J. Denny Weaver, Becoming Anabaptist: The Origin and Significance of Sixteenth Century Anabaptism. Second Edition. Scottdale, PA: Herald Press, 2005. 271 pg.

REVIEW:

J. Denny Weaver overviews three geographically separate ``but interrelated sixteenth-century Anabaptist movements. What elements did I choose to emphasize from this story? I answer in a single sentence: This narrative tells the story of what for the sixteenth century was a new way to be the church within a particular sociopolitical context. In turn, that narrative inspires contemporary efforts to embody this way of being the church in particular contemporary contexts.'' (p. 170).

Anabaptist scholarship in the past couple of generations deepened our understandings of Anabaptist origins and subsequent developments. From an earlier idea of a single Swiss origin, later studies pointed to additional separate, interrelated South Germany/Moravian and low countries (primarily the Netherlands and Belgium) origins. Weaver includes recent findings that suggest Erasmus as a common source of thought behind these three movements. For example, Erasmus in his interpretation of Matt. 28:19 and his annotations that accompanied his Greek text of the New Testament argued for apostolic practice in Acts re the above text that showed that baptism came after teaching.

Weaver devotes separate chapters to wide ranging historical overviews of the above three areas of origin that point to a great variety of interacting actors and ideas. He makes abundantly clear that these radical movements of the Reformation came about in sociopolitical, economic and cultural contexts, during times of social upheaval, which helped shape their development, influenced also by some strong personalities and interpersonal dynamics among the leaders. While theological ideas were part of the development, in some respects the theology followed the events. And the beliefs and practices of early Anabaptists were certainly not the same at all places or times, and in a few instances far from positive. Examples of differences include the sharing/community of goods and use of the sword/pacifism.

Anabaptism, per Weaver, is more a story and description of a new understanding of being the church than it is looking primarily at certain heroes to emulate or principles to follow. Being the church grew out of following Jesus as their authority for ethics (in discipleship) requiring an adult decision, a rejection of violence and the sword (though there were clear exceptions), separation from the world (and church discipline to maintain this distinction), sharing and mutual aid, allegiance to the reign of God taking precedence over earthly loyalties, symbolic views of the Lord's supper, and distinctive ways to interpret or emphasize the Bible. They had a commitment to read the Bible with a view to discovering how to live in its story, and in particular, to live in the life of Jesus. They were committed to Jesus' life and teaching as the authoritative source of truth. These convictions together function to structure an alternative way of life and community in the midst of the surrounding world. To view Anabaptism in this way means to live in a historical stream and be shaped by the same central posture that emerged in the original Anabaptist story.


Weaver's book presents a somewhat different approach from that of Walfred J. Fahrer, Building on the Rock that we processed as a congregation. Fahrer, while clearly building on Anabaptist history, discusses Anabaptism in terms of principles and focuses especially on the internal faith community of disciples. Weaver's historical approach emphasizes more the story in the context of social, economic, political and cultural dynamics. Both Fahrer and Weaver elaborate significantly on Harold S. Bender's 1944 The Anabaptist Vision which laid the foundation for modern Anabaptism and greatly influenced many of us in our faith journeys.

Followers of Jesus who choose to live according to the Anabaptist way of understanding the church can be found in many other denominations than just the usually identified Anabaptist groups. Since Anabaptism has also become known as a peace tradition, it can be very relevant to current issues related to resolving major conflicts in our culture as well as the world at large.

We find ourselves in a western world characterized by rampant individualism and selfishness at the heart of its culture, as well as the notion of a ``Christian society'', a new form of the established church which comprised all of society rejected by the sixteenth century Anabaptists. The church as community and new society, independent of civil authorities, needs to present witness to the way relationships among people should exist under the rule of God.

A possible contemporary example of applying Weaver's approach, though not cited by Weaver, is Jim Wallis, editor of Sojourners magazine, founder of Call to Renewal, and author of God's Politics. Wallis, out of an Anabaptist perspective, significantly challenges us to apply the way and teachings of Jesus, especially on political and social justice issues. Weaver suggests that in our on-going process of becoming Anabaptist it could mean challenging the social order and societal views, global perspectives, culture and the powers to which we are subject in new and costly ways.

.

Dan Haarer, reviewer
11/29/06