Profiles of Anabaptist Women: Sixteenth-Century Reforming Pioneers

Introduction

Plate 5. Maria van Beckum is chained to the stake just before her execution by fire; Ursula van Beckum is led away, to be burned at the stake later the same day, 13 November 1544 (see pp. 352­54). Etching by Jan Luyken, in Tielman Jansz van Braght, Het bloedig tooneel, of martelaers spiegel [Mar­ tyrs' Mirror], vol. 2, 2d ed. (Amsterdam, 1685). Used with permission of the Mennonite Historical Library, Goshen College, Goshen, IN. xvi Plate 6. Anna Jansz of Rotterdam on the way to her execution, offering her son Isaiah to a local baker, who promised to raise the child (see p. 341). Etch­ ing by Jan Luyken, in Tielman Jansz van Braght, Het bloedig tooneel, of martelaers spiegel [Martyrs' Mirror], vol. 2, 2d ed. (Amsterdam, 1685). Used with permission of the Mennonite Historical Library, Goshen College, Goshen, IN. xvii Plate 7. Ursula of Essen is flogged in an effort to have her reveal the names of fellow church members. She refused, and was burned to death in a hut of straw at Maastricht, 1570. Etching by Jan Luyken, in Tielman Jansz van Braght, Het bloedig tooneel, of martelaers spiegel [Martyrs' Mirror], vol. 2, 2d ed. (Amsterdam, 1685). Used with permission of the Mennonite Historical Library, Goshen College, Goshen, IN. xviii Plate 8. Queen Divara of Miinster. Although the woodcut is titled "Gertrude from Utrecht, the Anabaptist Queen of Miinster," general consensus has it that the portrait must be of Divara. Woodcut by Heinrich Aldegrever (ca. 1535). Used with permission of the Westfalisches Landesmuseumfiir Kunstund Kul­ turgeschichte, Munster. XIX Plate 9. An Anabaptist congregation is discovered and arrested in the Nether­ lands, 1558. Etching by Jan Luyken, in Tielman Jansz van Braght, Het bloedig tooneel, of martelaers spiegel [Martyrs' Mirror], vol. 2, 2d ed. (Amsterdam, 1685). Used with permission of Conrad Grebel College Library and Archives, Waterloo, ON. XX Plate 10. Maria of Monjou, moments before being drowned for her faith, 1552. Etching by Jan Luyken, in Tielman Jansz van Braght, Het bloedig tooneel, of martelaers spiegel [Martyrs' Mirror], vol. 2, 2d ed. (Amsterdam, 1685). Used with permission of Conrad Grebel College Library and Archives, Waterloo, ON. XXI INTRODUCTION The story of Anabaptist women of the sixteenth century is just now beginning to be told. The scarcity of references to women in historical accounts undoubtedly has been due, at least in part, to the general orientation of historians. One proposed definition of the discipline of history calls it "systematic narration and critical interpretation of events worthy of memory in human society"; the historian, then, is someone who decides what is worthy of memory for society at large.1 In recent years social and cultural historians in particular have begun revising their views about what is worthy of memory, and have begun to include the experiences of the so­called "little people"­in particular the poor and women from all stations of society­in their rewriting of history. The challenge of making women from the past visible also has been taken up by Anabaptist scholars and historians. These women deserve to be remembered as reforming pioneers in their own right, even though they may not always be considered role models in the confessional traditions that claim Anabaptist roots. More broadly speaking, these women deserve a place in the collective memory of human society. Making visible the lives of women from the past benefits us all by bringing needed balance to the historical memory of humanity.2 The purpose and focus of this book is to contribute to the process of bringing more visibility to the women of history; to that end this volume brings to light some hitherto neglected stories of Anabaptist women.3 Anabaptism: A Radical Reforming Movement Anabapti&m was a church reform movement that emerged in 1525, eight years after Martin Luther publicized his ninety­five theses; it saw itself as part of the general reform movement that was identified with Martin Luther and Ulrich Zwingli. But Anabaptism soon was outlawed in the Holy Roman Empire, and virtually all western European states and territories followed suit. Anabaptism emerged as a distinct church reforming movement when its adherents insisted upon adult baptism following individual confession of faith. Opponents attached the label of "Anabaptists" [in German, Wiedertdufer] to adherents of the baptizing movement. The label...