A Response to The Naked Anabaptist
This was first written as a critical reading response to The Naked Anabaptist: The Bare Essentials of a Radical Faith (2015) by Stuart Murray on March 8, 2023, as part of my degree requirements for CH 502 at Kairos University.
Having grown up in a conservative traditional Mennonite church and community, I am intimately familiar with the version of Anabaptism that is typically ‘dressed’ in the Mennonite, Hutterite, or Amish cultures of North America. Naturally, I found Murray’s conception of a ‘naked’ Anabaptism – an Anabaptist tradition stripped of its historical and cultural roots – fascinating.
The thesis of his book is to explore the Anabaptist tradition for those who are either 1) unfamiliar with the Anabaptist tradition entirely, or 2) have long been part of an Anabaptist tradition but have lost sight of the primary tenets of the tradition.
Firstly, the author describes the “essence of Anabaptism” (1) in seven core convictions which are further detailed in subsequent chapters. These core convictions are summarized below:
Jesus is our example, teacher, friend, redeemer, and Lord… We are committed to following Jesus as well as worshipping him.
Jesus is the focal point of God’s revelation… We are committed to a Jesus-centred approach to the Bible and to the community faith as the primary context in which we read the Bible and discern and apply its implications for discipleship.
Western culture is slowly emerging from the Christendom era… We are committed to learning from the experience and perspectives of movements such as Anabaptism which rejected standard Christendom assumptions and pursued alternative ways of thinking and behaving.
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.
Churches are called to be committed communities of discipleship and mission, places of friendship, mutual accountability, and multivoiced worship… We are committed to nurturing and developing such churches.
Spirituality and economics are interconnected… We are committed to finding ways of living simply, sharing generously, caring for creation, and working for justice.
Peace is at the heart of the gospel… We are committed to finding nonviolent alternatives and learning how to make peace between individuals, within and among churches, in society, and between nations. (2)
Murray acknowledges that the Anabaptist tradition typically does not focus on heavily doctrinal or theological subjects, though they affirm the ecumenical creeds of the Christian faith. These seven core convictions are “supplementary to such creeds or statements of faith,” (3) and “introduce a way of being followers of Jesus that is unusually holistic.” (4)
In the subsequent chapters in which each of the core convictions is further explained, Murray draws upon early Christian history, Christian history in the Christendom era, and early Anabaptist history at the time of the Reformation. He clearly and simply outlines why these convictions have been historically important for Anabaptists and highlights the relevance of these convictions for modern Anabaptists.
The ‘Third Way’ of Anabaptism
I learned much about the core tenets of the Anabaptist tradition in this book, particularly how the early Anabaptists offered a radical ‘third way’ in opposition to both Catholicism and Protestantism.
Firstly, “Anabaptists are convinced that, whatever its undoubted benefits, the Christendom system seriously distorted Christian faith.” (5)
This conviction arose in response to the corruption of the medieval Catholic church. Whereas the early Reformers sought to reform the Church from within, the early Anabaptists believed that a close relationship between church and state demonstrated the depth of corruption within the church; an entirely new way of worship was necessary, one that reflected the worship of the early church as demonstrated by the apostles in Acts 2.
Thus, the radical efforts of the Anabaptists to establish a ‘church of believers’ resulted in outrage by Catholics and Protestants alike, resulting in many Anabaptist men and women being burned at the stake or otherwise martyred. Anabaptism’s early rebellion against Christendom resulted in violent repercussions by both state and church (for they were one and the same); it is this same rebellion that, Murray argues, allows Anabaptism to be a forerunner in the post-Christendom era that we now find ourselves in.
Through Anabaptism, we see that it is possible for Christianity to flourish apart from the influences of state power.
Secondly, Anabaptists were concerned primarily with following Jesus. Centuries later, the Luthern pastor and theologian Dietrich Bonhoeffer would bemoan Western Christianity’s ‘cheap grace’ and encourage believers to count the cost of following Jesus – even to the cross – in his well-known book, Discipleship. This is the very same message that 16th-century Anabaptists preached years ahead of their time. Hans Denck asserted, “No one can know Christ unless he follows after him in life.” (6)
Discipleship, for the Anabaptists as with Bonhoeffer, meant following the way of Jesus by treating others with equality, sharing meals with ‘disreputable’ people, forsaking cultural and societal norms in order to obey Jesus’ teachings, pursuing peace and non-violence at all costs, and caring for the disenfranchised. This sort of faith was radical in the 16th century and is still uncomfortably radical to many today.
