Donald Trump and Identity Politics in Eighteenth Century England

Is Donald Trump a Whig?

In the 17th and 18th Centuries, there was a strong and popular association made in England between Roman Catholicism and the idea of Absolute Monarchy. Spain and France were regarded as the prime illustrators of this connection.

Whig Protestants (especially Anglicans) sought on the basis of this association to significantly limit the political freedoms of English Catholics. Many of these restrictions remained in place until the Roman Catholic Reform Act of 1829. One restriction - the prohibition of the monarch being a Roman Catholic or marrying a Catholic - was only repealed as late as 2013.

The tendency to treat entire religious groups as sharing in a particular political ideology is a long-standing one. Donald Trump's generalisations about Muslims is a continuation of this political Whiggish tendency.

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Anders Breivik and the Christian Nationalist Heresy

Image by belkus via Flickr

Anders Breivik, the alleged perpetrator of Norway's first domestic terror attack and worst act of violence since the second world war, is being widely described across the media as a "Christian fundamentalist" and a "conservative". Initial speculation by The Sun newspaper, the Daily Mail and CBS that the terror attacks were the work of al-Qaeda affiliates was it seems (not for the first time) a premature conclusion.

As a committed Christian myself, it is always distressing to hear the word "Christian" and "terrorism" appearing in the same sentence. I imagine the vast majority of Muslims can relate to that feeling.

So painful is it to consider the possibility that a professed follower of Christ could willfully arm himself with firearms and fertilizer bombs and, in a calculating fashion deliberately murder scores of innocent people, that it is understandable why some fellow-Christians will instinctively respond to recent events by saying, "He was not a real Christian." Indeed, many people who are not Christians would tend to instinctively come to the same conclusion. 

Such a knee-jerk reaction is understandable. Rightly so, we want to draw a sharp distinction between the murdering fanatic and the peaceable majority, who overwhelmingly reject and abhor the acts of destruction carried out by an apparently lone individual in the name of extremist politicised religion.

Rise of "Christian" Nationalism

Beyond these attempts at distancing themselves from the terrorists, however, European Christians have been reminded through Breivik's outrage of the theological and political challenge, perhaps hitherto ignored, of the rise of the heresy of extreme "Christian" nationalism.

Although there are parallels between this pan-European movement and similar white supremacist movements in the United States (epitomised by the Ku Klux Klan), the roots and manifestation of these two strands are sufficiently distinct to warrant separate investigation. For the purpose of this article, I will focus on the European dimension to the rise in the heresy of ultra-right "Christian" nationalism.

Anders Breivik himself states (in the file-sharing site document.no, to which he has been a regular contributor): 

"I myself am a Protestant and baptized/confirmed to me by my own free will when I was 15. But today's Protestant church is a joke. Priests in jeans who march for Palestine and churches that look like minimalist shopping centres.... The only thing that can save the Protestant church is to go back to basics." 

Andres Breivik's call for church reform illustrates the insidious nature of this heresy: like all false teachings, it clothes itself in language and themes that will resonate with some in the mainstream churches who would never endorse the actions of Norway's worst mass murderer. Like all heretics, the false prophet Anders Breivik espouses a doctrine which contains some common ground with large swathes of mainstream Christian opinion.

This superficial similarity of one aspect of his ideology should not obscure the fact that the rest of his doctrine is completely at odds with the teaching of the Bible and with the mainstream of historic and modern Christian teaching and practice.

Right-Wing Critique

His views share common ground with others on the political right who are critical of multi-culturalism, large scale non-European immigration and what they see as a Marxist-based cultural critique of western history and institutions. Although not terrorists, these themes are discernible in the work of such conservative writers as Bruce Bawer, Melanie Phillips, Mark Steyn, Geert Wilders, Theodore Dalrymple, and Robert Spencer. Some include in their critique the specific idea that Muslims, multi-culturalists, supporters of the European Union and social democrats are part of a plot to undermine Europe’s Christian civilization.

Christians in this respect are at particular risk of being roped into this extremist narrative, in the same way that many within the German churches fell prey to Nazi ideology in the 1930s, or who at least failed to offer a robust theological and political critique of it. Christians should note with concern, for instance, the willingness of some on the far right to employ Christian themes, symbols and  narratives in their search for political influence. It is as bizarre as it disturbing that  the Church of England General Synod found it necessary in 2009 to explicitly ban membership of the BNP on the part of its clergy. 

