WEBVTT

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All right, good morning.

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Amen.

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Well, okay, it was a blessing yesterday.

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I think when you start to go through the
history today, today we're going to talk

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about the birth of the Hutterites.

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We're going to go and just briefly discuss
the Moravian Anabaptists, which then

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pretty much give birth to the Hutterites,
take over the Moravian Anabaptists for the

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most part.

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When the purpose of yesterday was to try
to get some of the understanding of this

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zeal and this fire that these people seem
to have of the things that they did.

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And I did yesterday primarily to set that
frame right, to get that emphasis in the

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way you read it.

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You know, when you read through quotes,
it's the same way with the scriptures.

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When you read just little independent
quotes, you don't always get the spirit of

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a person or a thing.

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I think even reading the Bible sometimes,
we get a wrong impression when you just

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keep reading one verse by itself,
one verse by...

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It's good sometimes just to do a thorough
read through an entire book, and you end

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up with a more of an ethos, a feeling of
how the people are.

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And when you do that, you end up almost
kind of, you know, taking upon that spirit

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a little bit.

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And I think that's beautiful about the
Gospels, is when you read that,

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you begin to do that.

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It's like, I remember back in the old
days, you know, we'd go watch Rocky or

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something.

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You'd come out and you want to beat up
your brother or something because you kind

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of take in that spirit.

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And it's bad, but...

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And the good side of this is when we do
something like that with the Gospels

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particularly, it does that.

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So when you read through these books,
instead of just picking out little quotes

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that help, you know, support community of
goods or this or that, to get a whole feel

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of it, you get a people that I consider
the Hutterites.

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If you look at the things that they've
gone through, and you're going to see

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today the unbelievable tenacity that these
people had to make it through the years

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and centuries of terrible persecution.

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I call them the Marine Corps of the
Anabaptists.

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And I think you'll see why after we go
through today.

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I'm going to hopefully get at least all
the way from the birth in Moravia,

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finish up Hobmeier and his way there.

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We'll birth the Hutterites is where I'm
hoping to go.

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And then we'll go into some of these
different centuries of abuse to the point

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of decline, where there are down to about
50 Hutterites left.

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Until the Waldners and the Wurtz and the
Kleinsaucers and the Glanzers and some of

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those came out of a revival in Germany
that then brought the whole thing back

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together again.

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So let's start with prayer and then we'll
take a look at this.

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Dear Heavenly Father, we thank you,
Lord, for again, these shining examples in

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our history.

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We say just very simply today,
Lord, that you would allow their testimony

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and their lives be an encouragement to us.

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And dear Father, we live in a different
time now.

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We live in a different place, different
circumstances, different...

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We know we live in a different age,
but God, I pray that you would help us to

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see in our age how we can make a true
difference.

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Father, it's in Jesus' name we pray.

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Amen.

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Amen.

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All right.

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So let's get into the birth of the
Moravian Anabaptist.

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In the 1520s, we saw a lively spread of
Anabaptism through Tyrol, Austria,

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and all these different places.

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And the persecution was pretty severe.

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If you look at your maps, again,
you can pull out your map from Cup on the

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Cross.

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And in fact, it'd probably be a good thing
to do.

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Page 79 or something.

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So if you have Germany, you know,
up here, you have...

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We've been in Switzerland up here.

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Way over here to the east is the Tyrol
area, part of what would have been big

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Austrian area of the time, the Tyrol.

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And in this area, you still get a lot of
persecution, but there's also a lot of

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missionary activity, a lot of growth.

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It's over in this area that George
Blaurock was burned at the stake.

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This would have been a Catholic.

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In general, Catholics burned you at the
stake.

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The Protestants were nice and just drowned
you or cut your head off.

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But you can see a general difference.

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If you see a martyr burned at the stake,
it's usually a Catholic.

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So it gives you an idea.

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So in Tyrol, George Blaurock brought
the...

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You know, he was one of the missionaries
there, and different people came to the

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Tyrol area.

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I do want to make a correction.

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It was Peter Walpott who became one of the
big organizers of Hutterian missions and

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one of the leaders, who was an
eight-year-old boy watching George

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Blaurock burned at the stake.

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And he later becomes one of the main
Hutterite leaders.

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I'll make a correction.

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I said that wrong a few days earlier.

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So, there's one account I put in here.

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One source says in 1530 that there was
thousands of executions out in this area

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and the stakes were burning all along the
Inn Valley.

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So, again, looking at this valley here.

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Caleb, if I could borrow that.

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So, here we are, looking at all that.

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So, pick up this map here that says the
Hutterite Bruderhofs and look at this area

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here and you're going to see Moravia and
Austria.

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So, that's far east.

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Switzerland would be over here to the
west.

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And so now we're starting to head to that
area.

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Stakes were burning all along the Inn
Valley.

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Yet a number of the Anabaptists continued
to grow.

