Preservings $20 Issue No. 26, 2006 - Home at Plett Foundation

for the Anabaptist churches. The documents that
remain from these religious debates provide a
vivid picture of the consistent development of
Flemish Anabaptist theology.
Having surveyed some general factors of the
Flemish Anabaptist movement, it is now perhaps
worthwhile to take a closer look at some of the
personalities within the movement and gain
some understanding of the courage with which
these believers faced the problems that resulted
from sixteenth century religious frictions. Flemish
Anabaptists found themselves in such a difficult
situation precisely because they were truly
pioneers. They were the first generation that took
on literacy and changed from being a largely
oral people into being literate. They developed
a consciousness that belongs to that change as is
reflected in their theology. It is precisely because
Anabaptists came from non-learned groups that
their movement was so radically other, and was
feared more than any other contemporary group.
Furthermore, they were easily apprehended by
the authorities.
It was already mentioned they were persecuted
more than any other reformed confession.
Why is this? Some of the reasons may be that 1)
they developed an essentially pacifistic conviction
- a stance that did not sit well with those
whose primary concern was to defeat the Spanish;
2) they exhibited peculiar social behaviours,
as in not baptizing their children. This alerted
friend and foe alike to their presence; 3) they
did not swear the oath. We often forget what
practical difficulties they encountered because
of this conviction. Swearing an oath was more
or less on par with today’s custom of providing
a signature. It therefore became obvious at any
official occasion that they were Anabaptists; and
4) the idea of lydtsaemheyt did not allow for any
pretence of being a good Catholic, an attitude
some groups had adopted. Hence, the Anabaptist
was easily noticed - more so than the Calvinist
- and arrested.
Let us examine the life of Leenaert Plovier by
way of example. This Anabaptist believer came
from Menen, a city not far from Kortrijk, in the
southwest of Flanders. We know that Leenaert
Bouwens baptized in Menen. Sources tell us that
persecution started after 1566 in this region. But
even before this date, the town was not safe for
Anabaptists. Authorities had appointed citizens
in every street to report any suspicious acts, and
any person entering the town was obliged to present
written testimony of their orthodoxy. Due to
these measures, several Anabaptists decided to
move away, among them our Leenaert.
Leenaert got into trouble in Menen when he
refused to swear the oath. Born in 1524, he would
have been about 34 years of age when his career
had advanced to such a stage that he was elected
master weaver and quality inspector. However,
in order to accept this post he was obliged to
appear at the city hall and swear alliance to the
trade. He discussed his unfortunate dilemma
with his friends who suggested they would help
him by pretending to take the oath, if Leenaert
would cooperate. We read in the texts: “...even
though he refused the oath, his companions
were content, saying, come with us to city hall
and show your face, being of the opinion that
the judge would not notice the irregularity. But
he (Leenaert) could not suffer his conscience to
be compromised and from that time onward has
suffered greatly and sought his abode in secret
and became a fugitive to Antwerp together with
his wife and children in the year 1558.”
Leenaert sought refuge in Antwerp, where
he traded in silks, but there too he was no longer
safe, it turned out. After about a year he decided
to move his family to Frisia with all their earthly
goods. After his family had left, Leenaert remained
in Antwerp for a while to finalize some
business. At this time he heard that the authorities
had drawn up a plan to arrest all those who
did not conform to city rule. Leenaert hastened
to meet some of his fellow believers outside the
town in the dead of night to warn of the upcoming
actions. This brought about his own arrest,
for it is here that he was found by the authorities.
They approach Leenaert and ask him if he was
in possession of a New Testament to which he
truthfully answered “yes.” Thereupon they arrested
him and brought him to the “Steen,” the
main prison in Antwerp.
Now his family came to the rescue. His father-in-law
from Menen arrived. Apparently he
was rather well-to-do and was under the illusion
that speaking to some of the right people would
fix the problem. He offered gifts to the authorities
and was promised that his son-in-law would
now be released. The father left reassured and
convinced the problem was resolved. Nevertheless,
Leenaert was convicted and, together with
two women (Janneken and Maeyken), was executed.