Secretive

As an aside, it is worth noting that, like Hitler, whose "final solution to the Jewish question" was not central to his public policy at first, the Breivik brand of "Christian" nationalism does not make explicit (until now) the true nature of its doctrines of Nordic and Aryan racial purity which underpin its critique of multi-culturalism.

Elsewhere on Document.no, for instance, Breivik notes that he adheres to the Vienna School of thought on cultural conservatism - which he summarises as avoiding the advocacy of racist-based politics, but achieving the same outcome by emphasising that islamisation and multi-culturalism are themselves racist. In approaching public policy in this duplicitous manner,  Breivik demonstrates the traits of cult leaders through the centuries who have not been explicit and public about their doctrine, but who have only expressed their views openly once they have established power. 

In this vein, Breivik commends the tactics of Geert Wilders whose Party for Freedom emerged as the third-largest in the Dutch Parliament in last year's national elections. Breivik also commends joining the anti-islamic group Stop the Islamisation of Europe (SIOE) and is impressed by the tactics of the English Defence League who he says, have gained political ground by highlighting the alleged racist nature of multiculturalism rather than by espousing an explicit doctrine of white supremacy. Breivik states his three priorities for the conservative nationalist cause in Norway as being the creation of a conservative national newspaper, the control of non-governmental organisations in receipt of state funding and, finally, the establishment of a political party equivalent to the EDL.

The Idea of Christendom

European Christian Nationalism rests upon a toxic mix of beliefs and ideology. At its heart is the Roman Catholic, and later Protestant, idea of Christendom. This is the idea that a nation state, or an empire, can be "Christian". It includes the idea of an official state church (whether Roman Catholic as in the case of southern Europe, Lutheran as in much of Scandanavia, or Anglican as in the UK). The idea has its roots ultimately in the supposed conversion of the Emperor Constantine in the early fourth century and the Edict of Thessaloniki 70 years later which made Christianity not only legal, but the only permitted religion of the Empire.

The church's transition in less than a century from persecuted to persecutor is well expressed in the text of the Edict:

“According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, the Son and the Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title of Catholic Christians; but as for the others .... they will suffer in the first place the chastisement of the divine condemnation and in the second the punishment of our authority which in accordance with the will of Heaven we shall decide to inflict.”

Although the church and the state were understood as having separate functions within the life of the nation or empire, in practice, the presence of an "official" religion through the medieval and modern period in many western European countries has resulted in the creation of a mindset that equates the one with the other. Even today, in an increasingly secular continent, many millions of citizens will describe themselves by default as belonging to the official state-sanctioned church. To be British is still mistakenly seen by millions as to be Christian.

Confusion, Nominalism and Persecution

As well as contributing hugely to nominalism within the church, such a confusion between the nation state and the church has also historically had a devastating effect on the nations that adhere to it, as well as to their neighbours. The violent expulsion of England's small Jewish community during the reign of Edward I in 1290, for instance, was one of numerous acts of of anti-semitism carried out in the name of Christianity in medieval and modern Europe. The Crusades has a similar theological underpinning.

In the post 9-11 age, the resurgent idea of European Christendom has Islam rather than Judaism in its sights. To be "anti-immigration" in modern Europe is code for being "anti-Muslim immigration."

Brevik's conservative doctrines bear out this view. The manifesto 2083: a European Declaration of Independence was published online on the day of the attacks in Norway and is being claimed as the work of Breivik, written in English under the name Andrew Berwick.  Even if this proves not to be the case, its content is relevant to the discussion on the characteristics of Europe's right-wing extremists. The document is heavily focused on anti-Muslim rhetoric, with over 900 references in its pages, the vast majority pejorative.

Included in the Declaration's critique of multiculturalism, Marxism and Islam is a complaint about the rise of liberal approaches to the Bible in European universities, describing undergraduate courses such as "The Bible as Literature" as a "course designed to denigrate the Bible as cleverly crafted fiction instead of God's truth."

It is common for theologically conservative Christians to express similar concerns about the denigration of the Bible, a fact which  makes the Breivik/Berwick heresy particularly insidious, by mixing falsehood alongside truth in a seamless whole.