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Soon the news became known that Moravia,
and in particular the manor lords of

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Nickelsburg, the lords of Lichtenstein,
was a haven for all sectarians.

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Not just Anabaptists.

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There's one quote I heard that one of the
Catholics was going from town to town and

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all the different sects and different
people that were there and finally he gave

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it up and went back to the Catholic
Church.

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A lot of people came to Moravia,
not just the Anabaptists, but the

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Anabaptists came by the thousands.

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They came by the thousands.

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Here, Hubmeier could freely write and
print his new ideas concerning adult

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baptism.

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In fact, one of the Lichtensteins himself
accepted baptism upon faith.

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So, let me give you a review of Hubmeier.

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Remember Hubmeier?

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He was there in Zurich.

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He was one of the originals there.

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He met the Anabaptists in his little town
of Waldhut.

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And had a little revival there.

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He ended up in Zurich, but if you
remember, he recanted.

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And he's the guy who, Zwingli was so happy
that he recanted because he's a doctor of

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theology, so he dragged him into the
different churches and he was about to

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have him give the speech that,
alright, tell everybody how you recanted.

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And Zwingli was going on about how
terrible it was and he just couldn't take

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it anymore.

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And finally he said, I can't.

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I can't recant.

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And he told the story and then he started
to preach from the pulpit against infant

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baptism.

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That was Hubmeier.

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But, you remember, they took him back to
prison, they racked him, tortured him,

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and finally he compromised again and
recanted again.

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So now he's kind of trying to find his way
in life and starts to find out about this

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great place way over in Moravia.

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So look at your first map there.

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And again, and he goes to Moravia,
and particularly he goes to Nickelsburg.

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Nickelsburg.

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So now we're in the Moravian area.

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Like I said, there was lots of groups
there.

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In particular to Moravia, you had a sense
of some form of community living that

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seemed to be going on there.

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This was expressed differently in the
Hutterites than it was in some of the

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other groups.

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You have something that's called like
this.

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There's different ways you can express
yourself and the way you share your

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possessions and things like this.

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And there would be the idea of the
community of goods.

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There would be the...

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And this would be, of course, you have a
pot that you put all your things in.

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Particularly if there's people that are
needing help with this or that,

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they can have help to that community of
goods.

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There's the community of production,
which takes this a step further.

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And this is where we see the Hutterites
taking this a step further.

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A lot of the Swiss brethren, even there in
Zollikon, seemed to have practiced some

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sort of community of goods as we saw that
in the first statement there.

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That they had some form of a burden that
they needed to do these things.

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Also, Harald S.

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Bender has one in the middle.

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He says, He thinks very nicely,
and I agree with him that I think it's a

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mark.

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I've said this many times already,
is the community of charity.

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And I think this is a particularly good
thing in all of the Anabaptist churches.

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It's something that I found coming into
this world that I'm very blessed with.

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And so to some extent, I will say this,
to some extent, however you work that out

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in your mind, this is a New Testament,
I believe, a Jesus thing.

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And so you should be able to express this
in some way, at the very least community

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of charity, that a brotherhood should be
able to come together and help people if

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they're going through hard times or
there's sicknesses or something like that.

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I think to lose that is to lose something
major.

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What we're going to see today and with the
Moravian Anabaptists obviously is taking

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this to a community of goods and then of
course the Hutterites taking that the

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furthest into a community of production.

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Any thoughts on that real quick?

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You know what I mean by that?

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So there's different ways you can look at
this, but the whole idea that I've seen

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with the charitable attitude of the
Anabaptists is I am blessed with and I

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hope that we can continue to do that no
matter how we express these teachings of

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Christ.

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Okay, so therein, even the Hutterian
Chronicles mentions that in this area,

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there are already some of these Swiss
brethren communities.

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The Philippites and the Gabrielites were
there already in Moravia as well even

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before the Hutterites began to come out in
that area.

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Some of these had some interesting stories
themselves.

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I don't want to go into it a lot of
detail.

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Some of the Philippites, even they had
trouble.

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They both came in and out of the
Hutterites at different times.

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Most of all got absorbed into the
Hutterites.

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But the Philippites, even some of their
songs are in the Ausbund.

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Some of their songs that they went through
during their times of persecution and

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trials and testing there.

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There were also other groups in this area
who were even a little further and

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different than this.

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And they were communities that were based
around the teachings with Pilgrim Marpeck.

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And there would have been Swiss brethren
type of Pilgrim Marpeck fellowships and

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communities around here.

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And they would also obviously had a very
strong view of a community of charity.

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But it was actually in some of these
writings between them and the Hutterites

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that the whole name Swiss brethren was
coined.

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It appears first in the Hutterian
Chronicles when they were saying what do

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you call those guys?

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And even though they weren't from
Switzerland, a lot of them, they were from

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South Germany, they were called the Swiss
brethren.

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And that's where we get that idea of
difference of people there.

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All right, so let's get to Nickelsburg.