Anabaptism demands an active faith in knowing Jesus and following him honestly in word and deed.
Thirdly, Murray’s second core conviction, which is closely tied to the first, states that Anabapists are committed to a Jesus-centred approach to the Bible. Primarily, “the Bible must be interpreted in light of the life, teaching, death, and resurrection of Jesus Christ. Jesus was the center of the Bible, the one to whom both Testaments pointed.” (7)
A common accusation against Anabaptists is that they are either
Overly focused on the Gospels and teachings of Jesus at the expense of the rest of Scripture, particularly the Old Testament, (8) or
Overly Christocentric in their interpretations of the Old Testament, that is, ‘finding Jesus’ in every Scripture passage.
Against these accusations, Murray insists that reading the Bible through a Jesus-centred lens does not mean ignoring the Old Testament but rather interpreting the Old Testament “in light of the teachings and example of Jesus,” (9) primarily his love, justice, and peace.
Therefore, the Old Testament (and the Epistles, for that matter) are to be read with the ethics and teachings of Jesus in mind, which has profound implications for difficult passages such as the conquest narratives, prophetic oracles, or even Paul’s exposition on the law and grace. This same idea is reflected in the popular teachings of BibleProject, founded by Tim Mackie and Jon Collins, whose mission statement is, “Helping people experience the Bible as a unified story that leads to Jesus.” (10)
Anabaptism reads all of Scripture in light of the teachings and example of Jesus.
Foundational Spiritual Practices of Anabaptism
From this emphasis on Jesus, Murray then describes the importance of the community of faith in interpreting Scripture together and in encouraging one another as disciples of Christ. Within the church, this means generous hospitality, friendship, simplicity of life, mutual accountability, and equality among men and women alike.
Baptism is an important sign for the believer as “not only a visible expression of personal faith but a pledge of discipleship, an invitation to mutual accountability, and a commitment to active participation in the church community.” (11)
The Anabaptist practice of sharing the bread and wine in communion is also closely tied to the implications of “daily discipleship and the shared life of community,” (12) with some Anabaptist communities going so far as to share the bread and wine in the context of a full meal.
In their desire to remain separate from the state, they emphasize the importance of fostering good relationships within the community of faith and caring for one another’s needs, which then spills out in their mission to be witnesses of Christ in the world by bringing good news to the powerless, identifying and caring for those on the margins of society, and responding to natural disasters and crises.
Lastly, a commitment to peace has been a trademark of Anabaptism since its conception. This is the tenet that has been arguably the most condemned by Christians of other traditions over the centuries. (13) While it has been traditionally understood as pacifism, Murray includes in this conviction a deep opposition to “any form of religious coercion” due to Anabaptism’s historical “experiences of marginalization, discrimination, and persecution” which “have made them sensitive to other minorities.” (14)
With the historical backdrop of their own religious persecution, Anabaptists notoriously acknowledge religious plurality in the world and seek to bring the peaceful witness of Christ to all nations without resorting to violence or coercion. (15) Primarily, Anabaptists view Jesus’ mandate to “love your neighbour” as incompatible with killing, although they do not ignore Jesus’ call for justice against the presence of evil in the world. Murray says, “We are followers of Jesus, the Prince of Peace, and we choose to believe that his way of nonviolent love is ultimately more realistic than embracing violence.” (16)
Therefore, reconciliation between believers, believers and the world, and believers and creation is a core conviction of the Anabaptist tradition; there is a deep-seated trust that God’s justice will prevail with the return of Christ.
My Assessment of The Naked Anabaptist
The entire book has left me with a stronger conviction that Anabaptism is a beautiful tradition with much to offer the world. I was particularly struck by the author’s honest assessment of Anabaptism – he elaborated on the good that Anabaptism brings to the world, but did not shy away from describing the common pitfalls of Anabaptist communities across the centuries including the selectivity of biblical texts, anti-intellectualism in response to the intellectual Reformed traditions, divisiveness as a result of encouraging individual interpretation of Scripture and the ‘priesthood of all believers,’ and separatism, which is particularly evident in culturally Mennonite, Hutterite, and Amish communities.
Like any tradition, Anabaptism has been susceptible to corruption and decay as the centuries have passed. The Naked Anabaptist is a call to return to the heart of Anabaptist belief – to follow Jesus as his disciples in word and deed.