The Deception of Common Ground

This appearance of common ground between the extreme right and conservative elements within the churches can be reinforced by a narrative that portrays Christians as increasingly victims of secular policies and laws (such as those promoting gay rights) that are increasingly discriminatory to Christians. In such a charged environment, a simplistic narrative that links individual rulings at employment tribunals with a meta-narrative of a Muslim-Marxist-multi-cultural takeover of Europe are as insidious and harmful as they are appealing to some who are already pre-disposed to a conservative mindset.

As Simon Barrow of think tank Ekklesia notes, Christians must urgently respond to these trends by acknowledging, addressing and combating,

"the sometimes disturbing links in our midst between ideological 'Christianism' (as I think it deserves to be called), anti-foreigner nationalism, and the growth of a sometimes naive and sometimes malevolent 'Christianophobia' narrative. The latter can be seen emerging as talk of 'Christian persecution' within Britain. It is part of a fearful, defensive response to the growth of socio-cultural diversity in Western societies, and to the corresponding demise of a 'Christendom' culture that privileged one kind of civic religion."

The Alternative to Christendom

     

In his ground-breaking book The Reformers and Their Stepchildren , Leonard Verduin sets forth a very different approach to Christendom to that advocated by the new nationalists. The "stepchildren" of the sixteenth-century Reformation were the radical groups which not only held to a Protestant understanding of justification by faith, but who at the same time rejected the idea of a state church and of Christendom itself. In the understanding of these believers, the nation-state is, by definition, a religiously mixed entity. Although rulers throughout history have often found it expedient to adopt and promote an "official religion" held by all their subjects, Verduin shows how the radical reformers (anabaptists and independents) insisted that societies are religiously pluralistic. All they sought was the freedom to gather, preach and worship according to their consciences, without the support or the interference of state regulations, law courts or fines for the non-conformist.

The fact that many of these "third-stream" believers were themselves persecuted by both Catholic and Protestant church and secular rulers during the Reformation era highlights the essential difference between their understanding of the relationship between church and state and that of their Constantinian opponents. The model of the separation of church and state was to find its ultimate expression in the Constitution of the United States some 300 years later.

The German  Experience

More recently, the clarity and courage of the so-called "confessing church" of 1930s Germany provies another alternative to Christendom. Under the leadership of Karl Barth, Dietrich Bonhoeffer and Martin Niemoller the "confessors" separated from the official state-sanctioned Protestant church and protested its nazification of Christianity under the influence of Hitler's religious affairs minister Ludwig Muller. 

As Phil Wood notes:

"Christianity makes a poor civil religion.  Allegedly it 'enfeebled' a people.  The Nazis believed this, hence the attraction of Alfred Rosenburg's 'Positive Christianity'.  Rosenburg attempted to rid the Bible of its Jewish heritage and claimed the 'Aryanhood' of Christ.  His influence can still be traced in today's far-right groups, which espouse either outright paganism or a tractable and bastardized Christianity." 

European Protestants today should take a cautionary note of the fact that it was the writings of the much-admired German-born Martin Luther (particularly the 400th anniversary of his 95 thesis) that were used as a springboard by extremists to promote the "German Christian" (ie, Nazified) movement in the years following WWI.

Urgent Work

It is interesting to note that when Muslim-backed acts of terror take place, they are routinely described in the west as expressions of global jihad. When equally atrocious acts take place by non-Muslim white westerners, they are described as acts of deranged madmen. Such a convenient explanation  has been blown apart in the carnage of the Norway killings. Christians across Europe, not to mention the wider societies they belong to, need to wake up to the heresy that needs confronting. and embark more vigorously on that uncomfortable and urgent work. 

 

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Related articles

• Norway shooting: Anders Behring Breivik plagiarised 'Unabomber' (telegraph.co.uk)
• Anders Behring Breivik: profile of a mass murderer (guardian.co.uk)

Christians and Wikileaks

Reaction to the Wikileaks phenomenon among Christians has been mixed, but in my observation this week, it has gravitated towards being concerned or annoyed, with a minority being outraged. A short piece by Julie Clawson on the Sojourner's website has been the only article I have read so far from a Christian perspective that sees the publishing of the leaks as a qualified good.

In reflecting on the more general view among Christians whose comments I have read this week, which express concern or hostility, I have noted a number of theological and political assumptions which are influencing interpretations of the Wikileaks project. In addition, as we shall see, there are more personal concerns being raised about the nature of security and privacy in the Internet age.