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So, Hobmeier leaving Zurich, you know,
he's feeling kind of probably humiliated,

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embarrassed.

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He's a brilliant man.

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He had this following and now,
what do you do?

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So he finds out there's a chance to go to
Nickelsburg.

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And he meets up with the Count there.

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And he starts, excuse me, the Lord's
there.

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And he starts being able to talk to them
about the faith and they're excited about

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it.

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So I'm going to put Nickelsburg here.

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After that reincantation, the
humiliations, Hobmeier heads to

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Nickelsburg.

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Bottom of page two, I'm coming on there.

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Early in July of 1526, he arrives in
Nickelsburg, which through his influence

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became, for the time, the center of the
Anabaptist movement.

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You can't miss this.

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At this time, about 12,000 Anabaptists
poured into Moravia and to Nickelsburg.

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Let me give you an idea.

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The population of Zurich in that time was
about 5,000, the entire population.

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And so already, but you can just,
I mean, what a testimony to the missionary

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zeal, the revivals that were going on,
is that by this time, 12,000 Anabaptists

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were pouring into this area.

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As you can imagine, the place was
stressed.

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That was, what are you going to do?

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How do you deal with this?

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You've got to work out a lot of different
things.

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And I'm sure they had a lot of issues that
didn't even quite make the chronicles or

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anything else.

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So in 1526, Hubmeier came there.

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I already said that.

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This Moravian town became to the
Anabaptists the main center.

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From all the South German, they gathered
and spread their teachings all over

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southern Moravia.

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Here they found the soil was well
preserved.

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These same 12,000 then began to share
their faith in different places.

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And it was growing and growing in Austria
in these different places.

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Many people started to come.

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Remember Froschauer?

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Anybody remember Froschauer?

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Froschauer was that guy in Zurich who was
eating the sausage in the printing press.

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Well, he was one who started printing
Anabaptist tracts.

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He printed the Swiss Bible, the Froschauer
Bible.

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And he followed them there and ended up
bringing his entire printing press from

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Zurich into Moravia and started setting up
there.

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And he basically was great for Hubmeier
because he started just printing

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everything that he had for him.

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And started to stay there with him.

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So it's growing, things are getting
excited and now some of the radicals start

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showing up.

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One of our favorites, right?

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Hans Hoot.

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Hut.

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Hoot.

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Starts showing up.

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You remember Hans Hoot?

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He was the guy who was pretty serious
about the whole Jesus is coming back

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thing.

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And he was a little too far with the whole
thing.

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But he was also a zealous missionary.

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We remember him.

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He was one of the main players there at
the Martyrs' Synod, if you recall.

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But some of these kind of extreme thoughts
mixed with a very moderate Hubmeier didn't

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go well.

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And they started to have some conflicts.

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They started to have some conflicts.

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So, as they began to go and to have
different conflicts with things,

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they began to have some oppositions.

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Now, let me plant a stage here of what's
happening.

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Let me jump over...

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Turn over to page six real quick.

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And I'm going to set the stage now instead
of at page six.

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I want to give you a glimpse of what's
happening in the world at this time.

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Because we sometimes isolate it from world
history.

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But here, the progress of the Islamic
invasion onto Europe was getting extremely

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serious.

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And if you were ever a place when this was
happening, Moravia and Austria would have

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been the worst place to be.

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So, when the Moravian Anabaptists chose to
go east from Switzerland, they were going

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from the frying pan into the fire.

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Because here now, they're being confronted
not only by the Catholics and Protestants

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that are persecuting the Moravian
Anabaptists, but the entire Ottoman Empire

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is coming to its highest point where it
wants to take over Western Europe.

16:34.300 --> 16:36.280
And it was getting very serious.

16:37.020 --> 16:37.440
The progress...

16:37.920 --> 16:41.000
You see I have that second paragraph there
on page six.

16:42.140 --> 16:44.500
The progress of the empire was explosive.

16:44.500 --> 16:51.240
In 1453, the Sultan Mohammed II conquered
Constantinople and renamed it Istanbul,

16:51.800 --> 16:54.480
putting an end to the Roman Empire.

16:54.900 --> 16:59.900
The Sultan Suleiman the Magnificent
conquered modern Yugoslavia in 1521.

17:00.080 --> 17:02.020
That's not far from here.

17:02.720 --> 17:07.320
And he proclaimed a jihad against Austria
and against the Western people.

17:07.620 --> 17:10.360
He was more of an imperialist,
but nevertheless, of course, just like

17:10.360 --> 17:15.460
Charles V and the rest of the Catholic
guys, you have to bathe it in religious

17:15.460 --> 17:16.460
overtones as well.

17:16.960 --> 17:22.540
He proclaimed a jihad against Europe and
against Austria in particular and began to

17:22.540 --> 17:23.620
come further and further.

17:27.640 --> 17:28.920
In 1529...

17:28.920 --> 17:30.040
In 1529...

17:30.760 --> 17:33.340
Remember, we're just sitting now in 1527
in Nickelsburg.

