Mennonitism, n.
/men"euh nuyt'/, n.
a member of an evangelical Protestant sect, originating in Europe in the 16th century, that opposes infant baptism, practices baptism of believers only, restricts marriage to members of the denomination, opposes war and bearing arms, and is noted for simplicity of living and plain dress.
[1555-65; < G Mennonit; named after Menno Simons (1492-1559), Frisian religious leader; see -ITE1]

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Member of a Protestant church named for Menno Simonsz.

They trace their origins to the Swiss Brethren (established 1525), nonconformists who rejected infant baptism and stressed the separation of church and state. Persecution scattered them across Europe; they found political freedom first in the Netherlands and northern Poland, and from there moved to Ukraine and Russia. They first emigrated to North America in 1663. Many Russian Mennonites emigrated to the U.S. Midwest and to Canada in the 1870s when they lost their exemption from Russian military service. Today Mennonites are found in many parts of the world, especially in North and South America. Their creed stresses the authority of the Scriptures, the example of the early church, and baptism as a confession of faith. They value simplicity of life, and many refuse to swear oaths or serve in the military. The various Mennonite groups include the strictly observant Amish and Hutterites as well as the more moderate Mennonite church.

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      member of a Protestant (Protestantism) church that arose out of the Anabaptists, a radical reform movement of the 16th-century Reformation. It was named for Menno Simons, a Dutch priest who consolidated and institutionalized the work initiated by moderate Anabaptist leaders. Mennonites are found in many countries of the world but are concentrated most heavily in the United States and Canada.

Reformation origins
      The Mennonites trace their origins particularly to the so-called Swiss Brethren, an Anabaptist group that formed near Zürich on January 21, 1525, in the face of imminent persecution for their rejection of the demands of the Zürich Reformer Huldrych Zwingli (Zwingli, Huldrych). Although these demands centred on infant baptism, which Anabaptist leaders Konrad Grebel (Grebel, Konrad), Felix Manz, and others questioned on biblical grounds, the real issue was the nature of the church, which the Anabaptists thought should include only those who publicly profess their faith in Jesus Christ. Because this notion implied religious diversity, the authorities, both ecclesiastical and political, sought to suppress the movement. Although persecution soon scattered the Swiss Brethren across Europe, their doctrinal views appealed to many people, and for a time the movement grew.

      The Anabaptist movement attracted a number of leaders, including Menno Simons, who joined it after a long period of self-reflection and Bible study. Simons was consecrated a priest in 1524 and during the next decade sought to reconcile membership in the Roman Catholic church with support for the reform movements occurring around him. The execution of an Anabaptist in Simons' hometown and his study of the Bible led Simons to accept the Anabaptist teaching of believers' baptism. His conversion took place in 1536, in the wake of the catastrophe at Münster, where a group of Anabaptists took control of the city, persecuted non-Anabaptists, and sought to bring about the millennial kingdom but were massacred by a combined Catholic-Protestant army. Simons consolidated and institutionalized the work that the moderate Anabaptist leaders of Europe had begun and confirmed the Anabaptist tradition of pacifism. He represents a second generation of leaders through whom an emerging tradition determined basic faith and doctrine.

      Another Anabaptist movement flourished in central Germany under the leadership of Hans Hut (died 1527), Hans Denk (c. 1500–27), and especially Pilgram Marpeck (c. 1492–1556), a major early lay theologian. Melchior Hofmann (Hofmann, Melchior) led a group of Anabaptists in Strasbourg and developed the teachings that would influence the extremist group in Münster. Still another movement, the Hutterian Brethren, emerged under the leadership of Jakob Hutter (died 1536). The Hutterites were soon known for their communal living and for an intense missionary zeal that continued into the 17th century, after all other Anabaptist groups had found relative physical security by withdrawing geographically and socially from the mainstream of European life.

