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The Naked Anabaptist: The Bare Essentials of a Radical Faith
Anabaptist Christians have been around for almost 500 years. But what does Anabaptism look like when not clothed in Mennonite or Amish traditions? Writing from Great Britain, Stuart Murray peels back the layers to reveal the core components of Anabaptism and what they mean for faith in his context and ours. It's a way of following Jesus that challenges, disturbs, and inspires us, summoning us to wholehearted discipleship and worship. Read this book, and catch a vision for living a life of radical faith!
192 pages, Paperback
First published March 15, 2010
55 people are currently reading
674 people want to read
About the author
Stuart Murray
96 books22 followersStuart Murray Williams works as a trainer and consultant under the auspices of the Anabaptist Network. Based in Bristol, he travels widely in the UK and overseas and works with local churches, mission agencies, denominational leaders, conferences and individuals. He has worked with at least 25 denominations in recent years. His particular areas of expertise are in:
•Church planting
•Emerging church
•Urban mission
•Mission in post-Christendom
•Anabaptist history and theology
Under the name Stuart Murray, he has written books on a number of topics, including:
The Challenge of the City
published by Sovereign World in 1994
Explaining Church Discipline
published by Sovereign World in 1995
Church Planting: Laying Foundations
published by Paternoster Press in 1998
Hope from the Margins
(jointly with Anne Wilkinson-Hayes) published by Grove Books in 2000
Biblical Interpretation in the Anabaptist Tradition
published by Pandora Press in 2000
Beyond Tithing
published by Paternoster Press in 2000
Coming Home: Stories of Anabaptists in Britain and Ireland
(jointly with Alan Kreider) published by Pandora Press in 2000
Church Planting: Past, Present and Future
(jointly with George Lings) published by Grove Books in 2003
Post-Christendom: Church and Mission in a Strange New World
published by Paternoster in 2004
Church after Christendom
published by Paternoster in 2005
Changing Mission: Learning from the Newer Churches
published by Churches Together in Britain & Ireland (CTBI) in 2006
Church Planting in the Inner City
(with Juliet Kilpin) published by Grove books in 2007
Planting Churches: A Framework for Practitioners
published by Paternoster in 2008
•Church planting
•Emerging church
•Urban mission
•Mission in post-Christendom
•Anabaptist history and theology
Under the name Stuart Murray, he has written books on a number of topics, including:
The Challenge of the City
published by Sovereign World in 1994
Explaining Church Discipline
published by Sovereign World in 1995
Church Planting: Laying Foundations
published by Paternoster Press in 1998
Hope from the Margins
(jointly with Anne Wilkinson-Hayes) published by Grove Books in 2000
Biblical Interpretation in the Anabaptist Tradition
published by Pandora Press in 2000
Beyond Tithing
published by Paternoster Press in 2000
Coming Home: Stories of Anabaptists in Britain and Ireland
(jointly with Alan Kreider) published by Pandora Press in 2000
Church Planting: Past, Present and Future
(jointly with George Lings) published by Grove Books in 2003
Post-Christendom: Church and Mission in a Strange New World
published by Paternoster in 2004
Church after Christendom
published by Paternoster in 2005
Changing Mission: Learning from the Newer Churches
published by Churches Together in Britain & Ireland (CTBI) in 2006
Church Planting in the Inner City
(with Juliet Kilpin) published by Grove books in 2007
Planting Churches: A Framework for Practitioners
published by Paternoster in 2008
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Displaying 1 - 30 of 69 reviews
June 17, 2025
The kind of book that has the ability to simultaneously give hope for those from an Anabaptist tradition that's grown static and quietist, while also offering intrigue for newcomers to Anabaptism. I agree with his 7 Core Convictions and I think they sum Anabaptism up nicely. Especially important is the one that true Anabaptism is always marginal--all who will live for Christ will suffer persecution (2 Timothy 3:12). And I appreciate Murray drawing a distinction between the persecution that comes from bringing about peace and universal reconciliation (another of the 7 Core Convictions), and the faux persecution such as being wished happy holidays at Starbucks instead of Merry Christmas.
As an insider to Plain Anabaptism I noted some inaccuracies of Murray's depiction of those Anabaptist groups since he both overidealized them (they are not necessarily concerned about being eco-friendly, for instance) and underidealized them (very few would say they are the only ones following Christ). Great manifesto overall, though, for those of us who want to retain the essence of Anabaptism while also desperately wanting to move on from some of its more nefarious mutations. Thank you, Stuart Murray, and if you are reading this, I would love to dialog. I actually live in the Beachy Amish community in Southern Ireland that you mention toward the end.
As an insider to Plain Anabaptism I noted some inaccuracies of Murray's depiction of those Anabaptist groups since he both overidealized them (they are not necessarily concerned about being eco-friendly, for instance) and underidealized them (very few would say they are the only ones following Christ). Great manifesto overall, though, for those of us who want to retain the essence of Anabaptism while also desperately wanting to move on from some of its more nefarious mutations. Thank you, Stuart Murray, and if you are reading this, I would love to dialog. I actually live in the Beachy Amish community in Southern Ireland that you mention toward the end.
September 5, 2021
This book is written from the view point of a neo-Anabaptist. That is a person who comes from a background of main-line Christianity, has witnessed the slow demise of the traditional world view of imperial Christendom, and has concluded that the heart of true Christianity can be found in the Anabaptist tradition. The neo-Anabaptist may appear to embrace their discovery of Anabaptism with an enthusiasm of a new convert which those of us who were raised within the Anabaptist tradition may find surprising, but gratifying. However, the neo-Anabaptists are not necessarily lining up to join the churches that trace their ancestry to Anabaptist origins. Many are willing to go by titles such as Methodist/Anabaptist, Catholic/Anabaptist or even Agnostic/Anabaptist.