17:33.400 --> 17:39.240
In 1529, the entire thousands and
thousands of troops come and march on

17:39.240 --> 17:41.320
Vienna and totally surround them.

17:41.320 --> 17:46.840
And if it wasn't for God's intervention
and terrible floods and floods of rain and

17:46.840 --> 17:50.800
terrible conditions of weather and winter,
they finally just gave up and went back

17:50.800 --> 17:51.140
home.

17:51.560 --> 17:59.080
But that gives you the stage of what this
area of Europe looked like when all these

17:59.080 --> 18:01.440
12,000 Anabaptists were there.

18:01.980 --> 18:07.180
And it lets you understand a little bit of
Ferdinand I and all the struggles they're

18:07.180 --> 18:11.100
having with all their issues of what do
you do with all these world conditions.

18:11.460 --> 18:14.580
It was an intense time to live in Europe.

18:15.040 --> 18:17.960
All right, back to page three.

18:18.640 --> 18:26.000
So with all these threats, Ferdinand and
the different Catholic lords were saying,

18:26.160 --> 18:28.660
okay, we have to have the citizens ready
all the time.

18:28.820 --> 18:31.820
So they made them walk around with swords
all the time ready.

18:31.900 --> 18:36.560
They had like little swords, daggers in
their belts.

18:36.560 --> 18:40.140
And Hupmeyer began to defend the sword.

18:40.300 --> 18:43.720
He began to go on the side of this and
began to become more and more thinking

18:44.140 --> 18:49.620
that he could make this Anabaptism,
a state church work in Nickelsburg.

18:49.920 --> 18:54.380
And you remember him even way back at
Valdhut, he helped the peasant rebellion

18:54.380 --> 18:57.360
and he helped them even make their
documents.

18:57.640 --> 19:02.700
And he even seemed to have defended them
when the troops came against Valdhut,

19:02.720 --> 19:03.940
against the Catholic troops.

19:05.260 --> 19:07.160
Unfortunate for him, I believe that was
Ferdinand.

19:07.780 --> 19:13.560
And so later on here now, he went through
all that time with Conrad Drebbel,

19:13.660 --> 19:15.560
Felix Mons and the Swiss brother and all
that.

19:15.620 --> 19:18.340
But now he's pretty much the main guy
here.

19:19.020 --> 19:21.000
Everybody's listening to what he has to
say.

19:22.780 --> 19:25.240
But not everybody agreed with him,
of course.

19:25.540 --> 19:27.320
Hans Hoot started saying, this is
ridiculous.

19:27.420 --> 19:28.420
He doesn't agree with this.

19:28.740 --> 19:33.640
Not to mention, I could just imagine after
reading him, his idea of ushering in the

19:33.640 --> 19:37.460
kingdom of God and not trying to mix it
with the kingdom of the world would simply

19:37.460 --> 19:42.420
not mesh with Hoobmeier's idea of a state
church and a baptism.

19:42.720 --> 19:45.060
So they started to have some problems.

19:45.220 --> 19:47.280
And first they started to have
disputations.

19:48.280 --> 19:52.720
If you're an Anabaptist and you're in the
1500s and somebody's planning a

19:52.720 --> 19:54.740
disputation, it's a bad day.

19:55.040 --> 19:56.800
It was a bad day for him.

19:57.080 --> 19:58.520
They started having disputations.

19:58.600 --> 19:59.920
They started talking about things.

20:00.580 --> 20:05.300
Hans Hoot started to make some arguments
towards a community of goods, probably

20:05.300 --> 20:08.640
more of a Swiss brethren style community
of goods than a Hutterite style.

20:09.020 --> 20:12.700
And then he started to also make
arguments, strong arguments against the

20:12.700 --> 20:13.440
use of the sword.

20:14.480 --> 20:15.940
They had a second disputation.

20:16.240 --> 20:17.220
He was thrown in prison.

20:18.020 --> 20:22.200
The Chronicles say that a friend of his
let him out through a rope and he was able

20:22.200 --> 20:23.640
to get out of the window and he escaped.

20:24.140 --> 20:28.180
And finally, after all that, Hoot says,
I'm out of here.

20:28.540 --> 20:29.860
And he leaves Nickelsburg.

20:30.000 --> 20:34.360
And that's when later on we pick him up at
the Martyrs Synod and having a role there

20:34.360 --> 20:40.840
in spreading missionary zeal to the South
Germans there in Germany and also into

20:40.840 --> 20:41.160
Switzerland.

20:41.820 --> 20:47.900
So that's that first phase of all these
things that happened there in Nickelsburg.

20:51.860 --> 20:52.820
It would have been the state...

20:52.820 --> 20:58.900
Okay, so now the Lords of Liechtenstein
are there and they're already converted.

20:58.900 --> 21:00.800
One of them is getting baptized already.

21:01.300 --> 21:01.900
And he's trying...