1. A high view of government. The "key texts" of Romans 13 and 1 Peter 2 appear to represent a grid through which a deferential perspective on the role of political rulers is formed and expressed.
2. A concern about process. I have heard some say that while they see it as helpful for the public to know the facts about how its government has been operating, they are nervous about the manner in which Wikileaks have gone about disclosing the inner workings of the state.
   
3. A concern about lawlessness. The commencement of Denial of Service attacks against businesses which have withdrawn support from Wikileaks (including Amazon, Mastercard, Visa and PayPal) has, in my reading, raised the hackles of those who might otherwise be more sympathetic to the Wikileaks agenda. One church leader in the United States, for instance, has questioned whether these DOD attacks represent a "spirit of lawlessness" as described in 2 Thessalonians 2.
   
4. A concern for privacy - both at the institutional and individual level. It has been interesting to hear some express concern that the leaking of the State Department's internal memos could be a step in the direction of everyone's private thoughts and correspondence being broadcast online. Interestingly, I have not come across this particular Orwellian concern being expressed by anyone other than Christian writers in the last week.

What can we deduce from the above points, and are there alternative or complementary considerations that are worth taking into account when assessing the Wikileaks phenomenon? A few broad themes present themselves:

1. Romans 12 and 1 Peter 2 could be read against the backdrop of a New Testament that paints a rather more negative view of government than might be suggested if those two passages are taken in isolation. We see in the writing of the apostles rulers portrayed as routinely corrupt, immoral and bloodthirsty (think Herod), described as enemies of the gospel (emperors and their subordinates) and as members of an immoral world system that is under God's judgment, represented variously as a drunken prostitute and a many-headed monster.
2. We ought to think carefully about "why" it is that many believers appear to be more troubled by the process of the leaks than they are by some of the facts they reveal. In particular, the large (and previously unreported) number of civilians who have lost their lives as a direct result of the American and British invasion of Iraq ought, surely, to be of greater concern than any loss of prestige caused to the governments that have contributed to these loses. If this is not the case, we must ask ourselves some fundamental questions about our faith and the moral priorities that arise from it.
3. We should be careful not to equate lawlessness with disturbing the status quo. Blind obedience to rulers is not a virtue, Christian or otherwise, and all moral people will have some actions which they will not commit, even if required to do so by the State. Furthermore, we should be careful to not miss the fact that the leaks reveal spectacular acts of lawlessness on the part of those in government. Illegal phone tapping of citizens, and orders to obtain biometric data from UN diplomats, are revealed as just two of the most obvious examples of lawless activity that elected leaders stand accused of by their own official documents.
   
4. We should be careful to be historically consistent when analyzing such a phenomenon as Wikileaks. It is ironic, to say the least, to hear residents of a nation birthed in an act of armed rebellion (the United Sates) denying the right of citizens to take modest action to assert their freedoms and challenge the perceived injustices of militarized and increasingly dominant governments.
5. Concerns about individual privacy are important and valid concerns. However, the reality is that the greatest threats to our right to a private life come not from reporters such as Julian Assange, but from corporations and governments who have the power and the motive to pry, spy and intrude in ways unimaginable a generation ago. Against such a backdrop, the need for a free press (defined as one that says things some people don't want to have said) remains of paramount importance as a restraint against tyranny.
   

Sexual Purity as Medieval Heresy

In his Inquisition and Liberty, George Coulton reports a disturbing story of the English monk and inquisitor of "heretics" Ralph of Coggeshall (d. 1227). Coggeshall relates the story of an unnamed young woman accused of heresy because she resisted the sexual advances of a priest. The woman was burned as a heretic. Coggeshall tells the story (in Coulton p. 35) in a way that assumes his readers will side with the priest rather than the young woman.

The same source quotes Peter the Precentor speaking of "certain honest matrons, refusing to consent to the lasciviousness of the priests who have by such priests been written into the book of death, and accused as heretics and even condemned."

Such passages shed some light on the phenomenon of the medieval "heretic". In many cases, these women were none other than the victims of clerical immorality and injustice. It is possible that some were third stream believers who rejected not only the advances of the priests but also aspects of the doctrinal framework that underpinned much of this medieval oppression.

Michael Sattler - Anabaptist Martyr

Michael Sattler (c.1495-1527) was a Benedictine monk who left the Roman Catholic Church after studying the Scriptures and being influenced by Protestant theology. He emerged as a leading figure in the Anabaptist movement, alongside Conrad Grebel and Felix Manz, working in Zurich, Rottenburg and Strasbourg.