The title of the book traces its origin to frustration with the traditions that many traditionally Anabaptist churches, such as Mennonite or Amish, have picked up over the years that have little to do with the basic concepts of Anabaptism. Thus, this book attempts to define Anabaptism that is "naked" of cultural or ethnic traditions.
There are some shades of differences in core values between neo-Anabaptists and those of historical Anabaptists. It's interesting to compare the core values stated in this book with those of the Schleitheim Confession of 1527. However, the spirit of first loyalty to a Jesus-centered faith over that of cultural, national and/or political obligations remains. The differences are a result of changed cultural circumstances over the past 500 years. For example, the issue of pastors and leaders having high ethical standards was important in 1527 because of prevailing immorality among the state church clergy of the 16th Century. Such an issue is still important, but it's an issue that neo-Anabaptists are not likely to included in core values of today. The neo-Anabaptists of today are more likely to emphasize the community of believers working together to determine how a Jesus-centered life is lived in the context of the 21st Century post Christendom world. And this, of course, is still consistent with the overall spirit of the 1527 Schleitheim Confession.
I won't take time here to list the seven core values of Anabaptism as listed in this book; you can read the book for yourself. But I will discuss two statements with which some Anabaptist may be surprised.
The first is the issue of nonviolence. The author acknowledges that the peace tradition, and pacifism or nonviolence has been one of the distinguishing features of the Anabaptist tradition. But he goes on to state that, "... not all Anabaptists today are pacifists." Well, technically he is correct, but many within the Anabaptist tradition would maintain that the peace emphasis is a central distinguishing feature of Anabaptist thinking, and that not accepting that feature is a compromised version of Anabaptism.
The second is the practice of adult baptism. The author indicates that he seriously considered not including adult baptism as an important practice for today's Anabaptists. That is ironic since the name "anabaptist" originated from the practice of 16th Century believers who asked to be baptized again as adults because they didn't think their baptism as a baby was legitimate. The thinking of the author is that since western society no longer considers failure to baptize infants as a sign of treason against the state, that its significance as a religious symbol is diminished as well. But in the end the author included adult baptism as a traditional symbol that remains important to Anabaptists of today.
The author is willing to recognize that there are weaknesses and limitations inherent with the Anabaptist tradition. There's even a section titled, "Anabaptism--Warts and All." But the author remains generally optimistic about the future of Anabaptism. He sees a future in which traditional Christianity will become increasingly marginalized. The author believes the fading influence of Christianity to be a positive change because it frees Christians from the inferred obligation to be a significant player within western culture. Thus freed it can become what the Christian Church should have been in the first place. The author sees the Anabaptist tradition as an unusually helpful lens through which to look at Scripture and discern the genuine heart of Christian faith and belief.
The title of the book traces its origin to frustration with the traditions that many traditionally Anabaptist churches, such as Mennonite or Amish, have picked up over the years that have little to do with the basic concepts of Anabaptism. Thus, this book attempts to define Anabaptism that is "naked" of cultural or ethnic traditions.
There are some shades of differences in core values between neo-Anabaptists and those of historical Anabaptists. It's interesting to compare the core values stated in this book with those of the Schleitheim Confession of 1527. However, the spirit of first loyalty to a Jesus-centered faith over that of cultural, national and/or political obligations remains. The differences are a result of changed cultural circumstances over the past 500 years. For example, the issue of pastors and leaders having high ethical standards was important in 1527 because of prevailing immorality among the state church clergy of the 16th Century. Such an issue is still important, but it's an issue that neo-Anabaptists are not likely to included in core values of today. The neo-Anabaptists of today are more likely to emphasize the community of believers working together to determine how a Jesus-centered life is lived in the context of the 21st Century post Christendom world. And this, of course, is still consistent with the overall spirit of the 1527 Schleitheim Confession.
I won't take time here to list the seven core values of Anabaptism as listed in this book; you can read the book for yourself. But I will discuss two statements with which some Anabaptist may be surprised.
The first is the issue of nonviolence. The author acknowledges that the peace tradition, and pacifism or nonviolence has been one of the distinguishing features of the Anabaptist tradition. But he goes on to state that, "... not all Anabaptists today are pacifists." Well, technically he is correct, but many within the Anabaptist tradition would maintain that the peace emphasis is a central distinguishing feature of Anabaptist thinking, and that not accepting that feature is a compromised version of Anabaptism.
The second is the practice of adult baptism. The author indicates that he seriously considered not including adult baptism as an important practice for today's Anabaptists. That is ironic since the name "anabaptist" originated from the practice of 16th Century believers who asked to be baptized again as adults because they didn't think their baptism as a baby was legitimate. The thinking of the author is that since western society no longer considers failure to baptize infants as a sign of treason against the state, that its significance as a religious symbol is diminished as well. But in the end the author included adult baptism as a traditional symbol that remains important to Anabaptists of today.
The author is willing to recognize that there are weaknesses and limitations inherent with the Anabaptist tradition. There's even a section titled, "Anabaptism--Warts and All." But the author remains generally optimistic about the future of Anabaptism. He sees a future in which traditional Christianity will become increasingly marginalized. The author believes the fading influence of Christianity to be a positive change because it frees Christians from the inferred obligation to be a significant player within western culture. Thus freed it can become what the Christian Church should have been in the first place. The author sees the Anabaptist tradition as an unusually helpful lens through which to look at Scripture and discern the genuine heart of Christian faith and belief.