21:02.480 --> 21:04.300
These Lords are trying to make this...

21:04.300 --> 21:06.880
They're buying Hubmeier's documents.

21:06.960 --> 21:08.200
They're trying to turn this into...

21:08.200 --> 21:10.520
This will be the state religion of their
province.

21:11.080 --> 21:15.580
And so, just like it would have been
Lutheranism with Luther and Catholicism,

21:15.740 --> 21:19.680
if it would have worked, this would have
been an Anabaptist state church,

21:21.020 --> 21:21.840
so to speak.

21:22.220 --> 21:24.960
So, under Hubmeier's concept.

21:25.320 --> 21:28.080
And again, you see this same type of thing
with the unity of the brethren.

21:28.080 --> 21:32.480
Again, remember how you had the Czech
brothers, Peter Cichelski and those type

21:32.480 --> 21:38.320
of guys who had an original
Jesus-following faith, which then

21:38.320 --> 21:42.680
eventually eroded into the state church.

21:42.760 --> 21:45.900
The unity of the brethren became
practically a state church in those

21:45.900 --> 21:48.240
Moravian areas long before this.

21:48.840 --> 21:50.140
That's another quick thing.

21:50.780 --> 21:55.240
A lot of these lords and a lot of these
rich landowners would have been

21:55.240 --> 21:56.740
generations past.

21:56.740 --> 22:02.240
They would have not been quite Lutheran,
not quite Catholic, but still hold on to

22:02.240 --> 22:06.880
some of those remnant ideas, at least in
their histories or in their memories and

22:06.880 --> 22:11.960
their souls of the back days of Hus and
Peter Cichelski.

22:12.160 --> 22:16.140
And that was the spirit of what they were
all from, which would have been the lords

22:16.140 --> 22:16.960
in their area.

22:17.060 --> 22:20.820
So, when they let the Anabaptists stay on
their land, some of them probably had a

22:20.820 --> 22:24.520
conscience about the whole idea that they
wanted to help brothers like this.

22:24.520 --> 22:25.380
Okay.

22:31.510 --> 22:32.970
It doesn't say that.

22:33.310 --> 22:36.190
Just at the disputation, he's put into
prison.

22:36.930 --> 22:38.790
I don't... I'm sure he was.

22:38.890 --> 22:42.370
I mean, they were fighting back and forth
and it was because of his suggestions.

22:42.550 --> 22:44.670
I mean, he was pretty much the Luther of
his area here.

22:44.990 --> 22:46.910
But it didn't say that specifically.

22:53.550 --> 22:54.510
Good point.

22:55.430 --> 22:56.270
And then does that.

22:56.690 --> 23:00.790
It kind of goes back to that parable of
Jesus where he forgave the servant a

23:00.790 --> 23:03.530
little one thing and then... I mean,
the big...

23:03.530 --> 23:10.530
He forgave... the king forgave the man the
great debt and then he wrung the neck of

23:10.530 --> 23:11.890
the one who owed him just a little debt.

23:12.010 --> 23:13.070
Yeah, good point, Lucas.

23:14.190 --> 23:21.030
So, as they go into this and he now starts
to produce a big work that became famous

23:21.030 --> 23:21.670
in that area.

23:21.850 --> 23:24.470
Hubermeyer wrote the work On the Sword.

23:25.550 --> 23:29.350
And it was specifically against the
Schleitheim Confession, specifically

23:29.350 --> 23:34.710
against the Swiss Brethren, trying to
prove that these Anabaptists just don't

23:34.710 --> 23:42.010
understand that you've got to be in the
state and in the church and that you've

23:42.010 --> 23:44.930
got to find the balance there,
that war is right when it's ran by the

23:44.930 --> 23:47.770
state and tried to make the same kind of
Lutheran arguments.

23:49.590 --> 23:50.070
But...

23:51.210 --> 23:53.690
But there was another thing that was
happening.

23:53.990 --> 23:55.610
Right when he was writing that...

23:57.370 --> 23:59.870
I'm a terrible artist, but...

23:59.870 --> 24:01.870
King Ferdinand...

24:04.790 --> 24:08.390
King Ferdinand started to get very nervous
about these Anabaptists growing.

24:08.510 --> 24:09.830
He was a die-hard Catholic.

24:10.450 --> 24:16.070
And King Ferdinand said, I want Hans Huth
arrested and he also arrested Hubermeyer.

24:16.570 --> 24:22.530
Now, bad news for Hubermeyer because way
back in Waldhut, when he was back there as

24:22.530 --> 24:29.970
a very starting of his Anabaptists,
it was Ferdinand that he went against to

24:29.970 --> 24:30.970
win that little city.

24:31.510 --> 24:33.350
Now he's being brought into charges.

24:33.470 --> 24:37.250
Not as charges as an Anabaptist,
not as charges as a heretic, but charges

24:37.250 --> 24:41.170
as a traitor against the state,
an insurrectionist.