Developments from the 17th to the 19th century

      The great persecutions of Mennonites and other Anabaptists during the 16th century forced one group of Mennonites to emigrate from the Netherlands (Netherlands, The) to the Vistula River area in what is now northern Poland, where their communities flourished. After their last martyr died in the Netherlands in 1574, the Mennonites finally found political freedom there, and by 1700 baptized membership in the Mennonite churches of the Netherlands had reached 160,000. In matters of faith, they followed the Enlightenment, a 17th- and 18th-century intellectual movement that hoped for human betterment through the right use of reason. Because many of the professions were closed to them, the Mennonites turned to business, in the process becoming wealthy and urbanized. They became well known as artists, writers, and patrons of social programs. Despite their prosperity in the 18th century, by 1837 their membership had declined to about 15,000. The decline was the result of many factors, including the desire to obtain government positions, disinterest in the church as a result of growing wealth, and the appeal of the teachings and services of the Reformed church.

      Persecutions that continued in Switzerland into the 18th century drove many Mennonites to southern Germany, Alsace, the Netherlands, and the United States. A major schism occurred in 1693–97, when the Swiss Mennonite elder Jakob Amann, in an attempt to preserve what he understood as biblical discipline, left the movement to form the Amish church. From the 17th to the 20th century, most Mennonites in Switzerland, southern Germany, and Alsace lived in semiclosed rural communities with simple agrarian economies. Religiously, they were influenced by Pietism, originally a Lutheran (Lutheranism) movement that emphasized personal religious experience and reform.

      In 1788 many Mennonites emigrated from the Vistula delta to the southern regions of the Russian Empire ( Ukraine), where they acquired land and escaped military conscription. By 1835 about 1,600 families had settled in 72 villages and acquired landholdings amounting to about 500,000 acres. In 1860 a small group of Mennonites in Russia underwent a religious awakening and demanded stricter discipline for church members. They founded the Mennonite Brethren Church, some of whose members left Russia with other Mennonites in the 1870s after they lost their exemption from military service. Many of these immigrants settled in the Midwest of the United States and in Manitoba, Canada.

      By World War I there were more than 120,000 Mennonites in Russia living in autonomous communities in which they controlled religious, educational, social, economic, and even political affairs. All these communities were destroyed during World War II or dissolved by the Soviets (Union of Soviet Socialist Republics) soon after the war's end in 1945. Mennonites today live throughout Russia as far east as Siberia, though many have emigrated from Russia to Germany.

North America
      Beginning in 1663, Mennonites emigrated to North America to preserve the faith of their fathers, to seek economic opportunity and adventure, and especially to escape European militarism. Until the late 19th century, most Mennonites in North America lived in farming communities. They retained their German language, partly for its religious significance and partly to insulate themselves against their social environment. Their main concern was to be allowed to worship God according to their conscience and pacifist (pacifism) tradition. In 1775 they addressed a statement to the Pennsylvania Assembly that read:

It is our principle to feed the hungry and give the thirsty drink; we have dedicated ourselves to serve all men in everything that can be helpful to the preservation of men's lives, but we find no freedom in giving, or doing, or assisting in anything by which men's lives are destroyed or hurt.

      In 1783 Mennonites in Lancaster county, Pennsylvania, were accused of treason for feeding destitute British soldiers during the American Revolution. During the U.S. Civil War, rather than fight, some hired substitutes or paid an exemption fee of $300 in the North and $500 in the South. Those who fought in the war were usually excommunicated for doing so. The Mennonites' refusal to serve in the military led to hardships during World War I, but many were legally able to avoid service under generous conditions for conscientious objector status during World War II.

      After 1850 the transition from the German language to English and the adoption of institutions and practices such as Sunday schools and evangelistic services, together with problems associated with the acculturation process, led to a number of divisions among the Mennonites. The largest single body is the (Old) Mennonite Church; next in size are the General Conference Mennonite Church, the Mennonite Brethren, and the Old Order Amish. There is also the Hutterian Brethren, a relatively small group concentrated in the upper Great Plains region of North America that still lives communally and practices the community of goods.