November 21, 2023
Fortunately, this book was better than my first impressions of the title and cover. Written by a British guy who has studied Anabaptism extensively but is not one himself, his take was really fascinating. He separates Anabaptist theology from Anabaptist cultural practices, which is incredibly refreshing because it frees the entire book from applicational arguments that we tend to wrap ourselves up in. I’d say he hit the nail on the head, except for some confusion about nonresistance vs. pacifism, which is to be expected.
September 2, 2015
I've been seeing increasing mentions of Anabaptists recently. Like many American Christians, probably the only associative reference I have of Anabaptists are groups such as the Amish, Mennonites, and Quakers. This book was a good introduction on some of the history, the core values, and how these values are practiced in contemporary society.
The title The Naked Anabaptist comes from the purpose of the book: to strip away group and cultural accouterments that are associated with forms of Anabaptism and get at the core values that are shared across most, if not all, who belong to it. There are seven such values, and among them are what is likely familiar to many Christians: peacemaking, community, and social justice. There are others that are less familiar, but no less important such as methods of reading and interpreting scripture; engaging the public sphere; and ministry according to gifts, not culturally and culturally-informed theologically based roles (aka, gender roles, women's roles in the church, etc.).
One of the key principles used throughout the book is the distinction between Christianity and Christendom. The first is faithful to Jesus and gospel; the second is a creation of (literally) men. The former is the first two to three centuries of the Church; the latter is what happened when Church and Rome came together and continues to be a priority of most Christian groups and denominations today. Even among those who claim separation of church and state, many look with nostalgia on the time when the public sphere had the imprimatur of the Church and vice versa, and the hierarchical structure taken from secular power reign in most formal church organizations. Anabaptists are very much for Christianity, but are strongly against Christendom.
The book ends with a chapter on some of the criticisms and critiques that Anabaptism has received, some of its shortcomings and dangers.
The book is evangelistic, but not proselytizing: i.e., it seeks to spread the good news that is found in Anabaptist values. And there are many. There are parts of the original gospel, hidden and minimized in many forms of more mainstream Christianity, that are emphasized in Anabaptist values. These can provide correctives to some skewed expressions of Christianity, and offer hope and a new vision to Christians disillusioned by what they see and don't see in current forms of popular Christianity. But it does not seek to turn people into Anabaptists. The room is big enough for many strands and expressions of Christianity. Anabaptist values can be incorporated into existing frameworks, providing a more robust and more genuine expressions of what it means to follow the gospel of Jesus Christ.
(This review is based on ARC supplied by the publisher through NetGalley.)
The title The Naked Anabaptist comes from the purpose of the book: to strip away group and cultural accouterments that are associated with forms of Anabaptism and get at the core values that are shared across most, if not all, who belong to it. There are seven such values, and among them are what is likely familiar to many Christians: peacemaking, community, and social justice. There are others that are less familiar, but no less important such as methods of reading and interpreting scripture; engaging the public sphere; and ministry according to gifts, not culturally and culturally-informed theologically based roles (aka, gender roles, women's roles in the church, etc.).
One of the key principles used throughout the book is the distinction between Christianity and Christendom. The first is faithful to Jesus and gospel; the second is a creation of (literally) men. The former is the first two to three centuries of the Church; the latter is what happened when Church and Rome came together and continues to be a priority of most Christian groups and denominations today. Even among those who claim separation of church and state, many look with nostalgia on the time when the public sphere had the imprimatur of the Church and vice versa, and the hierarchical structure taken from secular power reign in most formal church organizations. Anabaptists are very much for Christianity, but are strongly against Christendom.
The book ends with a chapter on some of the criticisms and critiques that Anabaptism has received, some of its shortcomings and dangers.
The book is evangelistic, but not proselytizing: i.e., it seeks to spread the good news that is found in Anabaptist values. And there are many. There are parts of the original gospel, hidden and minimized in many forms of more mainstream Christianity, that are emphasized in Anabaptist values. These can provide correctives to some skewed expressions of Christianity, and offer hope and a new vision to Christians disillusioned by what they see and don't see in current forms of popular Christianity. But it does not seek to turn people into Anabaptists. The room is big enough for many strands and expressions of Christianity. Anabaptist values can be incorporated into existing frameworks, providing a more robust and more genuine expressions of what it means to follow the gospel of Jesus Christ.
(This review is based on ARC supplied by the publisher through NetGalley.)
March 30, 2016
"No one can know Christ unless he follows after him in life...and no one can follow him unless he first knows him."
I grew up within the churches of Christ. However I always felt like an odd ball in the places the church of Christ resided during my life. This is partly to do with my fabulous parents, who constantly got our family's feet wet in all kinds of things. But it was partly because the churches of Christ had roots that were very Anabaptist and my family had stayed in touch with those roots despite the larger church moving on to more main stream evangelicalism, with some exceptions. (If you wanna see more about this check out Lee Camp's Mere Discipleship) Now I find myself a Pastor at a Mennonite church and its kinda weird not being the odd ball anymore.
The Naked Anabaptist tries to boil down some of the main qualities of the Anabaptist movement that have spoken to so many followers of Jesus. The book revolves around these 7 convictions, a survey of Anabaptis history, and some of the weaknesses of Anabaptism. I resonated with so many things in this book, from the above quote, to the language of followers, the view of christendom, to the section where Murray make sure to point out some of the weaknesses of Anabaptism.