24:41.470 --> 24:42.690
And that's why he was arrested.

24:43.070 --> 24:50.430
It made it more difficult that he was
arrested under those charges because at

24:50.430 --> 24:55.210
that time in the area, because of the
protection of the different manor lords in

24:55.210 --> 25:00.090
that area, you couldn't persecute somebody
for heresy like you could a little bit

25:00.090 --> 25:00.370
later.

25:00.770 --> 25:04.570
So, but he was charged now under these
purposes.

25:06.810 --> 25:07.190
All right.

25:09.970 --> 25:13.790
And after he signed the foreword to his
book,

25:16.970 --> 25:22.430
Elsharomar, four weeks after that date,
on the sword, he was in prison.

25:23.950 --> 25:27.150
He who lives by the sword, dies by the
sword.

25:27.650 --> 25:32.050
And the very thing that he was defending,
he now finds himself in prison.

25:32.750 --> 25:35.630
You get the impression reading him that he
thinks he's going to pull it off.

25:36.090 --> 25:37.970
He gets thrown in prison.

25:38.070 --> 25:40.550
He begins to complain about different
things.

25:40.670 --> 25:42.050
He complains he doesn't have enough books.

25:42.050 --> 25:46.030
He complains about the conditions and he
begins to write things to say,

25:47.550 --> 25:53.710
to show his support, to show his support
to the king.

25:54.230 --> 25:58.750
Stephen Sprugle, who was a contemporary
eyewitness, wrote an account, reports that

25:58.750 --> 26:03.030
Humar enjoyed numerous visits of learned
men of good repute, who with good

26:03.030 --> 26:05.810
intentions and sympathy urged him to
renounce his heirs.

26:06.390 --> 26:09.150
Humar himself bemoaned his strict
confinement.

26:09.150 --> 26:13.790
Illness and other difficulties had come
upon him and he suffered from his want of

26:13.790 --> 26:14.170
books.

26:15.750 --> 26:21.950
During the conversation, he defended
himself and he said, What I have hitherto

26:21.950 --> 26:26.850
taught and written, I have not taught for
the purpose of secular privileges for

26:26.850 --> 26:30.990
myself, but because, as I think,
God's spirit seized me.

26:31.370 --> 26:34.570
They began to have these colloquiums where
they brought in different things and the

26:34.570 --> 26:37.750
Catholics were questioning him about all
kinds of different things.

26:37.750 --> 26:41.930
He then began to write several documents
to the king and trying to show how

26:41.930 --> 26:45.830
supportive he is, that he's not a traitor,
he's not an insurrectionist, but he's a

26:45.830 --> 26:46.810
very supportive person.

26:46.910 --> 26:49.670
But they would take his writings and look
for the slightest little thing that was

26:49.670 --> 26:51.630
wrong and said, look what he said here.

26:51.870 --> 26:53.970
And they exposed that and they charged
him.

26:54.730 --> 26:57.850
And so they said that he was going to have
to be executed.

26:58.650 --> 27:01.430
And fortunately, he did not recant.

27:04.170 --> 27:05.790
Fortunately, he did not recant.

27:10.030 --> 27:15.370
Spruegel said that the same person,
the eyewitness there, his wife even

27:15.370 --> 27:16.190
encouraged him.

27:16.850 --> 27:22.390
And this man said of her, she's even
further in his faith than her husband.

27:23.050 --> 27:26.690
She had even a stronger faith than her
husband.

27:27.150 --> 27:31.690
So when he was taken to the scaffolds,
accompanied by a great crowd of people and

27:31.690 --> 27:36.570
following by an armed company,
he raised his voice and cried out in the

27:36.570 --> 27:37.470
Swiss dialect.

27:38.090 --> 27:43.490
Oh, my gracious God, grant me grace in my
great suffering.

27:44.030 --> 27:48.250
Turning to the people, he asked pardon if
he had offended anyone and pardon his

27:48.250 --> 27:48.710
enemies.

27:49.530 --> 27:53.950
When the wood was already in flames,
so the wood was starting to burn him,

27:54.110 --> 27:58.570
and he cried out, Oh, Heavenly Father,
Oh, my gracious God.

27:58.570 --> 28:02.370
And when his hair was being burned in his
beard, the last thing he said was,

28:02.510 --> 28:03.330
Oh, Jesus.

28:04.030 --> 28:05.790
And he choked on the smoke and he died.

28:06.710 --> 28:08.930
So ends the life of Hubmeier.

28:13.070 --> 28:17.170
Interesting, the Chronicles relates,
I think some historians like to contest

28:17.170 --> 28:21.790
this, but the Chronicles relates that a
few days later when he was in prison,

28:21.790 --> 28:28.150
he began to make things right with Hans
Hoot and said even if he was here now,

28:28.550 --> 28:31.330
I would be with him, we would be together.

28:32.630 --> 28:38.210
A few days later, his wife was thrown over
a bridge into the river Danube with a

28:38.210 --> 28:40.270
stone tied around her neck and drowned.