What I appreciate most about Murray’s description of Anabaptism is the holistic, practical nature of this tradition.
In our current ‘postmodern,’ ‘post-Christian’ world, a tradition that is firmly rooted in the person and work of Jesus Christ has much to offer.
This is a tradition that is less concerned about asserting what one believes than in how faith is lived out in community. Having lived in a culturally Anabaptist community, there are many ways in which I have seen this distorted into legalism and perfectionism. However, I more fully appreciate the richness of this tradition through Murray’s non-culturally Anabaptist lens.
To be clear, knowing what one believes is incredibly important; I only mean that much of Christendom has been concerned with nailing down what Christians believe without exploring the implications of how this belief impacts the everyday life of believers.
A Criticism: Where is the Holy Spirit?
A single criticism I might have about Murray’s approach is the lack of emphasis on the Holy Spirit. While I do not argue that following the way of Jesus is what it means to be a Christian (Christ-follower), I might add that following him is only made possible through the gift of the Holy Spirit’s power and presence.
Furthermore, a modalist view of the Trinity in which Jesus is elevated above Father and Spirit fails to recognize that the communion of believers is a reflection of the everlasting mutual communion of Father, Son, and Holy Spirit.
Though Jesus is God’s self-revelation to humanity and is the foundation of the Christian faith, believers ought not to forget that God is also our Creator and Sustainer and to understand the entire biblical narrative of God’s redemption of his people.
Thus, the Anabaptist focus on how to live must be balanced by a knowledge of Christian theology or doctrine that is grounded in Scripture and holistic in scope. Right knowledge and worship of God (orthodoxy) and right actions (orthopraxy) are both necessary in the life of the believer.
It is important to remember that 16th-century Anabaptism was a practical response to the over-intellectualization and hierarchy of the Christian faith; the desire to return to a simpler faith is what spurred on the early Anabaptists to focus primarily on the teachings of Jesus and the patterns for Christian living in the book of Acts. Today, we recognize where Anabaptism has swung the pendulum too far and we seek to find the middle ground in which orthodoxy and orthopraxy inform one another.
Concluding Thoughts as a ‘Naked’ Anabaptist
The Naked Anabaptist has clarified my own tradition – I am no longer ‘culturally Anabaptist,’ but I still strongly identify with the Anabaptist tradition.
The Anabaptist emphasis on reading Scripture through the lens of Christ influences how I read and teach Scripture in my teaching and preaching vocation.
Likewise, the Anabaptist tradition of reading and studying Scripture in community is invoked each time I gather with my small group to study the Bible together. The Anabaptist focus on community and discipleship echoes my deep desire to see my local church rally together as a community that is deeply involved and supportive of one another through mutual accountability, service, friendship, and hospitality.
The Anabaptist desire to practically enact peace in the world influences which organizations I and my local church support – those which practically bring justice, love, and peace to their local contexts – in imitation of Christ’s love for the marginalized and poor. This is also enacted each time I work a shift as a physiotherapist in the local hospital.
Essentially, the Anabaptist tradition is an active, practical one with real-life implications.
Most of all, this tradition focuses on Jesus Christ, the author and finisher of our faith; it is my desire to foster within my community a new depth of love for Jesus and a desire to follow him as his disciples by the power of the Holy Spirit.
Notes
Stuart Murray, The Naked Anabaptist: The Bare Essentials of a Radical Faith, Herald Press, 2015; ebook printed to PDF via Claremont School of Theology 4/28/2022, 28.
Murray, 29.
Murray, 31.
Murray, 31.
Murray, 32-33.
As quoted in Murray, 36.
Murray, 39.
I can testify to this experience in my childhood – it was common to own a copy of the New Testament and the Psalms and to hear sermons on these rather than the Old Testament.
Murray, 40.
See BibleProject, “Who We Are,” https://bibleproject.com/about/#:~:text=From%20page%20one%20to%20the,transform%20individuals%20and%20entire%20communities, retrieved Mar. 8, 2023.
Murray, 68.
Murray, 68.
MMC (Mennonite Central Committee) is an example of an Anabaptist organization that “shares God’s love and compassion for all in the name of Christ by responding to basic human needs and working for peace and justice.” (see MMC Canada, “Vision and Mission,” https://mcccanada.ca/learn/about/mission, retrieved Mar. 8, 2023.)
Murray, 77.
Murray, 77.
Murray, 80.
