Matthew Baugher '22

The denomination I grew up in—and still associate with—is named after Menno Simons. However, for much of my life, I had never taken the initiative to read or study any of his writings or life experiences. Thanks to the “Reformation Europe” class that I am taking this semester, I have the privilege to read a few of the early Protestant reformers (and Radical Reformers), as well as some Roman Catholics. Menno Simons is one of them. In his 1539 piece, Why I Do Not Cease Teaching and Writing, Simons challenges the faith community to conform their lives around the life of Christ and encourages them to allow Christ’s love working through them to spur them on to engage with society.

Before diving into the lessons we can learn from Simons, it is appropriate to note the fact that many early Anabaptists were quite diverse in their ideas about doctrine and church practice. Though there were certainly common beliefs and practices of different reforming groups, variance in thought was common. Thus, when we turn to Menno Simons we must remember that he does not necessarily represent all Radical Reformers. However, as we shall see, many of his ideas are convicting, and consequently they should cause those in Mennonite circles to consider again what our Anabaptist forefather had to say.

When reading Simons, one notices his strong conviction that his own teaching and life is true on the grounds that it is based on Christ. He strongly believes, though not without humility, that his teachings line up with Christ in the most irrefutable sense. At one point he writes, “Whosoever does not believe that our [Simons and his followers] doctrine is the pure, undefiled and saving doctrine of Jesus Christ, may piously examine the rest of the plain Scriptures of the New Testament and he will come to the conclusion and acknowledge that it is the pure doctrine, testimony and Spirit of Christ Jesus.”[i] What a bold statement. Is this something you could say about your life?

This emphasis of Menno Simons should challenge any and every reader. Since he strove to follow Christ as obediently as he could, he was willing to make such resolute claims. Perhaps my reader is not ready to make such bold claims. Even so, Simon’s practical call to action is quite straightforward for anyone listening. He wanted his followers—and his objectors—to question his teaching in light of the person and teaching of Jesus Christ. We should do the same with our lives—that is, we must compare our “doctrine, sacraments, spirit, object, walk, and life with the doctrine, sacraments, spirit, object, walk, and life of Christ.” Conforming every aspect of our daily lives with the person of Christ is always actionable, no matter how confident we feel.

Along with his focus on inward examination and conformity to Christ, Menno Simons also recognized the outward-focused and long-term role of the church in the world. Simons became a Radical Reformer only a few years prior to writing this work, a time when the Kingdom of Münster was the topic of the day. The Münster rebellion, as it is sometimes called, was spurred on by apocalyptic visions of the end times. The Münsterites thought their time on earth was soon over, so they prepared accordingly: they tried to establish the “New Jerusalem” on earth. They used coercion—and numerous executions—to uphold perfect Christian practice, a tragic irony. They were certain Christ was coming soon.

In contrast to the Münsterites, Simons had a long-term vision of the church’s mission, one based on love. The church was not here to violently prepare for Christ’s return. For Simons, quite the contrary was the case. Simons thought that “true love and fear of God” would manifest in “the true love of our neighbor, to aid and assist all mankind and injure none.” One can notice the others-centered and nonviolent stance Simons took. This takes us to the famous lines from Simons which form the basis of a hymn sung in some churches, “True Evangelical Faith.”

For true evangelical faith is of such a nature that it cannot lay dormant; but manifests itself in all righteousness and works of love; it dies unto flesh and blood; destroys all forbidden lusts and desires; cordially seeks, serves, and fears God; clothes the naked; feeds the hungry; consoles the afflicted; shelters the miserable; aids and consoles all the oppressed; returns good for evil; serves those that injure it; prays for those that persecute it; teaches, admonishes, and reproves with the Word of the Lord; seeks that which is lost; binds up that which is wounded; heals that which is diseased; and saves that which is sound.

Wow! What a beautiful portrayal of what the mission of Christ’s church should look like. For those who follow the person of Jesus, our mission must be outward-focused. We are Christ’s body—his hands and feet—to the world. Our role in God’s redeeming work should convict and excite us. Though this was originally a challenge to the Christians of his day, without a doubt Simons would want the 21^st-century church to heed his call as well.

This short reflection unfortunately does not do justice to the work of Menno Simons, or even this specific writing for that matter. I would encourage anyone interested in Simons, or the work of many other great reformers, to read and investigate for yourself. As evident from our analysis of Simons’ work, you are sure to find gems of insight into what “true evangelical faith” looks like. Indeed, as Simons titled his work Why I Do Not Cease Teaching and Writing, we may likewise proclaim why we do not cease following Christ, growing in his likeness and in love for the world around us.

[i] English translation published as: The Reason Why Menno Simon Does Not Cease Teaching And Writing (Elkhart, Indiana: John F. Funk And Brother, 1871). Note: All references to Simons writing in the paper come from this translation.