28:40.890 --> 28:43.490
So they would have considered that a nice
way to kill somebody, you know,

28:43.510 --> 28:43.950
just drowning.

28:46.390 --> 28:50.190
So that was an interesting concept there.

28:50.190 --> 28:52.810
OK, so now what do you do?

28:52.930 --> 28:57.710
Well, back when they were starting to make
that, starting back when they were trying

28:57.710 --> 29:03.930
to start to make some of that differences
there, back when they were making those

29:03.930 --> 29:09.410
differences, another person came by the
name of Jacob Wiedemann.

29:10.450 --> 29:11.890
Let me find my place here.

29:12.370 --> 29:13.890
One-Eyed Jacob Wiedemann.

29:14.010 --> 29:15.090
We don't know why he has one eye.

29:15.230 --> 29:18.670
I guess maybe, I don't know, lost in some
battle or something.

29:18.670 --> 29:19.130
Who knows?

29:19.570 --> 29:27.530
But it was One-Eyed Jacob Wiedemann also
came here to Nickelsburg.

29:28.130 --> 29:31.930
And he began to have problems there with
these discussions about the sword.

29:32.370 --> 29:35.470
And his people started to gather together
in little house churches and little

29:35.470 --> 29:35.810
things.

29:35.910 --> 29:39.850
They weren't meeting at the, quote,
state church, Anabaptist church for

29:39.850 --> 29:40.250
fellowship.

29:40.610 --> 29:42.350
I said, we don't, we're not agreeing with
this.

29:42.390 --> 29:45.890
And so they started to meet there and they
started to talk about radical things.

29:45.890 --> 29:49.110
The Chronicles say that they begin to
discuss community of goods.

29:49.550 --> 29:56.050
They begin to talk about the sword and
instead of having that sword, they put a

29:56.050 --> 29:56.730
little stick.

29:57.450 --> 30:01.750
And so they were called the Stablers
because they had just the staff instead of

30:01.750 --> 30:02.570
having a sword.

30:02.970 --> 30:05.450
And they became kind of conspicuous for
this.

30:05.850 --> 30:09.750
So they came out here and Wiedemann was
there and they started to have this little

30:09.750 --> 30:12.270
fellowship meeting in that way.

30:14.230 --> 30:19.070
But one of the guys there, Hans
Spittelmeyer, didn't like what they were

30:19.070 --> 30:19.330
doing.

30:19.390 --> 30:22.090
They thought what they were doing was
factious, was schismatic.

30:22.570 --> 30:24.450
And so they went and told on him.

30:24.770 --> 30:26.270
And they said, these guys are meeting
here.

30:26.630 --> 30:34.550
So the Lichtenstein, the Lords of
Lichtenstein, came to him and said this,

30:34.590 --> 30:36.150
quote, you can see the bottom page six.

30:36.150 --> 30:41.610
If you go not to worship service,
my preachers hold and meet separately.

30:42.230 --> 30:44.290
I cannot tolerate you in my domain.

30:44.950 --> 30:48.290
And so this idea of being a separated
church, not meeting with the state church,

30:48.330 --> 30:49.370
that was a final straw.

30:50.130 --> 30:56.170
And the Lords of Lichtenstein there said
you can't stay here.

30:57.330 --> 30:59.290
And so they ended up having to leave.

31:00.130 --> 31:01.290
And leave they did.

31:02.110 --> 31:07.510
So on the very beginning of Lent,
I tried to get an exact date.

31:07.610 --> 31:08.430
I looked in the Chronicles.

31:08.530 --> 31:11.930
I looked in several Hutterite books,
and I can't get this exact date.

31:12.050 --> 31:15.490
So for testing purposes, you'll have to
just get it like this.

31:16.230 --> 31:18.550
So it's somewhere at the beginning of
Lent.

31:18.990 --> 31:25.390
After the start of Lent in 1528,
they went on their journey, all leaving

31:25.390 --> 31:27.810
Nickelsburg, about 200 people.

31:28.710 --> 31:31.710
And as they were there, they began,
of course, they were hungry.

31:31.850 --> 31:32.510
They were starving.

31:32.850 --> 31:33.990
They didn't know what to do.

31:34.090 --> 31:35.370
What are they going to do with their life?

31:35.430 --> 31:36.210
What's going on?

31:36.290 --> 31:37.730
And the Chronicles says this.

31:39.170 --> 31:44.210
These men then spread out a cloak in front
of the people, and each one laid his

31:44.210 --> 31:46.390
possessions on it with a willing heart.

31:47.090 --> 31:48.510
The Chronicles goes just like this.

31:48.990 --> 31:53.790
Without being forced, so that the needy
might be supported in accordance with the

31:53.790 --> 31:56.310
teaching of the prophets and apostles.

31:56.310 --> 32:01.270
And that is the beginning of the
Hutterites, if you would.

