Michael Sattler And Swiss Brethren Beliefs example essay topic

Michael Sattler Perhaps the most misunderstood, least recognized, and largely undervalued of all the great reformers of the sixteenth century is Michael Sattler, the Anabaptist. The little that is actually known about Michael Sattler is often times assumed or misinterpreted. However, the definite information available regarding this "radical" suggest that his brief yet significant role as a Reformation leader was truly invaluable for the unification and survival of the Anabaptist movement and its teachings. In addition, the radical ideas of Sattler and other Anabaptists have helped shape Western culture as we know it today. The contributions of Sattler to the greater Christian world are undeniable. This essay will engage the life, teaching, writings, and influence of the martyr Michael Sattler.

A Summary of the Life of Michael Sattler Very little is known about the childhood and early adult life of Michael Sattler. In fact, there is almost no record of his existence prior to the time he converted to Anabaptist beliefs from Catholic doctrine. What is known is as follows: Sattler was born in Staufen, Germany somewhere between 1490 and 1495. While information regarding his childhood remains in obscurity, it is apparent that he joined the Benedictine Monastery of St. Peter's of the Black Forest sometime before 1520. It is unlikely that Sattler received a significant education since St. Peter's did not send its monks to study at universities until 1551.

However, evidence shows that Sattler was in fact learned in Latin, Hebrew, and possibly Greek. Numerous sources identify the converted Sattler as an ex-prior. Therefore, it is assumed that Sattler became the prior of St. Peter's sometime between 1518 (the year Prior Ambrosius Holder mann died) and 1525, when Sattler is identified in Zurich. Monastic records are unavailable for this time period, so it is uncertain how long Sattler held this post. (1) On May 12, 1525, peasant troops took over St. Peter's as part of the Peasant's Revolt. Although there is vast disagreement, the most reliable sources estimate that Michael Sattler left the monastery shortly after its capture.

Sattler is next found in Zurich (Zwinglian territory) in November, where he attended a discussion regarding the heated issue of adult baptism. The disputation took place November 6-8. There is no evidence that Sattler identified with the Anabaptist movement at this time. However, following the disputation he was arrested along with a few other men because of their views on baptism. The men, including Sattler, recanted and were released, but banished from Zurich. Upon Sattler's departure from Zurich, there is no mention of his name until the next summer.

Historians believe that during this dark period, or possibly even before Zurich, Sattler was married to a woman named Margaretha, a former Beguine. (2) During the summer of 1526, a man by the name of Hans Kuenzi took Sattler (and possibly Margaretha) into his home. Kuenzi was an Anabaptist from Oberglatt, and had been jailed for his beliefs. He was released from prison on May 21, 1526. So it is sometime hereafter that Sattler and Kuenzi connected. Evidence from a letter written by Kuenzi to the Council at Zurich confirms that Sattler had not yet joined the Anabaptist movement or even been (re) baptized at this point.

Over the course of Sattler's stay in Oberglatt, Kuenzi taught the young man how to weave, and the two frequently discussed Scripture together. Although there is no specific date given for Sattler's conversion, by the time he leaves Oberglatt in late June, he had been baptized and was ready to be an influence for the Swiss Brethren Anabaptists. (3) Michael Sattler's departure from Oberglatt marked the beginning of his very brief ministry. By late fall or early winter, Sattler was in the town of Strasbourg, debating and teaching Swiss Brethren beliefs. Strasbourg was the stronghold of the reformers Martin Bucer and Wolfgang Capito.

These men were attempting to unite Lutheran and Zwinglian forces. The main issue of debate these men had with Sattler was, again, baptism (neither Luther nor Zwingli rejected infant baptism). The relationship between Bucer and Capito and Michael Sattler was described as "cordial". Both sides respected the other as true seekers of God. (4) On January 5, 1527, Felix Mantz, the Swiss Brethren leader, was martyred, leaving Sattler as the principal authority figure for the movement.

