Spirit because they are more interested in ‘(ding) You’ve got mail!’”
Bob and Polly McLain, New Zealand “Most of the younger missionaries seem to lack practical training and experience in church planting. To have zeal and enthusiasm is great, but knowledge and experience are also very important. We also see more pragmatism from the younger missionaries, as they seem willing to shift their doctrinal positions for the sake of church growth. We have observed in New Zealand that such ministries often split and keep starting over again. After 30 years on the mission field in two countries, I have seen a lot in the name of ‘churchplanting missions.’ We need better trained missionaries on the field to start new churches and train others for ministry.”
Larry and Maria Pieri, Furlough Replacement “Make sure of your calling to serve the Lord as a missionary. Learn all you can about missions. Consult other missionaries. Seek to work with a team of missionaries and begin the first term under the leadership of a veteran. Learn the language. Study the culture. Interact with folks from the country or
ethnic group here in the United States, if possible. Read the book of Acts and see how God worked.”
Tom and Penny Latham, Brazil “Just as I believed that one should not go to the mission field unless God calls, I also believe, and will always believe, that one should not leave the mission field unless God calls him to do so. We always considered this a lifetime call, so for that reason we will stay until the end. This is my personal opinion. I did my doctoral thesis on Why Missionaries Quit.”
Rick and Sue Simonsen, Kenya
David and Jean Potter, Hungary
“I see several reasons why so few missionaries become lifetime missionaries today. For some, the mission field never becomes ‘home.’ Obsession with furlough is a telltale sign of a missionary that won’t last. For others, the Internet, and especially social media, keeps family ties too close. You just can’t keep one foot in the USA and one foot on the field. This does not have to be a problem, but in an age of instant gratification, the allurement sometimes overcomes their commitment to the mission field.”
“In your busyness, do not neglect prayer. Some veteran missionaries, who are tireless workers and have been very successful in a difficult culture, advised us this way when we first went to the field. The longer we continue the more we realize the truth of their words. The more we pray, the more God accomplishes. Without prayer, we work in the flesh, and our work does not last.”
The Radical Reformers (continued) Phillip Schaff was a Congregationalist church historian. He accurately described the difference between the magisterial reformers and the radical (Anabaptist) reformers: “The Reformers aimed to reform the old Church by the Bible; the Radicals attempted to build a new Church from the Bible. The former maintained the historic continuity; the latter went directly to the apostolic age, and ignored the intervening centuries as an apostasy.”6 Baptists in England – Use of name “Baptist” Hundreds of years before the Reformation, there were “back to the Bible” Christians in England who practiced what we identify as Baptist principles. Immersion was practiced as early as the eighth century, and baptisteries have been discovered in ancient churches.7 The name Baptist came into use in the seventeenth century, and the Baptist Confession of Faith (1644) bore the title “The Confession of Faith of those Churches which are commonly (though falsely) called Anabaptists.”8 The English Baptists reiterated the concept that the baptism of believers is not a rebaptism. Conclusion We thank God for our Baptist heritage. The New Testament describes the pattern for a local church’s faith and practice. We read of groups throughout
church history who tenaciously held to both New Testament doctrine and New Testament practice for the local church. Many have suffered for their convictions. Since the seventeenth century, the name Baptist has been applied to believers who pattern their church practice after the model the New Testament teaches. We gladly embrace these biblical convictions concerning the church, and without embarrassment we call ourselves Baptists. We are grateful for all who have stood for the Word of God and the testimony of Jesus Christ. We are grateful for the stand the magisterial reformers took for the doctrine of justification by faith and against the abuses in the established religion of Rome. We are indebted to the radical reformers who stood for those doctrines and also patterned their church life after the New Testament model.
ABOUT THE AUTHOR Dr. Fred Moritz is a professor at Maranatha Baptist Seminary and also serves as Executive Director Emeritus of Baptist World Mission.
ENDNOTES
1 With this statement I am deliberately distancing myself from the Landmark Baptist (or “Baptist Bride”) approach to history that holds to a visible, traceable, unbroken link between New Testament churches through the centuries. Some of these groups followed each other in succession. Others arose out of independent circumstances and study of Scripture. It is not possible to prove a continuous succession between them. 2 Albert Henry Newman, A Manual of Church History, rev. ed. (Philadelphia: American Baptist Publication Society, (1931), II: 156-195, lists five different groups of Anabaptists. One of the groups he names are the “thoroughly biblical” Anabaptists. 3 Not all of the Anabaptists were thoroughly biblical. That discussion is beyond the scope of this brief document. On page 29 of the third edition of A History of the Baptists (Valley Forge: Judson Press, 1963), Robert G. Torbet states, “With respect to the relationship between Anabaptists and Baptists, it is safe to say that the latter are the spiritual descendants of some of the former” [emphasis, Torbet]. 4 Franklin H. Littell, The Anabaptist View of the Church (Boston: Starr King Press, Beacon Hill, 1958), 40. 5 Ibid. 6 Philip Schaff and David Schley Schaff, History of the Christian Church, vol. 8 (New York: Charles Scribner’s Sons, 1910), 71–72. 7 Thomas Armitage, The History of the Baptists (Watertown, WI: Maranatha Baptist Press, 1976 reprint), I:426. 8 http://www.spurgeon.org/~phil/creeds/bc1644.htm Accessed 18 April 2013.
ITINERARIES Steve Anderson
Pat Delaney
April 22
April 15
First Baptist Church Lake Orion, MI
Heritage Baptist Church Roscoe, IL
April 29
April 25 Crossroads Baptist Church Columbus, NC
April 27-28 The Wilds Brevard, NC
Central Baptist Church West Branch, MI
Mike Martin
May 2-4
May 6
April 29
Columbiaville Baptist Church Columbiaville, MI
Heritage Baptist Church Dover, NH
Bob Jones University Greenville, SC
May 16-20
May 6
Tabernacle Baptist Church Virginia Beach, VA
Valleyview Baptist Church Northampton, PA
May 20
Kevin Brosnan
Thompson Road Baptist Church Indianapolis, IN
June 3
May 27
Grace Baptist Church Coatesville, IN
Dave Canedy April 15
Calvary Baptist Church Winona, MN
June 25-July 3 Administrative Trip Haiti and French Guiana
First Baptist Church Fort Atkinson, WI
Bud Steadman
June 24
April 8
Open Door Baptist Church Lebanon, PA
July 5-17 Administrative Trip Quebec, Canada
Martinsville Baptist Tabernacle Martinsville, IN
April 24-26 Ambassador Baptist College Lattimore, NC
May 13-14 Faith Baptist Church and FBFI Regional Meeting Morgantown, WV
May 25-27 Bible Baptist Church Hampton, GA
June 10 Faith Baptist Church (a.m. service) Warren, MI
June 10 Ann Arbor Baptist Church (p.m. service) Ann Arbor, MI
June 11-13 First Baptist Church and FBFI National Meeting Troy, MI
June 19-21 Heritage Hills Baptist Church and IBFNA National Meeting Winston-Salem, NC
*All BWM administrators will attend the BWM Spring Board Meeting April 9-10 at Martinsville Baptist Tabernacle in Martinsville, Indiana, and the Orientation Seminar April 15-20 at Camp Joy in Whitewater, Wisconsin.
Schedule an administrator or director at your church! BWM administrators and directors offer a wonderful blend of passionate preaching and current field experiences. Please contact the mission if you would like to schedule any of these men for your next conference. Call (256) 353-2221.
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