I, like Murray, am not particularly worried about the end of christendom in the west, and hopefully not naive in the challenges that will/is bringing. I join the Anabaptist voice by thinking christendom actually hurt the Kingdom of God more than it helped it. Anabaptism is not the only voice for followers of Jesus in this new season, but it is an important one for all to look at and learn from. The Naked Anabaptist is a great place to start.
I grew up within the churches of Christ. However I always felt like an odd ball in the places the church of Christ resided during my life. This is partly to do with my fabulous parents, who constantly got our family's feet wet in all kinds of things. But it was partly because the churches of Christ had roots that were very Anabaptist and my family had stayed in touch with those roots despite the larger church moving on to more main stream evangelicalism, with some exceptions. (If you wanna see more about this check out Lee Camp's Mere Discipleship) Now I find myself a Pastor at a Mennonite church and its kinda weird not being the odd ball anymore.
The Naked Anabaptist tries to boil down some of the main qualities of the Anabaptist movement that have spoken to so many followers of Jesus. The book revolves around these 7 convictions, a survey of Anabaptis history, and some of the weaknesses of Anabaptism. I resonated with so many things in this book, from the above quote, to the language of followers, the view of christendom, to the section where Murray make sure to point out some of the weaknesses of Anabaptism.
I, like Murray, am not particularly worried about the end of christendom in the west, and hopefully not naive in the challenges that will/is bringing. I join the Anabaptist voice by thinking christendom actually hurt the Kingdom of God more than it helped it. Anabaptism is not the only voice for followers of Jesus in this new season, but it is an important one for all to look at and learn from. The Naked Anabaptist is a great place to start.
January 22, 2012
No wonder I like this book!
My "general" Baptist background kindles in me warm affections for my Anabaptist cousins. Add to that my Anabaptist studies under the tutelage of Wayne Pipkin in Zürich and my interest in the theology/ethics of James William McClendon, Jr. and my 'baptist convictions are fanned into flame. On top of it all, T.B. Maston's Christ-centered, discipleship ethics--the focus of my doctoral studies--fueled my passions for a "life and teachings of Jesus" focus. (BTW: Maston was one of McClendon's professors.)
I like the fact that "The Naked Anabaptist" puts this "third way" back into the conversation because the 'baptist perspective has something significant to say about "following after Jesus" in a postmodern/post-Christian world. It speaks to issues of personal discipleship in the company of the community of faith within the context of culture and adds a balancing corrective to an evangelicalism too often dominated by Reformed scholasticism.
My "general" Baptist background kindles in me warm affections for my Anabaptist cousins. Add to that my Anabaptist studies under the tutelage of Wayne Pipkin in Zürich and my interest in the theology/ethics of James William McClendon, Jr. and my 'baptist convictions are fanned into flame. On top of it all, T.B. Maston's Christ-centered, discipleship ethics--the focus of my doctoral studies--fueled my passions for a "life and teachings of Jesus" focus. (BTW: Maston was one of McClendon's professors.)
I like the fact that "The Naked Anabaptist" puts this "third way" back into the conversation because the 'baptist perspective has something significant to say about "following after Jesus" in a postmodern/post-Christian world. It speaks to issues of personal discipleship in the company of the community of faith within the context of culture and adds a balancing corrective to an evangelicalism too often dominated by Reformed scholasticism.
June 26, 2017
Provides a great introduction to some of the core tenets of the tradition commonly held since the sixteenth century. Without trying to be the authoritative source for Anabaptist thought the author provides a great overview of the history, founding beliefs, and perspectives on why Anabaptist thought and practice is becoming increasingly popular in this post-Christendom age. I found myself constantly agreeing with the central topics as the author defined them (Following Jesus, Jesus-Centered Bible, After Christendom, Good News to the Powerless, Community and Discipleship, Simplicity and Justice, Making Peace) and without romanticising the tradition I too believe it has much to offer the modern church in Western society.
February 19, 2024
Written by someone who I don’t think grew up Anabaptist but is now highly educated in Anabaptism, this book presents an argument for what the movement has to offer to broader Christianity today. One of the things this book does really well, ironically, is the kind but unflinching critique of the weaknesses of Anabaptism. I recommend this for more intellectual types (it’s not that difficult to read though), especially for those currently outside but intrigued by Anabaptism.
May 10, 2012
First I have to say chapters one and two drove me a bit crazy with the "You might have encountered..." bits. This writing/editing needs some work.
Some thoughts from me about the tone of this book. It feels a bit like throwing the baby out with the bath water:
-discussion of multivoiced church vs. mono-voiced church...are we all prepared to discuss in a weekly meeting (i.e. researched, time taken to think out, contextualized, etc)? This would be awesome if we were, but in a post-Christendom society where more and more people don't know much about Christianity, is it likely to happen? This also comes right after a discussion of how does belonging evolve into believing and how many people can belong before they believe without the church losing coherence.
-the grouping of all Christians into Christendom EXCEPT the Anabaptists and a couple of references to other dissenters like early Baptists, Moravians, Mennonites, early Pentecostals, Czech Bretheren, and others. I think if you look at some of these groups they are not so 'marginalized' as the author says.
-Christendom being a flawed system...all religious systems are going to be flawed because people make them...not that we should want to return to a flawed system, but bashing it in totality without recognizing anything of worth that came from Christendom seems a bit rash...e.g.Mother Theresa, for one.