It was around this time that Sattler left Strasbourg and headed to Lahr to spread Anabaptist ideals. He taught in Lahr until early to mid-February. (5) Swiss Brethren leaders converged on the city of Schleitheim in late February in an attempt to unify various Anabaptist groups. On February 24, 1527, Sattler delivered the Schleitheim Confession to these leaders. The "Schleitheim", as we shall call it, outlined seven issues of importance to the Swiss Brethren.

These seven articles addressed the issues of baptism, the ban (excommunication), the Lord's Supper, separation from the world, the sword, shepherds (pastors), and the oath. Although the Schleitheim was not a complete confession of faith, it soon became the basis for Anabaptist ideals which separated the movement from the rest of the Reformation. At the same time the Schleitheim served as a unifying bond for the Anabaptist movement as a whole. (6) Following the conference in Schleitheim, Sattler made his way to the small town of Horb, where he assumed responsibility for the congregation there. Within mere days, Sattler along with his wife Margaretha, Matthias Hiller, and Vert Veringer were arrested by Roman Catholic authorities for holding to Anabaptist beliefs. The prisoners were held in a tower in the town of Binsdorf while awaiting trial.

It is believed that the entire Anabaptist congregation in Horb was arrested, but only these four were transferred to Binsdorf. After approximately three months of imprisonment, the four are brought to Rottenburg for trial. After a two day hearing (May 17-18) they are found guilty of heresy (all but Veringer, who recanted). On May 20, 1527, Sattler's sentence was carried out. After being taken to the town square, he was tortured and burned at the stake. Margaretha was drowned two days later.

(7) This martyrdom extinguished the life of a man who was the leader of a radical movement for only a short period, but his influence is spread across the world; as we will discuss throughout this essay. Timeline - The Life of Michael Sattler 1490-1495 - Michael Sattler is born sometime during this period in Staufen, Germany. 1495-1520 - Sattler joins the Benedictine monastery St. Peter's of the Black Forest sometime during this period. 1518-1525 - Sattler becomes prior of St. Peter's sometime during this period May 12, 1525 - Peasant troops take over St. Peter's as part of the Peasant's Revolt. Sattler most likely leaves the monastery shortly thereafter. Late 1525 - Late 1526 - Sometime during this period, Sattler is married to a woman named Margaretha, a former Beguine.

November 6-8, 1525 - A discussion regarding baptism is held in Zurich. Sattler attends the discussion, and is arrested following its conclusion. He recants adult baptism and is released, but is banished from Zurich. May - June, 1526 - Sattler comes to Oberglatt (north of Zurich), where he stays with an Anabaptist named Hans Kuenzi, Here, Kuenzi teaches Sattler the trade of weaving, and the two discuss Scripture together. Sattler is not yet (re) baptized. Late June, 1526 - Sattler is baptized, and officially becomes part of the Anabaptist movement.

Fall - Winter, 1526 - Sometime during this period, Sattler leaves Oberglatt, and heads to Strasbourg, the stronghold of reformers Martin Bucer and Wolfgang Capito. Sattler and the Strasbourg reformers have numerous discussions / arguments during this time. Late Dec, '26 / Early Jan, '27 - Sattler leaves Strasbourg and begins teaching Swiss Brethren Anabaptist beliefs. January 5, 1527 - Felix Mantz is martyred, leaving Sattler as the leader of the Swiss Brethren Anabaptist movement. January - early February, 1527 - Sattler teaches in Lahr February 24, 1527 - Leaders of the Swiss Brethren convene in Schleitheim. Sattler delivers the Schleitheim Confession - an outline of seven articles agreed upon as by the S.B. Although the Schleitheim is not a complete confession of faith, it becomes the basis for the Anabaptist ideals which separate the movement from the rest of the Reformation.

March, 1527 - Sattler travels to Horb, where he is arrested shortly thereafter by Roman Catholic authorities. March - Early May, 1527 - Sattler is imprisoned in the town of Binsdorf May 17-18, 1527 - Sattler, Margaretha, Matthias Hiller, and Vert Veringer are held on trial in Rottenburg. They are all found guilty of heresy, except Veringer, who recants. May 20, 1527 - Sattler is martyred. After being taken to the town square, he is tortured and burned at the stake. The Schleitheim Confession The major contribution of Michael Sattler to the Anabaptists, the Reformation as a whole, and modern Christian thinking is undoubtedly the Schleitheim Confession.