All three were put in sacks and drowned
in winevats in the prison itself two weeks before
Easter of the year 1560. During his time in prison
Leenaert wrote six letters, two of which remain.
Leenaert expressed the purpose of his writing: he
wished his children to know for what reason he
was condemned to death so that they too would
seek salvation.
His letters run as many other martyrs’ letters,
and provide a clear example of how the Flemish
Anabaptist experienced his or her faith. He starts
off by instructing his children concerning some
practical matters: They should obey and honour
their mother, they should develop a friendly attitude
and refrain from lying. (Leenaert, of course
died because he took this rule very seriously. He
explains that no liar will ever see the kingdom of
God). The children are, furthermore, instructed
to learn to read, especially the “testament” in
order to discover the commandments of Christ.
He then explains what the gospel means to
him: God’s grace is made available to all men.
Here we see the same themes developed as in
Menno Simons Fundament of 1539. This sort
of parallel invites speculation as to the influence
of this particular work in the southern Low
Countries. For Leenaert, like Menno, grace
calls us to penance and bettering our lives. This
means leaving the world and its wrongdoings
and leading a righteous life through following
the word of God.
The use of Scripture is worthy of mentioning
here. As in much of the martyr literature,
scripture is quoted extensively. In Leenaert’s
first short letter scripture is quoted no less than
45 times! His letters are a brief, but impressive,
legacy which this courageous young man left
us at the age of 36. He was preparing for death,
although in his own words he said, “I committed
no wrong.”
We could spend many hours examining
the inspiring lives of many other courageous
Anabaptists. We might briefly mention Jacob
de Roore who was arrested in 1569. Jacob was
a deacon in the church although he probably adopted
that title, instead of being called a bishop,
in order to avoid persecution. We know that de
Roore traveled throughout the country preaching
and performing services such as marriage
ceremonies (but not baptism). De Roore also
came to feel that the situation in Flanders was
no longer safe and planned to move his family
to Cleve. When he returned to fetch them he
was arrested in Bruges and sentenced to death.
Jacob left us 19 letters both to his family and
to the church. All of his letters contain a quotation
from 1 Peter 4:19 in rhyme form: “All who
suffer after the will of God pray do heed, to
commit their souls, to the faithful Creator with
charitable deed.” De Roore tells us of the difficult
circumstances under which he wrote the
letters, testifying that sometimes the paper was
too small or sometimes he hurried in order not
to be discovered.
Another particularly moving account is the
story of Janneke Munstdorp. Janneke is arrested
together with her husband Hans and executed
in 1573 in Antwerp. Hans is to die first and
Janneke remains in prison to await the birth of
their child before she too will die at the stake. We
can scarcely imagine the courage of this young
woman as is evident from a letter she writes to
her little daughter, about one month old at the
time, to explain that she and her father will be
unable to parent her because they have chosen to
follow a different path. She writes her farewell:
“Since I am now delivered up to death, and must
leave you here alone, I must through these lines
cause you to remember, that when you have
attained your understanding, you endeavour
to fear God, and see and examine why and for
whose name we both died; and be not ashamed to
confess us before the world, for you must know
that it is not for the sake of any evil. Hence be not
ashamed of us; it is the way which the prophets
and the apostles have gone, and the narrow way
which leads into eternal life, for no other way
shall be found by which to be saved.” The letter
is more than moving and demonstrates a level
of conviction that many in our century cannot
begin to comprehend.
Many more interesting things can be said
about the Flemish Anabaptists. Mention of these
few names and brief accounts of their lives will
have to suffice for the time being. The stories
of many more may be found in Van Braght’s
Martyrs’ Mirror. It is hoped that the history of
the Flemish Anabaptists will receive the attention
it deserves even though few if any traces have
been left in their own country. Nevertheless, as
we have seen, they left their legacy in the Anabaptist
movement as a whole and it continues to
speak to us today.
10 - Preservings No. 26, 2006