Arrested by the Roman Catholic authorities in Horb, he was accused of heresy and burned to death on May 21st 1527. His wife Margaretha was put to death by drowning a few days later. The charges against Michael Sattler are outlined below:

Article or Charges Against Michael Sattler

• First, that he and his adherents have acted contrary to the mandate of the Emperor

• Secondly, he has taught, held and believed that the body and blood of Christ are not present in the sacrament

• Thirdly, he has taught and believed that infant baptism does not conduce to salvation

• Fourthly, they have rejected the sacrament of extreme unction

• Fifthly, they have despised and condemned the mother of God and the saints

• Sixthly, he has declared that men are not to swear before the authorities

• Seventhly, he has commenced a new an unheard of custom in regard to the Lord's Supper, placing the bread and wine on a plate, and eating and drinking the same

• Eighthly, he has left the order, and married a wife

• Ninthly, he has said that if the Turks should invade the country, no resistance ought to be offered them; and if it were right to wage war, he would rather take the field against the Christians than against the Turks; and it is certainly a great matter, to set the greatest enemies of our holy faith against us

Third Stream Christian Groups and Christmas

With the Catholic and Protestant Christmas celebrations at hand, it may be a timely occasion to consider the different responses to Christmas that third stream Christian groups have adopted over the centuries.

221 AD is the earliest proven year when we know that December 25th was widely advocated as marking Christ's birth, though it was not particularly an occasion for feasting or celebration. Tertullian (referred to elsewhere for his support of Montanism) makes no reference to it while Origen (hardly a third stream leader) denounced the idea, claiming that only sinners not saints celebrated birthdays.

During the Reformation, many Protestants avoided Christmas celebrations along with statues, incense and other Catholic rituals. Oliver Cromwell's government banned Christmas for 12 years, starting in 1647. A similar law existed in Boston from 1659 to 1681, though other colonies observed it freely in the period before American Independence.

The idea of a "church year" with certain special dates and celebrations was largely absent from Mennonite thought by the time it had transplanted to the United States, although some European Mennonites did pay more attention to the holidays of the church year. Christmas Day was rarely observed until the 20th century among such groups.

The Old Order Amish followed a somewhat different pattern. January 6th was their "Alt Christtag" (Old Christmas) marked in addition to 25 December. They celebrated this day with fasting, (i.e. omitting breakfast) but without church services, and followed by visiting relatives and friends.

The use of the Christmas trees in connection with the Christmas season was rejected by more conservative third stream groups. It was seen as a pagan symbol, out of place among Christians.

Most European Mennonites continued to observe Christmas with a church service and the following day (Boxing Day in Britain) as a holiday with a focus on family, friends and children.

As the practice of gift-giving at Christmas only became widespread in the mid-19th century following the publication of Charles Dickens' A Christmas Carol, we ought not to be surprised to find it largely absent from third stream Christian groups before this period.

On a more contemporary note, it is interesting to reflect on the fact that some of the "new churches" that emerged in the 1970s and 1980s in the UK did not mark Christmas in any special way. Whatever their current practice, the Coign Church in Woking was one example of a new church that did not celebrate the event during its early years.

A Mennonite group from Canada has taken things a step further by inviting others to celebrate their buy nothing Christmas as an alternative to unrestrained commercialism.

Why Third Stream Groups are Short Lived

Third stream Christian groups tend to have short lives.

Two things typically happen to them. Either they are persecuted to the point of extinction. Or, they gradually become second stream movements. The latter trend can be seen in the history of the Baptist churches, the Quakers and, in the United States, the 19th century "restoration" movements such as the Church of Christ.

The extent to which the house church/new church movements of the 1970s and 80s have become second stream movements is an interesting one.

Donatist Beliefs

Although much of what he know of the Donatists comes from the writings of their opponents - a frequent problem associated with third stream Christian movements before the Reformation - we can piece together enough information to establish that the movement was overwhelmingly orthodox in its Trinitarian beliefs.

