The importance and impact of Menno Simons (see previous post) cannot be stressed too highly. One noted historian divides Anabaptism in the Low Countries into three phases: “before Menno”, “under Menno” and “after Menno”.
His travels in the church’s service took him from the Rhineland across the Baltic lands to Danzig (Gdansk) in Poland, and records show that he won followers wherever he went – some of whom died as martyrs, refusing to renounce the truths he had taught them. In the judgement of the Mennonite Encyclopaedia:
“Menno's significance lies in the fact that he prevented the collapse of the northern wing of the Anabaptist movement in the days of its greatest trial and built it up on the right Biblical foundation. He did this as its leader, speaker, and defender, through his preaching as he journeyed from place to place, and through his simple and searching writings. Particularly the Foundation-Book did much to restore the original Anabaptist concepts and principles, which were in grave danger of being lost. His writings were effective not so much because of their superior and logical qualities as a theological system, but because behind them stood a man formed according to the Scriptures who sincerely and honestly wanted to give all for the Christian church and the glory of God. Through Menno's courageous and devoted life a distinctive witness in the Reformation movement, representing a Christian brotherhood and a Christian way of life, was preserved.”
He knew full well that he could be arrested at any moment. He also knew the crucial importance of unity among the scattered groups of Anabaptists who claimed allegiance to him. He had to mediate and be diplomatic, yet to set a tone that others could follow. He called leaders’ conferences, he encouraged debate, he urged brotherly grace.
This has led to Menno being treated in the history books as a moderate among the Radical Reformers. Given the tight line he had to keep, this would hardly be surprising. Many of his writings restate the root principles and doctrines of Anabaptism and plead for wholesale acceptance of them.
But Menno was no lamb! One of his writings can serve as our example: ‘The Reason Why Menno Simons Does Not Cease Teaching And Writing’, written in the 1540s, is outspokenly hard-line in its exposure of sin, its naming of idols, and its call to repentance and a holy life.
“When I look to find a magistrate who fears God, rightly performs his office and uses his authority properly, I find, as a general rule, nothing but a wine-sodden Lucifer...
“Again, when I look to find true pastors and teachers, such as are sent of God, quickened by the Holy Spirit; who sincerely seek the salvation of their brethren; who are not earthly-minded, but preach the saving word of our beloved Lord Jesus Christ, in purity of heart, and who are blameless in their doctrine and life - I find instead nothing but robbers of the glory of God, and murderers of souls; deceivers, blind watchmen, mute dogs, masters of sects who are carnally, earthly and devilishly minded; enemies of the cross; serving their bellies instead of serving God; false prophets, idolaters, vain talkers, liars, and tricksters. If any person does not believe my words, let him prove their walk by the word of the Lord; let him compare their doctrine, sacraments, spirit, object, walk and life with the doctrine, sacraments, spirit, object, walk and life of Christ, and even common sense will teach you who has really sent them, and what fruits their teachings bear!”
Menno would not be the first apostolic radical to be accused to being kindly when present and tough when writing from afar - St Paul had the same thing levelled at him [2 Corinthians 10:1]. Perhaps the underlying principle here is to show grace and understanding to open hearts, while slicing into falsehood and self-centredness in backslidden or blind hearts, with a view to winning them. We see Jesus Christ Himself doing this, so we may safely conclude that this is the heart of the true radical. And yes, where necessary, it is obnoxious!