Upside Down
Throughout the Book of Acts (a chronicle of the early ministries) we see civil unrest in the wake of early evangelism and how the disciples demonstrate what they learned from Jesus’ example. Here’s one instance of many demonstrating the power of the message:
“And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, ‘These that have turned the world upside down are come hither also; Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.’ And they troubled the people and the rulers of the city, when they heard these things. And when they had taken security of Jason, and of the other, they let them go.”
Acts 17:1
Word spread quickly how “threatening” the Apostle’s message of Jesus was. They were those who “turned the world upside down.” The church in that area—ekklesia—had gained a reputation for challenging societal norms of the day. Ideas like “servant leadership” and having “all things common” stood in direct contrast to the affluent, Imperialist culture of their day. The message of Jesus’ resurrection was especially controversial but also intriguing to the philosophers and ever-antagonistic Jewish leaders. The legitimacy of Caesar in general, the pagan religion, and Pharisee’s order was being called to question all at once. One fantastic instance is recorded just two chapters later:
“And the same time there arose no small stir about that way. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Whom he called together with the workmen of like occupation, and said, ‘Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.’ And when they heard these sayings, they were full of wrath, and cried out, saying, ‘Great is Diana of the Ephesians’.”
Acts 19:23
What’s remarkable about this scene is everything at stake for the Ephesians. Not only is the legitimacy of their religion called into question but also their economy. Demetrius, a craftsman, earned a living making silver shrines and idols. The rhetoric of the early evangelists had “set at nought” the profitably of the craft itself and also maligned the reputation and legitimacy of the deity and temple of worship. Such a challenge was met with an angry mob. As we’ll see, this legacy continued from the time of the earliest churches through the Dark Ages.
Anabaptist Iconoclasm/ Host Desecration
As peaceful as they were, Anabaptists certainly didn’t shy away from issuing stern rebukes to heads of state and church, nor were they restrained when it came to destroying what they deemed idols and superstitions in the land. Like John the Baptist, Jesus, and the Apostles before them, they understood their “civic duty” very well: obey God rather than men.
Examples of this are given throughout Gary K. Waite’s book Eradicating the Devil’s Minions: Anabaptists and Witches in Reformation Europe. Waite’s book examines the witch hunts and Anabaptist persecutions of the time in different regions of Europe and seeks to understand the religious and political reasons for such. Waite is careful to remind the reader that while the Anabaptists themselves were skeptical of the “superstitions” of the Roman Catholic and Protestant churches, they were being identified as the agents of a Satanic conspiracy and were blamed for other-worldly phenomena sometimes attributed to witches and sorcerers. In his book, we learn Anabaptist skepticism was aimed directly at two primary Catholic (and sometimes Protestant) dogmas: the Eucharist and infant baptism.
Student’s of Church history, namely Anabaptism, know these pious folk were notorious for refusing to have their infants baptized (which was considered infanticide by the state-churches), and they also were known to disrupt Mass and stomp on supposedly consecrated “Hosts.” All of these protests are Anarchist tactics aimed at cutting directly to the heart of the established institutions—for the Anabaptists of the Dark Ages, it was the most effective way to disrupt the status quo, both state and church. It was very performative.
Waite tells of one Jacob Gasser. This brave Anarchist “ran up to the altar, grabbed the plate of wafers out of the priest’s hands, threw it onto the floor, and trampled upon the bread. He then tossed the chalice with the consecrated wine against the church door.” Of course, we know Gasser wasn’t alone in his sentiments or actions, as Waite relates: “This disturbing act…had followed close on the heels of the iconoclastic actions of Tirol’s rebellious peasants. It was also performed in consideration of magical beliefs and a long history of eucharistic miracle legends.” Gasser’s, and others’, willingness—obligation rather—to cause such upheaval in one of the most important and powerful societal institutions of that day only testifies to the fact that Anabaptism is fundamentally Anarchism. Anabaptists were actively striking at an insidious root: the institutional Church’s reliance on the State to substantiate tenuous, superstitious dogmas. It can’t be denied that they learned these tactics, and gained boldness, from Jesus’ and the Apostles’ examples.
Series Conclusion
A logical and plain reading of the Gospels and basic understanding of non-conformist movements throughout Church history leads an honest student to the conclusion that Gospel and Christ-centered discipleship is Anarchism in its purest form. While I believe this shouldn’t be a topic of debate among Christians, I understand the traditions of the State-Church systems have prevented serious consideration of this topic even to this day. For those with eyes to see and ears to hear, the Kingdom of God and Heaven is a powerful alternative to the Devil’s kingdoms of darkness where Mammon and The State are gods.
About the Author
Nathan Moon is a house-painter because he “has a useless English degree”. More importantly, he’s a student of Jesus, which is the theme of his blog.
He hopes to one day have a small photography/movie-production company. He lives in Wisconsin with his wife and four daughters.
You can learn more about him and see his work at his website is www.anabaptistapologist.com.