It was the Donatist vision of the church that set it apart from 4th century Catholicism. Their vision of the church included the following features:

• a community of believers "inspired by the Holy Spirit and instructed by the Bible"
• a rejection of monasticism
• an emphasis on disciple-making among church members, with a particular emphasis on practical holiness and suffering
• the practice of individual Biblical meditation
• the agape meal - fellowship and breaking bread around a meal
• holiness and character as essential qualities in church leaders
• moral separation from the world
• the rejection of force or coercion in religious matters
  
• a commitment to mission and active evangelism
• an expectation of the coming of Christ
• social justice as a practical outworking of the life of God's Kingdom
• re-baptizing of those previously baptized or in fellowship with churches or bishops who had betrayed Christians during times of persecution

Predictably, the Donatists were opposed and persecuted by the official state-aligned Roman Catholic Church. Augustine's justification for this ("Correction of the Donatists") can be viewed or downloaded here for those with a spare few hours to read it.

The Origins of Donatism

During the waves of state-sponsored persecution suffered by the churches during the reigns of Diocletian and Galerius in the late third and early fourth centuries, Christians in North Africa found themselves particular targets.

Following these persecutions, disputes arose within the North African Church about the status of those who had lapsed or denied their faith and who were now seeking restoration to fellowship within the church. Of particular concern was the position of those who had apparently betrayed other Christian believers while facing persecution themselves.

The appointment of Caecilian as bishop of Carthage (in modern day Tunisia) brought these controversies to a head. Regarded by many as a man of shallow moral character, the most damning allegation made against him was that he had been a betrayer of Christians during the time of persecution.

In 312, a council of African bishops declared the appointment of Caecillian invalid and appointed Majorinus as bishop in his place. This action inevitably resulted in conflict with the Catholic Church and the apparently-converted Constantine, Emperor of Rome, declared Caecillian the legitimate bishop.

When Majorinus died, his place was taken by Donatus, who refused to recognise the decision of the Emperor and who quickly found himself at the head of a movement that was in opposition to the Roman Catholic Church - an opposition that lasted several decades.

The so-called Donatists in fact came to be a reforming force with a distinct view of the nature of the church and are considered by many as a third-stream Christian movement.

Although an examination of their distinct beliefs will follow, an initial focus on some of the obvious issues produced by the Donatist controversy include:

1. The difference between charismatic and institutional leadership. Much initial controversy focused around the claim that a duly-appointed bishop could confer grace by virtue of his office. Donatism rejected this, claiming that holding office alone was of no value without Christlike character.
2. The relationship between the church and the state. Donatism saw the church as essentially separate from the world, not reliant on state support or patronage. Constantine's involvement in matters of church government was, therefore, seen as an unwelcome development.
   
3. The importance of discipleship and holiness in the church - thus a rejection of the emerging monastic movement with its emphasis on different levels of holiness among Christians.

Understanding the Mennonites - 3

As well as generally embracing the substance of the historic Christian creeds, the C16 Anabaptist movement also emphasized Biblical themes sometimes understated or omitted by these same creeds.

Of particular importance was the emphasis on Christ's way of life as our example, characterized by suffering love.

The image (left) is of an Anabaptist about to be drowned, in a cruel parody of their practice of believers' baptism.

Two quotes from Menno Simmons illustrate this emphasis:

Inasmuch, then, as the Lamb and its chosen members, from the beginning, have been persecuted and slain by the malice of the creatures of the conquered serpent, and inasmuch (according to Scriptures) as this persecution will not cease so long as there are righteous and unrighteous people on earth; and as in our days, especially, the cross of Christ, on every hand (as it was in the days of our ancestors), is laid upon all God fearing children, who are inwardly born again from the powerful seed of the holy word; therefore I cannot neglect to admonish my beloved brethren and sisters, fellow believers and fellow sufferers with the word of the Lord, concerning the suffering, cross and persecution of the saints, which is abundantly related in the Scriptures, and was abundantly visited upon our fathers, both of the Old and New Testaments, and also upon many pious witnesses of our own days; that they may, according to the example of our fathers, fearlessly and valiantly continue the undertaken contest, in all constancy, patience, strength, courage and valor, through the power of their faith in Christ Jesus; and that they may thus receive the promised crown. For this purpose may the Father of every good and perfect gift, through his beloved Son Jesus Christ, our Lord, grant us the riches of his grace, in the power of his Holy Spirit, Amen.

in A Consoling Admonition

...it is well known to many thousands of honest and reasonable people (as I suppose) that we seek nothing else upon earth but that we may in our weakness, willingly walk in the footsteps of Christ, in obedience to his word; that we may again light the extinguished lamp of truth, may call many unto righteousness, and that we may save our souls by the assistance and grace of the Lord, on which account we, poor ones everywhere, must endure so much tribulation, misery, anxiety, cross and persecution;

A Reply to a Publication of Gellius Faber, 1562

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.