-"But Anabaptists have almost always been in the minority, on the margins, operating in a contested environment, unable to exercise control even if they had wished to, and perceiving themselves as resident aliens. At time they have settled for maintenance rather than mission and have become enmeshed institutionalism, but "movement" and "mission" have been at the heart of the Anabaptist movement." -- is institutionalism not similar to Christendom? Maybe I'm already an Anabaptist and just didn't know it.
-"celebrating at post-Christendom parties"...again seems a bit jerky to me...hooray everything about Christendom is doomed and stupid...all those people different from us are stupid. I can acknowledge that Christendom is fading but I can do it with tact and in Christian love to bring about restoration and reconciliation instead of choosing camps.
-This paragraph is one of too few in this book where there is some acknowledgement that something good may have come from Christendom...but just maybe: "As representatives of a broader and older dissenting tradition, Anabaptists bring to these parties not ony a trenchant critique of Christendom but an alternative interpretation and embodiment of Christian discipleship. There are other ways of being Christian, building Christian communities, and sharing Christian faith than those with the mainstream traditions have been familiar. Other traditions will bring their own gifts, some rescued from the dying embers of Christendom, others imported from regions ofthe world that Christendom did not reach. Post-Christendom will require the gifts of many traditions if we are to seize the opportunities it offers."
-Section on cathedrals and Christendom and Collusion...hmmm...not saying all buildings were built without collusion, as I'm sure some were but here's a great Picasso quote about beauty and its place in creation "Art washes from the soul the dust of everyday life". Do not great works of architecture and art bring the extraordinary and eternal to our thoughts?
-Here is another of the too few paragraphs: "Many other agencies and congregations are involved in similar and far more impressive initiatives, drawing on many different theological resources, and we are certainly not claiming that is is the most influential, although its impact is growing and we believe that it has a distinctive contribution to make. But this fourth core conviction commits us to joining a growing movement of Christians who are exploring ways of being good news to the poor as Christendom fades."
Enough about tone. I did enjoy "A Form for the Supper of Christ" quoted from Balthasar Hubmaier. Nice work Balthasar.
Some thoughts from me about the tone of this book. It feels a bit like throwing the baby out with the bath water:
-discussion of multivoiced church vs. mono-voiced church...are we all prepared to discuss in a weekly meeting (i.e. researched, time taken to think out, contextualized, etc)? This would be awesome if we were, but in a post-Christendom society where more and more people don't know much about Christianity, is it likely to happen? This also comes right after a discussion of how does belonging evolve into believing and how many people can belong before they believe without the church losing coherence.
-the grouping of all Christians into Christendom EXCEPT the Anabaptists and a couple of references to other dissenters like early Baptists, Moravians, Mennonites, early Pentecostals, Czech Bretheren, and others. I think if you look at some of these groups they are not so 'marginalized' as the author says.
-Christendom being a flawed system...all religious systems are going to be flawed because people make them...not that we should want to return to a flawed system, but bashing it in totality without recognizing anything of worth that came from Christendom seems a bit rash...e.g.Mother Theresa, for one.
-"But Anabaptists have almost always been in the minority, on the margins, operating in a contested environment, unable to exercise control even if they had wished to, and perceiving themselves as resident aliens. At time they have settled for maintenance rather than mission and have become enmeshed institutionalism, but "movement" and "mission" have been at the heart of the Anabaptist movement." -- is institutionalism not similar to Christendom? Maybe I'm already an Anabaptist and just didn't know it.
-"celebrating at post-Christendom parties"...again seems a bit jerky to me...hooray everything about Christendom is doomed and stupid...all those people different from us are stupid. I can acknowledge that Christendom is fading but I can do it with tact and in Christian love to bring about restoration and reconciliation instead of choosing camps.
-This paragraph is one of too few in this book where there is some acknowledgement that something good may have come from Christendom...but just maybe: "As representatives of a broader and older dissenting tradition, Anabaptists bring to these parties not ony a trenchant critique of Christendom but an alternative interpretation and embodiment of Christian discipleship. There are other ways of being Christian, building Christian communities, and sharing Christian faith than those with the mainstream traditions have been familiar. Other traditions will bring their own gifts, some rescued from the dying embers of Christendom, others imported from regions ofthe world that Christendom did not reach. Post-Christendom will require the gifts of many traditions if we are to seize the opportunities it offers."
-Section on cathedrals and Christendom and Collusion...hmmm...not saying all buildings were built without collusion, as I'm sure some were but here's a great Picasso quote about beauty and its place in creation "Art washes from the soul the dust of everyday life". Do not great works of architecture and art bring the extraordinary and eternal to our thoughts?
-Here is another of the too few paragraphs: "Many other agencies and congregations are involved in similar and far more impressive initiatives, drawing on many different theological resources, and we are certainly not claiming that is is the most influential, although its impact is growing and we believe that it has a distinctive contribution to make. But this fourth core conviction commits us to joining a growing movement of Christians who are exploring ways of being good news to the poor as Christendom fades."
Enough about tone. I did enjoy "A Form for the Supper of Christ" quoted from Balthasar Hubmaier. Nice work Balthasar.
March 15, 2019
“Christianity is a failed religion. Why? Because it has specialized in dealing with “spiritual needs” to the exclusion of physical and social needs. It has focused on “me” and “my eternal destiny,” but it has failed to address the dominant sociological and global realities of their lifetime: systemic injustice, poverty, and dysfunction.”
This book is all about the “post-Christendom” church and how the Anabaptist tradition might emerge as a model for authentic Christ-like faith. Discipleship, non-violence, living like Jesus lived, and literally living out the Sermon on the Mount are a few of the its priorities. Love your enemies. Don’t blow them up. Don’t rape and pillage the land, care for it. Offer the clothes off your back to the poor. Don’t succumb to power, greed, and money. Actually do what Jesus prescribed.
Starts off a little slow, at least in the revised second edition, but then it starts blowing your mind. Recommend for anyone interested in non mainline faith or for those who are totally disillusioned by God/Jesus/Christianity in general.
This book is all about the “post-Christendom” church and how the Anabaptist tradition might emerge as a model for authentic Christ-like faith. Discipleship, non-violence, living like Jesus lived, and literally living out the Sermon on the Mount are a few of the its priorities. Love your enemies. Don’t blow them up. Don’t rape and pillage the land, care for it. Offer the clothes off your back to the poor. Don’t succumb to power, greed, and money. Actually do what Jesus prescribed.
Starts off a little slow, at least in the revised second edition, but then it starts blowing your mind. Recommend for anyone interested in non mainline faith or for those who are totally disillusioned by God/Jesus/Christianity in general.
September 6, 2010
once again, christendom gets a well-deserved scolding. but,
these neo-anabaptists are getting under my skin a little bit.
Take this sort of blather: "the anabaptist explores ways to empower________ (elderly, women, etc)"
Huh????
explain that phrase to the young bride in prison who has just heard that her husband has been burned for heresy and is now facing the same fate as soon as her infant is weaned and taken from her.
or to the retching bleeding peasant just out of a session of torture.
Mr. Murray, it is far, far simpler.
these neo-anabaptists are getting under my skin a little bit.
Take this sort of blather: "the anabaptist explores ways to empower________ (elderly, women, etc)"
Huh????
explain that phrase to the young bride in prison who has just heard that her husband has been burned for heresy and is now facing the same fate as soon as her infant is weaned and taken from her.
or to the retching bleeding peasant just out of a session of torture.
Mr. Murray, it is far, far simpler.
March 26, 2015
A great book that strips away the frills from the Anabaptist movement, and would be an excellent book for anyone interested in the Anabaptist tradition or are simply looking for some fresh perspectives to bring into their own tradition.
August 5, 2011
An interesting historical look at Anabaptist origins and how the life of the anabaptist is becoming more relevant in a post-christendom world.
July 21, 2017
Very helpful read if you are interested in learning from the Anabaptist approach to faith in Jesus, but not from a traditional Anabaptist background.
February 27, 2025
So this book is intriguing and certainly points to some ideas about church that are needed and often missing. The premise of the book is a search for Anabaptist essentials stripped of cultural assumptions. I found myself wanting to revolt against this idea, precisely because a large swath of Anabaptist communities are explicit about making their particular cultural practices mandatory. But Stuart Murray, an urban church planter in the UK, is clearly not part of such a community. He looks to the early Anabaptists as an inspiration for their radical desire to follow the teachings of Jesus, display peace, and refuse to be cowed by the institutions of the day. I sympathize with his emphasis on discipleship, care for the poor, and energy for finding creative ways to engage society without bemoaning our present post-Christian age.
Murray’s naked Anabaptist as presented here is actually rather edgy: skeptical of institutions, culturally flexible, egalitarian, maybe a socialist. Sometimes I object to the ideas themselves; a skepticism of private property is a hard sell, for instance. But I mainly find myself asking how Murray can view himself as part of the same community as conservative Amish and Mennonites. What is the unifying thread? I’m not convinced there is one. In fairness, Murray does devote time to the Amish, Hutterites, and Mennonites, noting some strengths and weaknesses of both. I just think you have to cherry pick pretty heavily—focusing on pacifism, for instance—to find them meaningfully in the same camp as Murray.
Murray’s views at large are probably closer to the initial Anabaptists than most current communities. But if there hasn’t been a clear thread of thought throughout the centuries, doesn’t this somewhat defeat the purpose of using the Anabaptist label? It feels a bit like Murray and his colleagues are looking for a tradition that shares some of their subversive bent and find Anabaptism a plausible resting place precisely because there hasn’t been strong cohesion over the years. (Lack of institutional structure isn’t a huge concern to those who are skeptical of structures in the first place.) This is perhaps a bit unfair, but I find it hard to appeal to a centuries-old movement that has almost categorically failed to embed its values in a sustainable structure.
The book got me thinking, though, and it’s a worthwhile read for anyone who is trying to make sense of the Anabaptist heritage. It’s a great conversation starter; I can imagine it making a delightful book study. I just finished the book feeling more ambivalent about calling myself an Anabaptist than when I started.
Murray’s naked Anabaptist as presented here is actually rather edgy: skeptical of institutions, culturally flexible, egalitarian, maybe a socialist. Sometimes I object to the ideas themselves; a skepticism of private property is a hard sell, for instance. But I mainly find myself asking how Murray can view himself as part of the same community as conservative Amish and Mennonites. What is the unifying thread? I’m not convinced there is one. In fairness, Murray does devote time to the Amish, Hutterites, and Mennonites, noting some strengths and weaknesses of both. I just think you have to cherry pick pretty heavily—focusing on pacifism, for instance—to find them meaningfully in the same camp as Murray.
Murray’s views at large are probably closer to the initial Anabaptists than most current communities. But if there hasn’t been a clear thread of thought throughout the centuries, doesn’t this somewhat defeat the purpose of using the Anabaptist label? It feels a bit like Murray and his colleagues are looking for a tradition that shares some of their subversive bent and find Anabaptism a plausible resting place precisely because there hasn’t been strong cohesion over the years. (Lack of institutional structure isn’t a huge concern to those who are skeptical of structures in the first place.) This is perhaps a bit unfair, but I find it hard to appeal to a centuries-old movement that has almost categorically failed to embed its values in a sustainable structure.
The book got me thinking, though, and it’s a worthwhile read for anyone who is trying to make sense of the Anabaptist heritage. It’s a great conversation starter; I can imagine it making a delightful book study. I just finished the book feeling more ambivalent about calling myself an Anabaptist than when I started.
January 26, 2025
Beyond general survey courses in college covering Church or European history, this book represents my first foray into Anabaptist territory with an Anabaptist guide. I must say: much in this book resonates very strongly with me. I am especially fascinated by (but also suspicious of) the central organizing principle in the work of looking at Church history in terms of entanglement with Empire post-Constantine toward the creation of a Christian reign/realm/rule/kingdom, a Christendom, that makes deep engagement with much of what Jesus and his first disciples taught and practiced difficult, if not impossible without spiritualizing much of it or falling back into Judaizing practices. In the wake of gross misuses of the whole "before and after Constantine" in both popular spaces with Dan Brown's DaVinci Code and within the Church in so-called "Restorationist" movements, it's hard to take seriously what looks like an overly facile division of Church history into before and after. That said, much of what Anabaptists criticize as the outworking of Christendom rings true. Or rather, much of Christianity in its Roman Catholic, Eastern Orthodox, and mainline Protestant expressions does indeed ring hollow, curiously devoid of actually taking Jesus in his more striking moments at his word. Freedom of individual conscience, following the Spirit, taking Jesus as a real example to follow and not just remote object of worship, practicing Jesus-centered biblical exegesis, emphasizing reconciliation and peacemaking among people...these all sound really good. On the other hand, I recently saw a post by Michael Bird about "why I'm not Anabaptist" by which he meant a nod to the history of Anabaptist movements like the Hutterites and Amish that withdraw from the world, leaning into quietism secluded from others not unlike a Christian version of ancient Epicureanism. What makes this book that takes a favorable insider view of Anabaptism most interesting is its unflinching willingness to lay bare and criticize its own history and mistakes. I recently saw the same thing in a sermon the pastor of a Mennonite Church USA congregation delivered on Sunday the 19th, celebrating the 500th anniversary of Anabaptism that took place on the 21st. He too had criticism for the imbalances and stumbles, as well as praise for the positive contributions and vitality of the movement. That kind of openness to honest self-critique makes Anabaptism all the more appealing.
August 16, 2022
I loved this book. As a young Christian from a Free Methodist background who has recently started attending and working with a Mennonite Brethren church, I felt it was incumbent upon me to learn more about the tradition I was immersing myself in. I think it's really important that our allegiance as Christians is to Jesus, and not to any tradition or denomination. However, as humans we need history and story to help us find our identity. It helps to know that others have come before us who have faced the same struggles and may have some of the answers. That's the heart behind this book, and that's why I loved it.
Murray argues that in a post-Christendom era when so many churches are struggling with how to present the Gospel to a people that no longer want it, Anabaptism may provide some answers. While most Christians since Constantine have tied religion to the state and have confused the Kingdom of Heaven with the kingdom of earth, Anabaptists have a long heritage of non-violently resisting violence and power. In the late Middle Ages, both Catholics and Protestants were threatened by a faith that refused to fight and refused to believe that Christianity came with being a white Christian living in Europe. In the 21st century, this is one of the largest problems plaguing the Western church. How do we divorce ourselves from a corrupted Christendom that sanctified violence, upheld corrupt economic systems, and justified colonialism?
Overall, this book was an inspiration to me. Many of the beliefs espoused by Anabaptists throughout the years ring true to me, although I'm still struggling with complete pacifism. I do believe that non-violence is often the answer in the face of violent societies, but I also cannot imagine myself standing by and watching atrocities being committed. If I were the age I am now in 1943, I would sign up to fight against fascism. Generally, though, that's the only Anabaptist tenet that I struggle to get 100% behind. The others (a pure church, believer's baptism, simple living, justice, hospitality) are close to the heart of the Gospel. I think that evangelicals like me have much to learn from our Anabaptist brothers and sisters.
Murray argues that in a post-Christendom era when so many churches are struggling with how to present the Gospel to a people that no longer want it, Anabaptism may provide some answers. While most Christians since Constantine have tied religion to the state and have confused the Kingdom of Heaven with the kingdom of earth, Anabaptists have a long heritage of non-violently resisting violence and power. In the late Middle Ages, both Catholics and Protestants were threatened by a faith that refused to fight and refused to believe that Christianity came with being a white Christian living in Europe. In the 21st century, this is one of the largest problems plaguing the Western church. How do we divorce ourselves from a corrupted Christendom that sanctified violence, upheld corrupt economic systems, and justified colonialism?
Overall, this book was an inspiration to me. Many of the beliefs espoused by Anabaptists throughout the years ring true to me, although I'm still struggling with complete pacifism. I do believe that non-violence is often the answer in the face of violent societies, but I also cannot imagine myself standing by and watching atrocities being committed. If I were the age I am now in 1943, I would sign up to fight against fascism. Generally, though, that's the only Anabaptist tenet that I struggle to get 100% behind. The others (a pure church, believer's baptism, simple living, justice, hospitality) are close to the heart of the Gospel. I think that evangelicals like me have much to learn from our Anabaptist brothers and sisters.
April 3, 2022
This had been on my to-read list for a long time, and I finally got a copy earlier this year. The title of the book struck me as quite brash and almost sensational, even more so as I read the fairly slim paperback volume. In fact it is not a standoffish, nor even terribly bold book; instead the information in it is relayed in a disarmingly humble way. So if you want a sermon on how "right" the Anabaptist tradition is, you will not find it here. Rather, this book combines narratives and anecdotes of the Anabaptist movement from its roots in central Europe in the 16th century to the present day as well as broad outlines of the distinctive and mostly-shared features of Anabaptist belief and practice all in the context of British and Irish Christians, who have little to no historical contact with Anabaptist movements, seeking to enrich and enhance their faith in a post-Christendom, post-modern milieu. The specific elements of outreach to this British and Irish population of seekers feel sometimes a little shoehorned into a larger narrative about the warts-and-all history of Anabaptism and enticing suggestions that all Christians could learn from and be revitalized by the tradition, but most of the shoehorning is done early in the book and falls away quickly.
So while it was not at all the book I was expecting, I still liked it very much and plan to hang on to it, particularly for the further reading and other resources at the end of the book.
So while it was not at all the book I was expecting, I still liked it very much and plan to hang on to it, particularly for the further reading and other resources at the end of the book.
March 24, 2021
This book was a good basic introduction to Anabaptist thought, effectively laying out the philosophical underpinnings of the movement and outlining its history. However, at many points I felt that it was too vague in developing its ideas. While this tendency may somewhat related to the author's insistence on the diversity of expressions of Anabaptism in different communities and his desire to be inclusive, it often obscured the point he was trying to make. The most notable example came in the discussion of the unique resources that Anabaptist thought can offer to a contemporary church learning to exist in a more marginalized position in the post-Christendom era. While the author repeats several times that Anabaptism has developed these resources, he never tells the reader what exactly they are or provides any examples of them at work in a specific community. On the other hand, the book does feature sections of quotations that function almost as testimonials to the value of Anabaptist thought. These sections could perhaps be jettisoned in favor of more useful illustrations of the actual principles at work. Nevertheless, as an introduction to a mode of thinking, the book succeeds in articulating a coherent vision and making a case for the benefits of investigating it further.
July 2, 2020
Like so many millennials, I’ve become disgusted by the church’s collusion with power that was especially on display when 81% of white evangelicals voted for Donald Trump. It feels like our church has betrayed her values and betrayed us. We’re left deconstructing our faith or finding a new community with a more authentic expression. We’re ready for the anabaptists! I read “The Naked Anabaptist” and felt like I was seeing my hopes and dreams for the type of community I’d like to be a part of reflected back to me. It was wonderful to learn that there has been and currently are Christian communities radically following after Jesus, even when, especially when it’s costly. Stuart Murray shows how Anabaptists have always stayed on the outside of Christendom through their economics and commitment to pacifism. He also addresses some of the “warts” of the tradition. If you’re interested in learning more about the Anabaptist movement, this is a great primer. I recently discovered that there’s an Anabaptist church near me, and I will definitely be checking them out.
December 13, 2018
I was raised Anabaptist but have found myself drifting to a more liturgical stream of Christianity (Orthodoxy). This book, though sloppily written in some places, reminds me why I love Anabaptism so much: the focus on Christ, community, peace, simplicity and justice. There are surprising similarities to Orthodoxy and I'd forgotten them. But there are still those few nagging problems I have that keep me from being fully on board. I'll forever respect and remember my Anabaptist heritage, thanks to this book for reminding me of it, but I'm just not there anymore.
Interesting that my journey has kind of been the opposite of the author's.
Interesting that my journey has kind of been the opposite of the author's.
April 21, 2020
Growing up in a Mennonite tradition of life and faith, it often felt like things were "behind in the times." After reading this book, and understanding more of the history of the Anabaptist tradition I am deeply grateful for the rich heritage I am a part of. Also, the central focuses of Anabaptists really resonated with my beliefs of life and faith and deeply encouraged me in my personal pursuit of following Jesus.
September 29, 2019
Well worth reading for all Christians and anyone interested in the history of the church. I appreciated that the author is not suggesting that Anabaptism is the “only way” and that he also included the weaknesses of this movement. Well researched and written in a spirit of love, truth and humility.
September 1, 2023
A cursory glance at Anabaptism and it's beliefs with especial focus at recent revival and adoption by people not genetically related to the Radical Reformation movement in the 16th century, dubbed "Neo-Anabaptists". It serves well enough as a general introduction, though delves little into how discipleship transforms ones life.
December 31, 2025
Good book, easy to read, and shows the good that Protestants can draw from the Anabaptist tradition. Downside is that Murray doesn’t always support or explain his assertions. What Murray dislikes about historical Christian practice is neatly labeled as an innovation of Christendom without explaining why (ex: tithing).
May 25, 2021
A solid introduction to anabaptist thought, although heavily influenced by the authors context of early 21st century neo-anabaptism in the UK. I appreciated the honesty in confronting the blemishes of the tradition and summarizing 7 core convictions.
November 14, 2022
A great introduction to the Anabaptist tradition and the important things all churches can learn from it as they seek to faithfully navigate the new realities of our post-Christendom era. Highly recommended.
February 22, 2018
New classic on what Anabaptism means and how to live a radical life of faith. I enjoyed that the author's perspective was not that of a North American Mennonite like myself.
April 28, 2020
Helpful for a background of the Anabaptist tradition — helped clarify some questions that I had about it!
May 6, 2020
A great introduction to the values, history, and commitments of Anabaptism. This stream of Christianity is incredible - we have much to learn!
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