      Mennonite migrations continued during the 20th century, primarily from Russia to North and South America—to Brazil, Paraguay, Uruguay, Bolivia, Mexico, and British Honduras. Mennonites from North America and Europe established churches in Latin America, Africa, Oceania, and India and other parts of Asia.

Beliefs and practices
      Anabaptist-Mennonite thought has been characterized by its insistence on a separation between religion and the world. The persecutions of the 16th century forced Anabaptists to withdraw from society in order to survive, a strategy that became central in Mennonite theology. Consequently, most Mennonites have remained tightly bound to their communities, have practiced rigorous group discipline, and wear distinctive clothing (e.g., the “plain coat”—a jacket without lapels—for men and the “covering”—a small hat made of lace—for women). Their isolation encouraged the sectarian virtues of frugality, hard work, piety, and mutual helpfulness but also frequently led to schism. By the mid-20th century, however, Mennonites were deeply involved in the social, educational, and economic world around them, a situation that led to revolutionary changes in their life and thought. It also prompted a new search for identity as a distinct group in the modern world, through study of their denominational history, sociological analysis, and theological interaction with other groups.

      Mennonites are Trinitarian (i.e., they believe in the doctrine of the Trinity), affirm the Scriptures (especially the New Testament) as the final authority for faith and life, and appeal to the pattern of the early church as their congregational model. They stress the importance of believer's Baptism and the public confession of faith. They teach the symbolic understanding of the Lord's Supper (Eucharist), and, in imitation of Jesus, some practice foot washing. The doctrines of nonconformity to the world, church discipline, nonswearing of oaths, and nonresistance (pacifism) (a Mennonite teaching based on New Testament ethics that rejects both war and the use of coercive measures to maintain social order) are affirmed but not practiced universally.

      Mennonite worship services are sermon-centred. A simple, almost austere liturgy surrounds the Gospel proclamation. Congregational singing is four-part a cappella. In the late 20th century, however, there were many signs of experiment in worship similar to those found in other denominations, including the use of organ music.

      Mennonite congregations—with the exception of the Amish, the Hutterite Brethren, and some conservative Mennonites—are joined together into regional conferences, 23 of which are in the United States. Since 1925 there has been a Mennonite World Conference that meets every five years for fellowship, study, and inspiration, but the conference does not make binding decisions on its member bodies. There were more than one million Mennonites worldwide, in over 60 countries, at the start of the 21st century.

      The Mennonites' desire to express the ethic of love and nonresistance has been reflected in their deep social concerns. An emergency relief committee for national and international aid, founded by Dutch Mennonites in 1725, is still active. A similar organization, the Mennonite Central Committee (MCC), was founded by North American Mennonites initially to relieve famine in Russia.

      In the 20th century, North American Mennonites put new emphasis on higher education, especially by supporting their own colleges and seminaries, while continuing to maintain secondary and Bible schools. New interest in the faith of early Anabaptists was fostered by the scholarly work of both Mennonite and non-Mennonite historians. This activity not only offered new insights for renewing church life but accented the disparity between 16th-century Anabaptist ideals and present Mennonite beliefs and practices. A rediscovery of their history also gave new meaning to contemporary urban social relationships. Instead of withdrawal, Mennonites found in witness and service a new way of interacting with the world. At the same time, during the second half of the 20th century, Mennonite cultural distinctiveness steadily disappeared.

Additional Reading
The Mennonite Encyclopedia: A Comprehensive Reference Work on the Anabaptist-Mennonite Movement, 5 vol. (1955–90), is the standard reference work in English. Cornelius J. Dyck (ed.), An Introduction to Mennonite History: A Popular History of the Anabaptists and the Mennonites, 3rd ed. (1993), is an accessible general history of the church and its origins. J. Howard Kauffman and Leland Harder, Anabaptists Four Centuries Later: A Profile of Five Mennonite and Brethren in Christ Denominations (1975), is a valuable introduction to Mennonite belief and practice in the 20th century.

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Universalium. 2010.

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