Peter Chelcicky

"By the use of force no man is brought to faith in Christ, as little likely as that a man can learn Bohemian by studying German.

By means of the secular power Anti-Christ has pulled all power to himself under cover of the Christian faith. Since we believe that it was by meekness and humility unto the Cross that Christ delivered us from the power of Satan we cannot allow that the perfecting of our faith comes by worldly power; as if force is a greater benefit than is faith."

(Peter Chelcicky c.1390-1460) in Verduin

A short biography of Peter Chelciky and of his work Net of Faith is available for free to download at the primitive Christianity site here.

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.

Reformed Before Calvin - an Overview of the Waldenses

Also known as the Waldensians and, confused by some writers with the medieval Albigenses (more on them elsewhere), the Waldenses have traditionally claimed to owe their origins to an unbroken line of apostolic Christianity without coming under the influence of Roman Catholicism. Members and churches survived in the remote Alpine regions of Switzerland and northern Italy throughout the Dark Ages and Medieval period.

Acknowledging the influence of leaders such as Peter Waldo and Arnold of Bresci, core values of these groups included an emphasis on the Sermon on the Mount, the necessity of Christ-like character in church leaders and a broadly evangelical doctrine of salvation/justification. In this sense, they were "reformed" before the Reformers, though as stated, their view was that their churches were not in need of doctrinal reform as they had not deviated from the apostolic tradition over the centuries. Having said that, they did make contact with the Reformed Church in Geneva in the C16 and adopted the Geneva Confession of faith in 1532.

With largely itinerant leaders, the Waldenses exerted an influence out of proportion to their numbers. Rejecting Catholic practices that they could not see clearly in the Bible, the groups were anti-hierarchal and rejected the use of images of the saints and the veneration of Mary.

Suffering repeated waves of persecution - the earliest recorded being the Crusade of 1210 - Waldenses regularly moved around within the countries to the south and east of the Alps, often retreating into more inaccessible valleys at times of intense persecution.

As an aside, a friend currently planting a church on the French-Italian boarder relates the local history of Waldensians fleeing persecution on the French side of the Alps (around current day Briancon) and coming up the valley where he now lives to what is now the resort and boarder town of Montgenevre. From there, they descended to the valley on the Italian side where they exercised an evangelistic ministry in the surrounding areas.

Only granted legal recognition in Italy in 1848, the Waldenses began the process of spreading into mainstream Italian culture where they remain one of the larger Protestant groupings. Waldensians were responsible for translating the Bible into modern Italian and provided moral and theological resistance to Mussolini's fascist government during the 1930s and 40s. Waves of Italian migration to Argentina in the early C20 included numbers of Waldensians. A theological college in that country is one evidence of their continued presence, as well as several schools, hospitals and orphanages in Italy, where the Waldensian Church maintains close links with the Italian Methodist movement.

Understanding the Mennonites - 1

In this, the first article of several on the history, beliefs and practices of the Mennonites, we will consider the origins of the movement, principally through the story of the leader whose name became synonymous with the churches he founded.

Menno Simmons, a Catholic priest, was converted to an evangelical Christian faith around 1525 as a result of reading the writings of Martin Luther.

Attracted to Anabaptism (though an opponent of its militant wing), his leadership and preaching gifts were recognized and he soon emerged as a leading figure in the Anabaptist movement in the Netherlands and North Germany. Within this region, he traveled extensively preaching the gospel, founding and establishing churches and writing numerous books, letters and pamphlets.

Menno stressed the idea of the local church as a community of believers committed to a new life of discipleship, sealed by believers'’ baptism and closely knit in fellowship and brotherly love.

Suspicious of dogmatic theology, Simmons was reluctant to use terms not clearly located in Scripture -– his avoidance of the word “Trinity” being one of the more controversial expressions of this approach. This should not be confused with his Trinitarian beliefs, which were in line with the historic creeds and confessions.

Frequently opposed by both Catholics and mainline Protestant reformers, Menno Simmons was often forced to move on from place to place in the course of discharging his ministry,– which was described by many of the churches he served as “apostolic”. He died in the town of Wustenfelde in 1561.