Light in the Dark Ages

The history of Third Stream Christian groups from Constantine to the Reformation is one that has attracted renewed interest in recent years.

There is increasing evidence that Europe during these centuries contained many such churches and that it is only the difficulty in accessing the original archive material that has contributed towards the view that there was little evangelical witness in the centuries before Luther.

The following samples give a hint of the depth of evangelical spiritual life that existed, not only among individuals but among whole congregations in the centuries traditionally known as the Dark Ages:

• In his Sermons Against Heretics, Eckbert of Schonau condemns those "weavers...who say that the true service of Christ and the true faith are to be found nowhere but in their conventicles, which they hold in cellers and weaving establishments and similar subterranean places."

• Pope Innocent III addressed a gathering of bishops in the city of Metz in 1199 when he related the following:

"Our brother the bishop of Metz tells us that in his diocese and in your city a great many lay-folk, both men and women,...have had French translations made of the Gospels, the Epistles of Paul, the Psalms...which they read together and preach from in their clandestine conventicles....resisting to their face the priests who would instruct them, arguing that they find in their books much better instruction."

• Before and during the Reformation, the "Christian Brethren" held regular meetings to celebrate the Lord's Supper with a full meal in the weavers' guild house in Saint Gall, Switzerland.

• In Brugge, in 1349, "a sect came up called the Cross-brothers....they did not adore the holy sacrament as it was raised aloft at the mass, nor did they show reverence to the priesthood....many were in the ban of the pope because of the Cross-brothers and the Lollards, persons who had fed them or had conversed with them."

• In 1145, reports of what appears to be a fully functioning evangelical church emerge from the city of Liege:

"In this heresy...they say that in baptism sins are not remitted; they consider the sacrament of the body and blood of Christ to be foolishness; that by the imposition of the pontiff's hand nothing is conferred; that no-one receives the Holy Spirit unless good works are in evidence."

• A century before the Reformation, the Dean of Notre Dame in Arras claimed that, "one third of Christendom if not more has attended illicit Waldensian conventicles and is at heart Waldensian."

All of the above are referenced in Leornard Verduin's illuminating work, The Reformers and Their Stepchildren (Dissent and Nonconformity)

Sticks not Swords

When the third stream Christian groups of the late medieval period were emerging alongside the Reformers, one issue that divided them was on the use of force or coercion in religious matters.

Many of the groups described as heretics by the Catholics and, later, by the Reformers themselves, were distinguished by their insistence that the church was a voluntary body and that the state had no role in forcing people to attend or join.

As a mark of this belief - which was fiercely denounced by many of the main Protestant Reformers - some of these "heretical" groups carried a badge or symbol - namely a simple wooden staff similar to that used by shepherds, in distinction to the sword carried by the magistrate.

So common was this practice that some of these Bible-believing groups of Christians became labelled as Stabler - literally "staff carriers".

At a hearing in 1590 held to investigate whether Anabaptist groups were meeting in a particular area, a witness gave evidence of such groups by recounting that "he had met them often enough when with their little staff they were on their way to their preachings or whatever it is they do."

The practice of staff-carrying was reported among the Waldensians and the Bohemian Brethren as a mark of the conviction that the sword is not a proper weapon in the hands of a follower of Christ. The practice is also recorded among Celtic Christians in Ireland whose gambutta was carried to differentiate them from the Catholic priests.

As early as the fourth century, the Donatists were known for carrying their Azael (meaning strength of God) to consciously contrast themselves with those who were embracing the policy of an official state church on the back of the Constantinian reforms.

The staff or stick symbolised one of the distinguishing features of third stream Christian groups. While some were pacifists, many were not. What they shared, however, was a common vision of the church comprising believers, rather than the church consisting of everyone in a geographical area - the Constantinian idea of the official state church.

Bohemian Rhapsody

Originating in Prague in 1453-54, a new church was formed through the preaching of the local Archbishop Rokycana and his nephew Gregory. The church had historic links with an earlier group - the Chelic Brethren - which was started through the ministry of Peter Chelcicky (1390-1460), a reformer who was himself influenced by the writings of John Wycliffe. Chelcicky rejected monasticism, the secular power of the church and the use of force in religious affairs, affirming instead the local church as the Body of Christ comprising believers.

The Bohemian Brethren embraced much of this earlier foundation and emphasized the ethical teachings of Christ, rejecting the church's participation in the affairs of state, including military service. They maintained a belief in much core Catholic doctrine - including the seven sacraments and the celibacy of the priests - but emphasized the centrality of personal faith in Christ.

As the movement developed, it eventually outgrew its Catholic structures and established churches overseen by synods and bishops. A number of schools were also established in several communities.

Following a wave of persecution, the Brethren relocated to Moravia where the movement eventually merged with the local Moravian brethren and Calvinist churches.

In Bohemia itself, the movement eventually forged links with the Lutheran church and achieved state recognition. Following a Catholic-backed military campaign, Protestantism was virtually eradicated for 150 years in Bohemia at the Battle of the White Mountain. Some scattered groups eventually migrated to Saxony under the protection of Count Zinzendorf in the early C18.

Post Script: if for some reason you're not too familiar with geography of late mediaeval Central Europe, there are some great antique maps of Bohemia and the surrounding nations here.

Early Moravians in America

Moravian women taking part in the sacrement of foot washing; engraving from David Cranz, Kurze, Zuverlässige Nachricht, von der, unter den Namen der Böhmisch-Mährischen Brüder Bekannt, Kirche Unitas fratrum, Halle: 1757