The impact that the Schleitheim had in unifying and stabilizing the Anabaptist reform movement cannot be minimized. Various groups throughout Switzerland and southern Germany had come to be convicted that infant baptism is not a means to salvation, but beyond that, there was little else agreed upon. In addition, the little that was agreed upon had not been written down as doctrine or faith statements. To complicate the situation further, the last of the major leaders of the Swiss Brethren, Felix Mantz, had just been killed. Early 1527 was an absolutely crucial time for the Anabaptists, specifically the Swiss Brethren. Michael Sattler handled the situation as a true leader, and through his draft of the Schleitheim Confession he enacted much needed stability for a persecuted movement.

The Schleitheim Confession was not the only written work of Michael Sattler. Six other works are generally attributed to him. These include: Congregational Order, On Divorce, On the Satisfaction of Christ, On Two Kinds of Obedience, On False Prophets, and Evil Overseers. (8) However, although most sources credit Sattler for authorship of these papers, the evidence is somewhat inconclusive. Therefore, we will focus our attention on the Schleitheim, which encompassed the core beliefs Sattler felt most strongly about. These beliefs were the basis for his teaching, and became the basis for the greater Anabaptist doctrine.

Before we begin discussing the Schleitheim, we must understand a little more about Michael Sattler and Swiss Brethren beliefs, specifically, the issue of salvation. Traditionally, modern historians imply that Sattler was largely influenced by the teachings of Martin Luther. The idea of salvation by faith alone, the major theistic contribution from Luther, supposedly was the foundation for why Sattler left St. Peter's and the Catholic Church as a whole. However, there is absolutely no evidence of this influence on Sattler. No one knows what caused him to reject the Church.

Perhaps it was Luther; perhaps it was his own study of Scripture; or perhaps there is another explanation. (9) The point, however, is that Sattler did reject Catholic dogma and accepted the notion of salvation by faith. Likewise, the Swiss Brethren movement (of which Sattler was not a founder) also accepted the doctrine of salvation by faith. The Anabaptist tradition was an outgrowth of the Reformed tradition.

(10) It accepted much Lutheran and Zwinglian doctrine. However, they differed from these groups on the issue of baptism. Both Lutheran and Reformed churches still practiced infant baptism, which was rejected as un-Biblical by the Anabaptists. This issue was the foundation of the movement - willful adult baptism. Now that there is an established background, we can forge into the Schleitheim itself, and discover exactly what it says and its consequent significance. Again, The Schleitheim addresses seven major issues: baptism, the ban, the Lord's Supper, separation, the sword, pastors, and the oath.

First, the issue of baptism: The first article of the Schleitheim states that a person must fulfill three requirements before being allowed to receive baptism. None of the requirements can be fulfilled by an infant, and thusly infant baptism is rejected. The first requirement involves spiritual education: "Baptism shall be given to all those who have been taught repentance and the amendment of life". (11) In other words, one must understand the necessary act of repentance and the ensuing freedom of life in Christ.

Next, baptism must only be given to those "who believe truly that their sins are taken away through Christ". (12) The final requirement states that baptism is reserved for "all those who desire to walk in the resurrection of Jesus Christ and be buried with Him in death". (13) One must also have the desire to follow Jesus throughout life - even if that causes physical death. Sattler doesn't state that someone must always follow Christ in order to be baptized (sin would exclude everyone), but one must retain that as his desire. Clearly, an infant cannot take part in any of the three requirements aforementioned, and therefore are protected through the grace of God. The issue of baptism was the central factor which separated the Anabaptists from any other group of Reformed churches.

The second article portrays the Biblical example of excommunication wherein a member of the congregation who is lost in sin shall be "warned twice privately and the third time be publicly admonished before the entire congregation according to the command of Christ (Mt. 18)". (14) This article is now understood in various ways by different groups. Thirdly, the heavily debated issue of the Eucharist is addressed. The Schleitheim acknowledges that the Lord's Supper is taken in "remembrance of the broken body... and... the shed blood of Christ".

