Head Pointed Toward the Sun, Feet Moving Forward: A Little Bit About Anabaptists

“Millions are waking up to the truth that followers of Jesus are called to love the unlovable, serve the oppressed, live in solidarity with the poor, proclaim Good News to the lost, and be willing to lay down our life for our enemies. Multitudes are waking up to the truth that the distinctive mark of the Kingdom is the complete rejection of all hatred and violence and the complete reliance on love and service of others, including our worst enemies. Masses of people are waking up to the truth that followers of Jesus aren’t called to try to win the world by acquiring power over others but by exercising power under others—the power of self-sacrificial love.” - Greg Boyd

In January I did not know what “Anabaptist” meant. Honestly, I don’t think I had ever heard the term. When I applied to be a part of the Mennonite Central Committee (MCC) in March, I did not know what being Mennonite entailed. When I arrived in Bolivia in October, all I knew about Anabaptism was what I read in a book called The Naked Anabaptist by Stuart Murray recommended to me by a friend. (It is a good introduction to Anabaptism if anyone is interested!)

I got the feeling that I wasn’t the only one who didn’t know much about Anabaptism since most people asked me if I had to wear a bonnet when I told them I was going to serve with the MCC.

However, in the past two months I have learned so much about the history of Anabaptism, the convictions that come along with Anabaptism, and the role of Anabaptist churches in Colombia. I hope to synthesize some of that information for you here.

First of all, Anabaptism is not a denomination of Christianity, but rather it is a perspective on beliefs, a vision on how to live, a type of theology. Many different denominations embrace Anabaptist beliefs, including Mennonites, Mennonite Brethren, Brothers in Christ, Amish, Quakers, and many other people who identify as Methodist, Presbyterian, Lutheran, or any number of other denominations.

Similar to other protestant groups, Anabaptists trace their roots back to the Reformation in Europe with Martin Luther’s 95 theses in the 1500s. The Anabaptist movement was a movement by people in the countryside, basing their divergence on three main ideas:

Discipleship- People make their own decision to believe in God and grow in relationship with God. It is a decision that one has to make every day and act on. It is not just following rules, going to church on Sunday, and taking communion, but rather basing one’s lifestyle and actions on the example lead by Jesus. This is also where the decision to baptize as adults (when an individual can make the decision to be a Christian) instead of infants comes from, as well as the name “Anabaptist” which means to re-baptize. This was a reason for much political and religious persecution during the formation of the theology.
Community- Church is not a structure, a set of rules, or a hierarchy. Church means a group of people believing and growing together in which everyone has access to reading and interpreting the Bible together in community.
Peace- Love and reconciliation with each other and with God is an essential part of faith.

Because Anabaptists have a strong focus on peace, many Anabaptist organizations focus on the construction of peace, especially in Colombia. In 1948, Mennonites began to arrive in Colombia and form small church communities. In 1976, MENCOLDES, a Mennonite organization that focuses their development services on displaced people, was formed. In the 1990s, Justa Paz, an organization that documents injustices and human rights abuses in Colombia, began its work. In 2000, the Mennonite Central Committee started its work in Colombia under the approval of the Anabaptist churches in Colombia. Two more organizations, Edupaz and Sembrando Paz, were created to focus on supporting communities affected by violence and building peace. All of these organizations are places in which my fellow workers and I will be serving.

Supporting peace in Colombia is no exception to the theme of the complexity of life.

A common response from churches when confronted with issues concerning peace and reconciliation is silence. For one thing, it can be dangerous to work towards peace in the Colombian context. In Colombia it is against the law to dialogue with illegal armed groups. Should the church risk prosecution by the state because of a conviction to pursue peace in the country? Do they risk persecution by other illegal armed groups if they enter into conversation with one group? How does a church react with demobilized paramilitary members arrive at their doors? Many churches are comprised of people who have been victims of violence or displacement. What should the church do when guerrilla members and perpetrators of violence ask to be a part of the community as well?

These situations bring up many questions and challenges to living out Anabaptist values.

But questioning is important. I feel that I must constantly question and process what I’ve been taught, what I am hearing now, and where I hope to be in the future. Through listening to new ideas, thinking about what they mean and how they affect me and others, trying them out, and feeling comfortable discarding what doesn’t work and incorporating what does, I can continually grow in faith, love, compassion, determination, and security that peace is possible in this world.

These are Anabaptists: