The Reformers and Their Stepchildren

by Leonard Verduin, Franklin H. Littell (Foreword)

The Reformers and Their Stepchildren is a brilliant and well-documented book that reveals the tension between the church and Christendom. According to Leonard Verduin, the American formula of a society in which no religion is designated as the right religion, is the result of pioneering done by the "stepchildren" of the Reformation. To them, rather than to the Reformers, do we owe the concept of separation of church and state. Taking the several terms of opprobrium that the Reformers hurled at these stepchildren, Verduin gives a penetrating historical analysis of each and shows how each term sets in focus an important phase of the master struggle, the struggle regarding the delineation of the church.

Genres: History, Church History, Theology, Christian, Nonfiction, Religion, Christianity

300 pages, Hardcover

First published December 1, 1964

Reviews

[L. R. Bouligny Bouligny · Rating 4 out of 5]

The Reformation was one of the most significant events in the history of the church and, few would argue, the history of the world. While most could name a few key players of the Reformation or acknowledge its overarching doctrinal impact, few realize the persecution that took place—one that was propagated by the Reformers themselves. The Reformers and their Stepchildren by Leonard Verduin is an historical survey of the Anabaptist movement and its relation to the Reformers of the 16th century. Verduin traces the controversy that took place between the pioneers of the Protestant Reformation and those who were called Anabaptists. The Anabaptists strived to avoid any semblance of tradition that was not firmly rooted in the Scriptures, and in doing so, caused no small irritation to those who desired to see a church in conformity.

Millions in the church today rightfully look to men like Martin Luther and John Calvin as holy saints of God who fought the oppression of the Catholic Church and set a precedent of sola scriptura for generations to come. Although they persisted in exalting God’s Word as the source of truth rather than tradition or religious elitism, these same Reformers adamantly persecuted a religious movement of Anabaptists known as “The Radical Reformation”. Referred to as the “Stepchildren” by Verduin, they were composed of a variety of sects who denounced the things associated with the Reformation that they saw as unbiblical. In a sense, it was a reformation of the Reformation. These Stepchildren saw freedom from the Catholic Church as crucial, yet believed that those who were leading this crusade did not go far enough in abandoning the trappings of Rome.

One major point of contention was that the Reformers believed all who live in a given area ought to be members of the church, through coercion, baptizing their children and partaking of the Sacraments—whether they expressed faith in Christ or not. The Stepchildren believed that only true disciples of Christ belonged in the church, being separate from the world and a holy people of like conviction. Verduin builds a conclusive argument throughout the book as he carefully documents the writings of many of the Reformers and their approach to those who did not comply with this “visible church”. While the Reformers battled against Rome and all of her unbiblical influences, they also had another battle raging against those sects which broke off from the Reformation and began to abandon much of what they saw as converse to Scriptural instruction. The Reformer Zwingli went so far as to say that the battle against Rome was child’s play in comparison to this “second front” that was being fought with the Stepchildren (p. 11).

The book consists of eight chapters whose German titles are derogatory expressions used against the Stepchildren by these Reformers. Terms such as “Stabler”, “Sacramentschwarmer”, and “Winkler” to name a few, had a deprecating effect on the Anabaptists as the Reformers sought to discredit their influence and persecute them for what they deemed as heresy. Covering the details of each contention is not within the scope of this paper, but it would be well to look at a few and give an overview of the rest. What is most surprising is that many of the beliefs that were so heavily slandered by the Reformers are those that most Evangelicals hold today.

As previously noted, a major point of controversy between the Reformers and the Stepchildren had to do with the nature of the church and how it was comprised. The Reformers held that God had ordained the magistrate to enforce the discipline that the church required. They believed that heretics should be purged and punished by the state—a belief that was carried over from the time of Constantine in the fourth century. This meant that the church was wielding two swords; one being the “sword of the spirit” which was the word of God, the other, a “sword of steel” which defended the church against false teaching (p. 42). This erroneous belief was substantiated from Luke 22:23 since the time of the Dark Ages. Verduin notes, “The Reformers….were not ready to dismiss the sword of the magistrate from the affairs of religion. They justified, to the hilt, that the sword of the civil ruler must throw the ‘heretic’ in line and keep him there” (p. 50). This idea of the government having any part in the church was offensive to the Stepchildren, and their rejection of this arrangement was one constant motive for their persecution. The Stepchildren recognized that, according to the Bible, the church itself is to enforce its own discipline and not any outside authority. They believed that the heaviest penalty to be enforced was excommunication, and certainly not death.

The Anabaptists also rejected the notion that allowing unbelievers into the church through baptism would be effective in influencing them into the kingdom of God. This notion, propagated by some Reformers, was codified by Adam Krafft when he stated, “It can happen that he who is coerced today, can come willingly tomorrow…and then is saved, and thanks his magistrate for coercing him” (p. 77). These ideas of forced compliance are reminiscent of 20th century communism and not New Testament Christianity.

One of the most surprising things about the Reformers and their position towards the Stepchildren was their slanderous, unfounded, and often ironic accusations. The Reformers recognized that the Stepchildren were far more holy and Christ-like than those within the walls of the magisterial churches. Oftentimes the Anabaptists were singled out and persecuted because of their virtuous behavior. Some Reformers observed, “The Anabaptists have the semblance of outward piety to a far greater degree than we and all the other churches which in union with us confess Christ; and they avoid the offensive sins that are very common among us” (p. 109). The Reformers even found suspect those whose children were devoutly raised and who abstained from cursing and swearing—these were investigated for Anabaptist leanings. Some even went so far as to claim that the devil was using this perceptible holiness as a trick to deceive those who were in the state-approved churches.

Another major point of conflict involved differing views on the Sacraments. When breaking from Rome, many of the unbiblical ideas of the Catholic church were abandoned, yet the Reformers still clung to a form of Christian Sacralism that was a major stumbling block for the Stepchildren. Because of this contention, the Stepchildren were given the title “Sacramentschwarmer” or more plainly, ‘Sacramentarians’. Although not all Reformers held views of the sacraments that were influenced by Rome, “all of them took up a position that was critical of the Sacramentarians” (p. 157). This was one of the problems of mixing the world with the church and allowing anyone and everyone to partake of the elements. Godless and unbelieving men were at the Lord’s Table with the pious and devout. This “visible church”, made up of believer and non-believer alike, meant that there was no discrimination when it came to the Lord’s Supper. The Anabaptists believed that it was dishonoring to God to open up this important event to those not in the New Covenant. The Lord’s Table was an ordinance that was for the believer to remember Christ’s sacrifice until he comes again. The New Testament mandate is clear that those born again are to partake of the elements, not unbelievers. The Reformers did not see a problem with this at all—in fact, as Verduin notes, “[A:]t the end of Zwingli’s reformatory career in Zurich, no one was eligible for public office who did not go to the Lord’s Supper…” (p. 136). This kind of disregard for the sanctity of the occasion caused much outrage amongst the Stepchildren and was yet another cause for their separation from the state church and their subsequent persecution.

Other reasons for the persecution of the Anabaptists included: holding private meetings in their homes to read and teach from the Bible, preaching without approval from the magistrate, refusal to have their infants baptized, and the repudiation of taking oaths. None of these were insignificant to either party. The Stepchildren’s refusal to waiver on any of these subjects resulted in many being imprisoned and even put to death. They were also discredited because of their sharing common goods with one another—an unashamed attempt to reflect the first century church. All these things, to which many in the church today would give a hearty Amen, were cause for their mistreatment at the hands of those who have been so highly esteemed in the Reformed community throughout the centuries.

This book discusses a side of the Reformers that is not commonly seen. Many in Protestant circles hold the Reformers in such high regard that they are analogous to a Protestant version of veneration that one would see in the Catholic Church. This book is significant in that it reveals the humanness of these men, bearing before the world their shortcomings and moral failures. It is interesting to see how the Middle Ages effected the development of theology and reactions to what was viewed as heresy. Clearly the doctrines and theologies that erupted from this age of the church were still tainted with ungodly and unbiblical practices, and one wonders how such great things could come from those who were so committed to Scripture alone—all the while missing such obvious perversions of its teachings.

What I found most enlightening about this book was how the Reformers, who strove so intently to remove the Roman superpower, were themselves caught up in becoming a power of their own and unable to see the bitter irony of it all. They were guilty of replacing one totalitarian system for another. Their theology and doctrine were more in line with what was proclaimed by Christ and the Apostles, yet their form was little changed from the empire that they were fighting against.

Perhaps in generations to come, ours will be looked upon by some with disdain for what we have accomplished in the name of Christ and his church. Perhaps the church in every generation is blind to the things that have crept in and become a cancer. Perhaps there will even be a work such as this written about the time in which we live—not a time of violence and persecution, but blind spots that we were just unable to detect.

[Jimmy]

In The Reformers and their Stepchildren, the author Leonard Verduin focuses on the relationship between the Magisterial Reformer’s and the Radical Reformers (what the author calls ‘the Stepchildren’). Verduin’s controversial thesis is that when the ‘second front’ of the Radical Reformers started, the Magisterial Reformers (Luther, Zwingli, Calvin) made a theological (and political) shift contrary to the direction of progress which began in the early days of the Reformation. Verduin believed that the Magisterial Reformers heated reaction towards the Radical Reformers was thoroughly unbiblical in two important ways: (1) the Magisterial Reformers reverted back to Constantine’s Sacrementalism which blurred the identity (or at minimum, the role) of the Church and the State and (2) an ecclesiology which lacks the Biblical prerequisite of voluntary membership on the basis of faith in Christ. These two errors spawned other errors mentioned in the book such as the use of political coercion against the Stepchildren and the persecutions expressed against those who believed in believer’s baptism.

The book is organized into various chapters, each titled after a various derogatory name given by the Reformers to the Radicals. These names drew important aspect of the disagreement between the Reformers and their stepchildren. All the names which are the chapter titles are in the original language which the name originated from.

One of the book’s strength is that very few books concerning the Radical Reformation have receive as much attention as this one did among those who identify themselves with Reformed Theology. It is also stimulating for those who are sympathetic towards the Reformers to consider who these Radicals were that the Reformers dealt with. A further strength of the book is that it provided much documentation. As with any controversial thesis, having many references from primary sources in order to substantiate one’s conclusion is always a plus. Reading the explanatory footnotes and checking the endnotes in the back of the book to know the source of the quotation was actually a delight for me.

The book repeatedly would cite the Reformers’ own words or the words of their followers. These extensive quotes provide much force behind the author’s argument that the Reformers shifted from the early days of the Reformation. For instance, I was surprised to read on page 198 from the early Zwingli who believed that infant baptism was wrong and “ought not to be done.” The author then documents on page 199 of Zwingli compromising during another occasion until finally he renounced his earlier position and fully embraced infants.

One of the weaker chapters in the book was the first chapter titled “Donatisten”. It is a surprise to me that the author viewed the original Donatists of the fourth century in a favorable light. This is new to me, as my limited experience with various sources for church history has portrayed the Donatist as heretical. This interpretation of the Donatists as simply reacting against Constantine’s merger of Church and state was heavily dependent upon secondary sources rather than primary sources. In addition, the author avoided interaction with the Donatist’s theology to see whether they were heretics and he writes on the footnote on page 34 that there were dissenting heretical Donatist groups and that other Donatists disowned the heretical Donatists. It was rather unsatisfactory to see the author’s assertion was just left at that with no further documentation provided. For the caliber of the author’s scholarship throughout the book, this seems inexcusable, especially since the author was trying to present to them as being biblical.

The book could have also been strengthened if the author was able to expound more on the Biblical text that he cited against the Reformers.

Though a small peripheral issue, I also believed that other weaknesses in the book arises when the book goes on to discuss things beyond the treatment of the Reformers and their Stepchildren. On pages 274 and 275, as the last chapter is about to close, the author discusses about the problem of Christians’ vocation as a policeman or an agent of the State. The author simply concludes that it is better to leave such an assignment to unregenerate men. My own biases is clearly shown here, having been a former Marine for six years and a veteran of the first year in Iraq in 2003, but it appear that the author’s counsel that it is better for Christians to stay away from being servants of the state is contrary to the spirit of Luke 3:14, where John the Baptist didn’t tell a group of soldiers to depart from the military, but rather commands them to be upright, which assumes that it was possible.

These weaknesses are minor when one takes into consideration what one can learn here. It definitely made me reconsider my thoughts towards the Reformers. This book is not for the faint-hearted fans of the Reformers! If anything, it reinforces the Reformers’ teaching on sin, that no one is righteous and perfect. The book proves that the Reformers were no exception to the rule. Many times I cringed reading about the various torture and coercion upon the Radicals by the Magisterial Reformers. The accounts of the Stepchildren’s martyrdom was not easy to read, when one realizes that what was taking place was Christians murdering other Christians. The book is a tour de force memorial to the fact that the Reformation was just only beginning of the Reformation, and not the final end product! Having have much of my understanding of the Reformation impact upon theology, culture, and society from sources such as Timothy George, Francis Schaeffer, John Robbins and even Max Weber, that paint the Reformers impact in a positive light, The Reformers and their Stepchildren is a much needed balance to the historical account of the Reformation, the Reformers, and the source of religious freedom. I plan to study more on this in the future.

[Mike Gorski · Rating 3 out of 5]

While this book was very enlightening regarding the anabaptists throughout church history, i found it lacking in objective integrity. To read of the anabaptists in this book is to see a nearly flawless people, especially when compared to the reformers. I don't condone the dark side of the reformation, and I certainly don't want to cover it up and make it look like the golden age of Christianity, but surely there were more doctrinal and idealogical problems in the Anabaptist camp. As far as being a history book, this book falls short in one great area, that of not realistically portraying the Anabaptists faults and flaws.

[Mark Evans · Rating 5 out of 5]

In the introduction Verduin succinctly explains who the stepchildren are. The stepchildren are those, who, during the reformation break away from not only the Roman Catholic “church,” but also the reformers. They were also known as the “second front” due to their rejection of the reformers doctrine and ecclesiology. The reformers coined derogatory terms for the stepchildren, this enabled the reformers to fully express their disdain. Verduin uses a new name per chapter and he expounds upon it. Verduin’s method did not allow him to write history in a chronological manner; when I first started the book I found this to be a little unusual and difficult at times. But, it was not altogether a problem and the book was not overly difficult to understand. There was some difficulty reading and understanding the footnotes since not all were written in English. I found the book to be an enjoyable read and was left wandering what Verduin would think of our current ecclesiastical methods.

The first term Verduin writes about is “donatisten.” The reformers were not the first to use this term. There was a group up believers in the fourth century known as the Donatists who resisted the Christianity of Constantine. Augustine recognized them as rebels, and as such he persecuted them for their refusal to join with the Roman Catholic “church.” By calling the stepchildren Donatists the reformers associated them with previous rebels and therefore considered them a rebellion. Verduin writes, “there can never be such a thing as a Christian culture; there can only be cultures in which the influence of Christianity is more or less apparent.” (p. 24) The Donatists rejected a Christian culture, or state Christianity on the grounds that claiming to be Christian does not make one a Christian. In this chapter Verduin refers to proof texts used by the reformers and notes that they were primarily derived from the Old Testament, yet he did not give examples. Slightly frustrated I continued to read. He did provide proof texts throughout the book, but neglected to provide examples in the first chapter, after such a dogmatic statement this seemed to be an oversight.

The second chapter titled “stabler” means “staff carriers;” The stepchildren carried staffs in order to express disapproval to those reformers and Roman Catholics who carried the sword. Carrying the staff became synonymous with heresy. The staff represented the rejection of coercion by violence and the sword. They believed that you could not force a person to become a “Christian.” Verduin writes, “we have discovered anew that voluntaryism is of the essence of the Gospel.” As I read this chapter I could not help but think about all of the civilians who are so eager to bear arms against radical Islamic terrorist. And, I was also reminded of those who like to force the Sword (Word of God) down people’s throats. We must evangelize, yet we cannot force people to make decisions. A forced or manipulated decision can hinder the Gospel.

Catharer is a term that refers to conduct. Verduin writes, “if the church become inclusive, so that “all in a given locality” are in it, then all this has to change; than a leveling-off takes place. Then the “world” is no longer something that lies around the church but it has become identical with the Church.” (p. 95) It would be interesting to know what Verduin would think of our current mega-churches. He continues, Christian behavior and ordinary human behavior become indistinguishable, he coins this “conductal averagism.” (p. 96) Ironically the reformers testify one moment to the holy living of the stepchildren and then later accuse them of wife swapping and orgies (communal living). The reformers clearly are inconsistent in their opinions.

The fourth chapter concerns the term “sacramentschwarmer” and refers to the stepchildren’s rejection of the of sacramental salvation. The stepchildren believed in the Gospel as the means by one is saved. Verduin writes, “the true Christian is one who stands in tension with the world as it exists apart from the redeeming act of God.” (p. 133) The reformed churches (reformers), just like Roman Catholicism, wanted to Christianize the world and used the same method of force. They forced others to partake in the sacraments in order to become a part of the church. The stepchildren became avid students of the Bible and their memorization and awareness of it frustrated the reformers. There was even the “implication that those who became intimate with the Book deserved to die.” (p. 153)

Winkler, another term that referred to the stepchildren means “a corner or an out-of-the-way place” (p. 160) For their own protection the stepchildren were meeting in hiding places and rejecting the communal gatherings of the recognized church. These meetings were considered heretical and were described as public cults. Another term “wiedertaufer, is a term meaning Anabaptists, which in turn means rebaptizers.” (p 189) This term was not a creation of the reformers, the Donatists were also known as Anabaptists. The recognized churches made it a law to baptize children and would even take children against their parents will for the purpose of baptism.

Chapter seven is titled “kommunisten” and refers to community. Some of the stepchildren practice the collection of belongings and resources for the common good. The Roman Catholic church and the reformers demonstrated a lack of concern for the people in contrast to the kindness and provision of the step children. As mentioned before the reformers accused the stepchildren of immorality in order to explain away their lack of social help.

The last term “rottengeister” means faction. The stepchildren were unwilling to take oaths. Just like baptism, and the Lord’s table, taking oaths was forced upon the people.Verduin explains the contrast of the reformers to the stepchildren. The reformers broke from the Roman Catholic church, but never broke from the methods and philosophies. The stepchildren suffered at the hands of both the Roman Catholic church and the reformers. They were branded because of their unwillingness to associate with the majority. Verduin helps the reader to understand the complexities from every party.

As I read the book I am forced to evaluate my own tradition and treatment of others, which is why I believe Verduin wrote the book. It was not written chronologically because history is cyclical and Verduin’s historical record is a reminder that although many have been oppressed through the years there has always been a true church. I would have preferred the book to be chronological (for ease) but, his method makes sense as he proves the tremendous pressure of each generation to follow a status quo, and the persecution of those who do not comply with the larger community (which is normally not doctrinally sound). His account of the reformers and their stepchildren forced me to think of my own history as well as the history that I will be making. We may not experience persecution in the same way as the stepchildren, but one can clearly see the division and judgment practiced within the modern church. The Roman Catholic church wanted to control the people, the reformers wanted to control the people. We must be alert to any person or philosophy that wants to control people, or offers salvation apart from the work of Christ. As I finished the book I evaluated my own ecclesiology. And, like most of the other books I read, I feel like I need to read it again to fully appreciate Verduin’s efforts and passion.

[Daniel · Rating 5 out of 5]

This is probably the best book I've read in 2010. It was so eye-opening. After reading this book, I feel betrayed by all those teachers in my past who told me that Martin Luther and the rest of the Reformers were my spiritual forefathers and great heroes of the faith. After reading about their disagreements with and hatred toward the Anabaptists (my spiritual forefathers), I want to distance myself from their legacy.

[Russell Holland · Rating 4 out of 5]

Leonard Verduin was a reformed pastor and professor who served in Christian Reformed churches and chapels. He was born in Illinois at the end of the 19th century and was raised in South Dakota. He graduated from high school at the age of 21, but this did not hinder his academic career, as he went on to earn a Master’s degree from the University of Michigan, where he would later serve as pastor of the Christian Reformed Chapel. Upon his retirement, he moved to Arizona, where he continued his extensive writing career, including the book currently under review, The Reformers and Their Step-Children.

Verduin opened his book with an introduction that sets forth his goal of tracking what he calls the stepchildren of the Reformation. This term is not perfect, because it may leave the impression that the stepchildren came after the mother church. In fact, these stepchildren, dissenters from the mainline of “Christian” thought, have always existed. (Verduin 1964, 18) As Verduin observed, these dissenters have never been known by a single name, and the historical record reveals their titles almost exclusively with pejoratives from the denomination in charge. These pejorative names, recorded and recited in Verduin’s book in German and taken from the Reformers’ use of them, make up the chapter headings of the book, offering a basic outline.

Verduin’s The Reformers and Their Step-Children is an essential work for anyone interested in church history. It offers a much-needed critique of the Reformed approach to dissent in the early years, and that from within the Reformed camp. It establishes the historical identifiers whereby one can locate the church of Jesus, outside of accepted Catholic history. For those who take seriously the notion that Jesus has and will continue to build His church and the gates of hell will not prevail against it, this is an essential exercise, and Verduin’s work contributes a significant amount of information to help in finding that church.

There are a few negatives that should be noted. Verduin’s book is not especially helpful in establishing a biblical ecclesiology. His writing is unfortunately lacking in Biblical references and argumentation. The theological positions of both the Reformers and the step-children are taken for granted. Where Verduin began down the path toward theological analysis, he softened his language and left the reader to sort it out. Another negative is that the work is not exactly accessible. Verduin’s meaning is sometimes hidden behind obscure language and complexity, forcing the reader to slow down for comprehension. Finally, Verduin’s citation system leaves something to be desired. There are many quotations, attributed and not attributed to an author, that in either case have no footnote. This makes the work of limited value for a follow-up study.

While there are some weaknesses as listed above, the work is of overall value. It is constructive in understanding the flow of history and the representatives of religious dissent during the centuries of domination first by the Catholic denomination, and thereafter by the Reformers. It establishes in the reader a good awareness of the key differences between various denominations and sects of Christianity through the years. Finally, it is excellent for opening the reader’s eyes to the realities of sacralism in the established church. This pre-Christian concept, discarded by the Lord and the New Testament churches, was resurrected by Constantine and carried on through the centuries, first by Roman Catholicism and then by the Reformed churches after the Reformation. This area, the idea that state and church not only cannot be but should not be separated, is truly the mark of the domineering “churches.” Verduin has done an excellent job in making his readers aware of this key part in the ideological frameworks of the respective denominations.

[Dave Rhody · Rating 3 out of 5]

Verduin picks up where I left off more than forty years ago when I became enthralled with the Anabaptist movement while studying theology at Valparaiso University. His reference to them as 'stepchildren of the Reformation' is apt and, somehow, endearing, providing a new collective definition for the much misunderstood Anabaptists. Verduin credits the 'stepchildren' with having inspired freedom of religion as a key principle in America's inception which makes me ask where are they now when so many misguided 'Christians' insist that we were founded as a 'Christian nation.'
Verduin's historical research is admirable but I kept wondering if he meant to be a historian with this book or was simply using history to make his point about the ongoing need to fight against Christian sacralism (the unity of church and state, i.e. the Roman Catholic Church). I realize that 'The Reformers and Their Stepchildren' was born out of a series of lectures, but Verduin could have used a good editor.

[Timothy Crockett · Rating 5 out of 5]

Another reminder of the suffering our early Baptist forebears went through in order to practice their faith with liberty of conscience and independent of state control. I believe the author handles this topic honestly which is sadly lacking in some areas today.

Like two parallel paths, he covers the Protestant side of things and the Anabaptist side.

The freedom many of our forebears bleed and died for is slowly being chipped away. The masses are conceding to the very thing we fought against bringing us full circle back to a state versus church scenario. I wonder if the church will wake up before it's too late.

[Dominic Foo · Rating 2 out of 5]

Unbelievably tedious and preachy book. It weaves entirely question begging theological judgements together with historical narrative for in aid of that purpose, and both of them bad, especially the historical narrative which seems more like a mere record of random events cited in aid of inductively proving the moral superiority of the good guys of his narrative. I wouldn't recommend this book at all.

[John Andrews · Rating 4 out of 5]

A lot of information, but given in lots of scholarly language and repetitive points. There is an apparent bias toward the Stepchildren and against the Reformers, the reason for which was not made known until the Postscript (which I almost skipped). The book is a very detailed rental of Constantiniansm and "Christian sacralism." Be prepared for a decent amount of unfamiliar or foreign words that remain undefined. I did learn a good bit of history reading the book though.

[Orion · Rating 5 out of 5]

Excellent book. Easy recommend. What follows are the negative points of the book, because the rest is positive.
1) The book is a series of lectures, and as such, it is not always as well cited as a book of this type should be.
2) Also related to it being a series of lectures, Verduin tends to rehash and repeat his points (or really, his one MAIN point) quite a lot. By the end of the book, it felt longwinded and repetetive.

Other than that, this book is an easy recommend!

[David Hacker]

In our days when the culture looks dark once again, many are tempted to go back to the neo-sacralism of the Reformation, which is just the sacralism of the Constantinian synthesis in Protestant garb.
Yet, we must not forget that we are but pilgrims and exiles in this world and keep our main focus on the pulpit and changed hearts which will then change society, rather than focusing on external "moral change" through coercion.

[Jaakko Haapanen · Rating 5 out of 5]

Excellent book. I have read a modest amount about the Reformation, and I have never before encountered these views concerning the Anabaptists that Verduin puts forward. I would've been tempted to reject his arguments simply on the basis of how novel they seemed, had it not been for the sheer amount of quotes, references, and footnotes, all of which together makes up a very compelling case.
The writing itself is also very colorful which makes for a very easy read.

[Justin Fulton · Rating 5 out of 5]

This is a book that should be read, especially by every professing the name Baptist. Herein is a Reformed church man who is honest enough in his presentation of history to recognize a people on the opposite end of the Catholic church apostasy who existed before the Reformers, a people who believed too much of "the whole counsel of God" for the taste of the Reformers.

[Eric Olsen · Rating 2 out of 5]

He has an ax to grind in favor of the Anabaptists; his use of universalisms to characterize the Reformers causes me to discredit his analysis more than it should. I completely disagree with his praise for the Anabapt. position that Christians should not serve in government/military/etc and that force should not be used to defend others.

[Joshua Jenkins · Rating 2 out of 5]

This book is not a balanced read, nor does it pretend to be. Verduin is too hard on the catholics and reformers and too easy on the anabaptists and heretics. His definitions, presuppositions, and conclusions are also not agreeable to reformed people. If you can ignore all that, the documentation of persecuted dissenters through the ages and criticism of sacral political theory is worthwhile.

[Charles Johnson · Rating 5 out of 5]

Excellent history of the anabaptists during the reformation era and the many accusations they faced from the reformers.

[Kathryn Judson · Rating 5 out of 5]

This is an interesting and well-researched look at the early days of the Reformation, and the conflicts between those who believed in a Christendom view of the world in which everyone in an area was expected to belong to a church that was tied closely to the magistrates, versus those who held to a New Testament view in which the church should be a voluntary association composed only of believers. As the author explains, some of the Reformers at first leaned one way, and then another, until finally declaring war on those who wouldn't accept their views, including those defenseless Christians who were merely trying to live out their lives in obedience to what was written in the New Testament.

It's a messy period of history, with many strands of Reformation thought and Restitutionist thought running along at the same time, but the author does a good job, I think, of keeping things in order, and also in being fair and compassionate to all sides without whitewashing anything. He writes with intelligence and wit, too, which is a plus. (Or, it was a plus once I got used to his style of writing. At first, it was a bit hard to read. But then it was refreshing to read, once I got the hang of it.) The book has numerous footnotes and endnotes, which is good for a book like this, because it invites further study, and also because it invites the reader to check the author's interpretation against the source material. A downside of the footnotes is that many contain original material in the original language, without translation. That the original is there is a great idea for scholars who want such things, and I have no objection to it; but it would be nice if more of it was followed by translation into English, for those of us unable to read multiple languages, much less multiple languages from a few centuries back.

The book places the studied era into context, by reaching back into earlier church history frequently, to show both similarities and differences to earlier conflicts between the established church and certain types of 'heretics' (as determined by the church leaders or magistrates).

While reading it, I could see how some of the same disputes from that time period are again playing out today, although in today's world the conflict is more between secularists who want everyone to swear allegiance to the state and to political correctness, versus people who believe that society doesn't have to be - indeed, can't be - that homogenous. Again, too, there's the same battle between those who think the state must punish unsanctioned thought or resistance to compelled attendance at certain events, and those who think the magistrates shouldn't try to compel compliance in matters of conscience.

I've been reading in church history for a number of years, with an emphasis on Anabaptist history in more recent years, and this book helped me tie some things together, in ways I hadn't thought of before. I'd suggest giving Verduin a chance to lay out what he found in his research, and what conclusions he drew from what he found. It's good food for thought, I think, if nothing else. Even if you wind up disagreeing with him on something, you will be better informed, I think.

[David Couch · Rating 5 out of 5]

The Reformers and Their Stepchildren, by Leonard Verduin, is a fascinating book. It takes the history of the Reformation, and tells the 'what happened next'. It does this by telling the story of the 'second front' of the Reformation, and the disagreements that the Reformers had with those involved. This is done chapter by chapter, using a popular insult levied against them, and explaining the rationale behind it.

What struck me as I read this book, was that the tale of the Reformation really needs to be understood in the light of it's own history. Usually the story starts in 1517, with Luther nailing his 39 Theses to the door of Wittenburg. Sometimes, the keener historians will start earlier with other reformers (e.g. Hus or Wycliffe). This book though, starts with Emperor Constantine, and explains the effects of Christianity becoming the Roman state religion.

Leonard Verduin goes on to explain how this lead to a sacralistic understanding of society (everyone is a Christian from birth) which the Reformers, at the start of their careers, began to rail against. But, as this book shows, the conviction to go all the way did not remain. The irony of this book is that many of the insults and 'wrong-doings' of the second front would actually be the Biblical based positions of today.

I must admit, I found the book quite slow starting, and I took a while to get into it. A number of the footnotes are in German, which my basic GCSE level couldn't translate. But after the 2nd chapter, I was hooked, and cheering for the second front. I would highly recommend this book to any Christian who has an interest in the Reformation and history in general. In fact, I would recommend this book to anyone with an interest in the history of both Europe and USA.

[Joelendil · Rating 3 out of 5]

Leonsard Verduin seeks to explore many facets of Anabaptist history, beliefs, and relationship to the mainline Protestant Reformation. He does so by examining a number of derogatory terms applied to Anabaptists by the leaders of the Protestant Reformation (e.g. Luther, Calvin, & Zwingli). The whole book seeks to portray the Anabaptists as existing primarily as a protest against "Christian sacralism": the unscriptural system in which church and state are united (beginning with Constantine, carried forward by the Roman Catholic Church in the medieval period, and emulated by the Protestant Reformers). There is certainly a wealth of historical research here, but there were a few things that took away from my enjoyment of the book.

1. The author views virtually everything about the Anabaptists through the lens of "sacralism vs. separation of church and state" which means he just argues the same point over and over again from slightly different points of view rather than actually examining various facets of the Anabaptists.

2. The author is so obsessed with showing that most groups labeled as "heretics" down through the ages espoused major Anabaptist doctrines that he glosses over major doctrinal aberrations in some of these groups (aberrations that probably would have horrified the Anabaptists).

3. Major quotes in the frequent footnotes are left untranslated. I could pick my way through the French and Latin ones, but I could not read the far more numerous Dutch and German quotes.

Overall: Lots of great historical research, but the author's obsession with the evils of "Christian sacralism" is more on display than the actual history and beliefs of the Anabaptists, and unless you can read Dutch and German you will miss out on many crucial quotes

[Steve Mayall · Rating 4 out of 5]

This is a book about the Anabaptists and their relationship with the reformers. The anabaptists were a group of early 16th Century Christians who sought to meet together to share their Christ life outside of the institutional church. Verduin's overarching goal is twofold: First, to prove that the Anabaptists have been wrongly maligned by the because of the gross misunderstanding of their theology and practice. He does this by addressing the 7 smear words that the reformers used against them. Second, he tries to prove that those past and present churches (and specifically the Roman Catholic Church) who ally themselves with secular governments, who 'take the hand of the prince', are not true churches. He says that Martin Luther, Huldrych Zwingli, John Calvin, and the other major Reformers ultimately failed to fully restore the church to its original and truest form - that of the primitive Christian church, because they 'took the hand of the prince'. Admittedly, this is not the easiest of reads: the author coins unusual terms like 'conductual-averagism'. And not all of the original Swiss German and Dutch notes get translated. But overall this book was a real eye opener.

[Al · Rating 4 out of 5]

Verduin explores the often-misunderstood and sometimes maligned "left wing" of the Protestant Reformation of the C16 who, while embracing the Protestant doctrine of justification, went further in their vision of the nature of the church.

Unlike Calvin and Luther, these "radical reformers" (known by numerous names by friend and foe alike) articulated an understanding of the local church as a voluntary society of believers separate from the state. Although persecuted heavily in Europe, these "ana-baptists" (to use one name given them) paved the way for the bold experiment of the formation in North America of a democratic society not linked to an official state church - a revolutionary concept for its time.

Verduin shows the truly radical nature of this stance, and outlines the high price paid by many who held it.

The more I read it the more I'm loving this book, especially for its historical insight into pre-Reformation evangelical groups.

[Timothy L. · Rating 5 out of 5]

If you think you know "church history" guess again. This book delves into what lead up to the fame "Reformation" and shows what blew out of the backside in recoil. Few in what calls itself church, or even leading services knows what this book will show you. It is a great source book for little known history. It helps to see the problem of Constantinianism in what calls itself church. The author is Dutch Reform but he calls us to embrace the early Anabaptists and their predecessors who lived a life of "not belonging" to the society but while being eminently effective in it. If you love history and if you want a radical walk with God, this book will light you on fire!

[Herb Kraker]

Zwingli and Infant Baptism

This book is a worthwhile read on the subject of Anabaptism and the Reformers. Rev. Verduin has done considerable research. However, with respect to a related matter, infant baptism, the book contains a flaw. It attributes a quote to the Reformer Zwingli incorrectly. Dialogos Studies has done research into this. The practice of infant baptism should be cleared of this error. For more information on this see:

http://www.dialogos-studies.com/Dialo...

[Al · Rating 5 out of 5]

A brilliant book on the history of reformed theology. One struggle historians have is that the predominance of Church history was officially written by the Catholic Church and from their point of view. While the Catholic Church held sway during much of history, there were theologians, priests, and certainly believers that held to 'reformed' theology since the time of the resurrection of Christ. This book traces the history of what we call 'reformed' thought prior to, during, and after the actual Reformation. Amazing book, a must read!

[Ruth Ann · Rating 4 out of 5]

I understand the Reformation so much better now and how it has affected politics and divisions to this day. "The history of the church is, to a large extent, the story of a tension between two extreme tendencies: the one extreme makes so much of the principle "in the world" that the church loses her identity; the other extreme makes so much of the principle "not of the world" that the church becomes irrelevant." --Leonard Verduin p. 276 The Reformers and Their Stepchildren.

[Ben Trigg · Rating 4 out of 5]

Great way into Anabaptist history. The material is well organised, making it a great read. The only thing is that the language now is outdated, it would be great to see new works which engage with this text and develop the history even further.

[Wes Bredenhof · Rating 3 out of 5]

Interesting. Lots of source material, but the author obviously had an axe to grind against his own Reformed tradition. Says more about the author than it does about either the Anabaptists or the Reformed.

[Derek Kreider · Rating 4 out of 5]

I like this less than Verduin's "Anatomy of a Hybrid," but it's still good. It's sort of a sequel in that it's focus is mostly on the Reformation era and how sacralism formed and became entrenched in the Magesterial Reformers.]

[Andy · Rating 3 out of 5]

Tough book to read. The author tends to drive the central thesis into the ground. However, it provides a needed perspective on the reformation.