(15) It is also established that communion is reserved for those "united in the body of Christ". (16) In other words, the Lord's Supper is only to be taken by those who are called "children of God". (17) The fourth article states that the Christian community must be separated from the worldly community - "none shall have part with the other". (18) This is possibly the most vague of the articles, and in time, has been interpreted in various ways. It is suggested that Sattler viewed the Christian community similar to a monastic community. (19) However, it is certain that the Swiss Brethren wanted nothing to do with state affairs.

In regards to the role of shepherds (pastors), the fifth article explains that a shepherd's ultimate role is to "take care of the body of Christ". (20) Also contained within the fifth article is the command to support the shepherd "wherein he has need". While the fourth article is perhaps the most vague, the sixth article is perhaps the most specific. Throughout the article, questions are proposed and then answered involving the role of the sword in the Christian realm. In a nutshell, Sattler rejects the use of the sword as a legitimate means to any end. For the "sword is an ordering of God outside the perfection of Christ".

(21) The final article disallows the believer to take an oath. This doctrine comes from the words of Christ saying: "Your speech shall be yea, yea, and nay, nay; for what is more than that comes of evil". (22) The previous was a summary of the Schleitheim Confession. These became the core ideals for the Swiss Brethren community. Additionally, these seven tenets, drafted by Michael Sattler, have helped shape the greater Christian world. The Immediate and Lasting Influence of Michael Sattler As previously stated, the Schleitheim Confession was a unifying and stabilizing force for the juvenile Anabaptist movement.

Without this written code of conviction, some speculate that the Swiss Brethren may not have survived as an intact, separate movement. Beyond the Schleitheim, however, Michael Sattler, himself, was a major force for Anabaptism. He was the leader of the movement for only a matter of months, yet his impact was absolutely crucial. He participated in educated debates with other religious leaders who, in turn, displayed much respect for Sattler's character.

Also, his writings were quickly distributed across Germany and Switzerland, fueling Anabaptist sentiment. Moreover, he gallantly took the reigns of the Swiss Brethren community following the loss of leaders Conrad Grebe l and Felix Mantz. However, perhaps his most immediately influential act apart from the Schleitheim, was his death. When he was captured, he stood up, in the face of explicit peril, for every principle for which he held conviction.

For this, he was dragged to Rottenburg' town square, where his flesh was torn seven times by "red hot tongs" (23). His tongue was removed, but even then he was heard praising God. Then, he was put to the flame, as if his legacy could be burned away. Ironically, his death may have provided many Anabaptists with the courage to follow Christ to whatever end: "In the years to come, thousands of Anabaptists adopted the basic guidelines set forth in the Schleitheim Articles; and of these Brethren, many hundreds were to follow Michael Sattler's example of steadfast martyrdom".

(24) This alone is a testament to value of Sattler and the survival of Anabaptism. Although many Anabaptist groups consider themselves "neither Catholic nor Protestant", (25) the standards set forth by Sattler contained within the Schleitheim Confession have been adopted by numerous protestant denominations. The Anabaptists illustration of a Biblical baptism is now accepted by millions of believers in scores of countries. Furthermore, the depiction of the Lord's Supper, and requirements thereof, as described in the Schleitheim, is largely replicated today. Finally, there are several surviving evangelical denominations that are direct descendents of the Swiss Brethren. While Sattler should not be credited with Anabaptist theology, he was an unmistakably valuable element to both the sixteenth century's Reformation and the Christian community in the years which followed.

Conclusion Because of the lack of information about his life, historians often ponder and debate over who exactly Michael Sattler was as a person. On the other hand, Sattler's importance cannot be overlooked. I would like to conclude with four points to illustrate the value of Sattler's life. 1. The Schleitheim Confession, authored by Michael Sattler, served as a point of unification for the Anabaptist community during the sixteenth century 2.

The seven articles of the Schleitheim Confession have had massive influence on the evangelical realm ever since their authorship. 3. Michael Sattler operated as the major stabilizing power for the Swiss Brethren community during a very crucial period in the development of Anabaptism. 4. Michael Sattler's steadfastness, even to death, signifies him as a man full of conviction and faithfulness to Christ Jesus..