32:03.250 --> 32:11.970
Just like that baptism in Zurich,
this would be considered a time there

32:11.970 --> 32:14.790
where people look at a starting time.

32:15.970 --> 32:17.910
Okay, go just a little bit further here.

32:18.830 --> 32:23.390
So as they go on, the Liechtenstein tried
to persuade them.

32:23.390 --> 32:28.010
The Chronicles says he comes riding up
with his horse and tries to talk them out

32:28.010 --> 32:28.810
of coming back.

32:28.870 --> 32:31.230
And they say, no, no, you did this.

32:31.270 --> 32:35.210
And he explains all the atrocities and how
they couldn't compromise their faith.

32:35.270 --> 32:37.350
And they don't believe in the sword and
this kind of thing.

32:37.430 --> 32:42.210
So he was very nice, though, and actually
even helped them across some rivers and

32:42.210 --> 32:43.890
things and paid their toll for them.

32:43.970 --> 32:48.610
And allowed them to get a nice start out
in their pilgrimage out into the nowhere

32:48.610 --> 32:49.090
world.

32:49.530 --> 32:50.710
And so they went out.

32:50.710 --> 32:58.390
They sent four different scouts to go out
and try to find somebody out there that

32:58.390 --> 32:59.290
would take us in.

32:59.770 --> 33:05.710
And they finally came back and they found
the lords of Austerlitz.

33:06.890 --> 33:10.030
And in Austerlitz is where they began to
meet.

33:10.510 --> 33:14.490
And in this area, in Austerlitz,
he was so enthusiastic.

33:14.790 --> 33:17.330
He let them have no taxes for six years.

33:17.650 --> 33:19.810
He said, I'd take a thousand of you if I
could.

33:19.810 --> 33:22.810
And he was very excited about having these
people here.

33:23.650 --> 33:26.310
Remember, it does them some good.

33:26.590 --> 33:30.830
Even Count Zinzendorf in the later
Moravian revivals, when the Moravians

33:30.830 --> 33:32.870
finally came to his place, it did him
good.

33:32.990 --> 33:35.110
His land was just a barren place they gave
him.

33:35.490 --> 33:40.230
And here the same way in this area,
200 years before that, it did these lords

33:40.230 --> 33:42.930
some good to have people like that move in
and fix the place up.

33:43.510 --> 33:48.990
So they were given, the Chronicle says,
a burned out, deserted farmstead to live

33:48.990 --> 33:52.110
on, where they lived in the open for three
weeks.

33:52.930 --> 33:56.510
As the members of the church began to
increase in numbers, their zeal and divine

33:56.510 --> 34:00.710
grace moved them to send brothers out to
other countries, especially to Tyrol.

34:01.130 --> 34:02.590
And that's the point I want to get to.

34:03.050 --> 34:05.590
In the Chronicles, this is the thing.

34:05.590 --> 34:07.390
Okay, so they just went through all that.

34:07.890 --> 34:09.570
They just got theirself a place.

34:10.210 --> 34:14.170
Went through all this disputation and
everything.

34:14.670 --> 34:16.050
Finally got themselves here.

34:16.210 --> 34:17.830
And what's one of the first things they
do?

34:19.170 --> 34:22.170
Page 82 of the first Chronicles.

34:23.250 --> 34:27.410
As the members of the church began to
increase in numbers, their zeal and divine

34:27.410 --> 34:32.390
grace moved them to send brothers out to
other countries, especially to Tyrol.

34:33.070 --> 34:33.570
Missions.

34:33.570 --> 34:39.830
They were a zealous people that wanted to
continue to propagate the kingdom of God.

34:40.930 --> 34:41.950
The kingdom of God.

34:42.150 --> 34:44.730
So, here they were in Austerlitz.

34:46.190 --> 34:46.830
Austerlitz.

34:47.130 --> 34:51.550
And they began to send missionaries,
especially into the area of Tyrol.

34:54.670 --> 34:59.350
Tyrol was where another zealous group of
Anabaptists were meeting.

34:59.350 --> 35:03.270
And a man by the name of Jacob Hutter
lived here in Tyrol.

35:03.950 --> 35:07.530
So, they begin to take those things and
now things start to grow.

35:08.490 --> 35:15.610
And the rapid growth that they begin to
have has its rapid problems that we tend

35:15.610 --> 35:17.650
to see in our churches when we have rapid
growth.

35:17.890 --> 35:19.350
And so, this is what they had.

35:19.650 --> 35:24.510
I'm going to give you the chaotic
beginning of now what happens the best I

35:24.510 --> 35:24.910
can.

35:25.090 --> 35:26.210
And then we'll take a break.

35:26.210 --> 35:30.070
Because it's amazing that they even got
off the ground out of this.

35:30.170 --> 35:34.010
And you'll see how Jacob Hutter comes in a
lot like we're going to see Menno Simons

35:34.010 --> 35:36.530
coming in when Holland was just chaos.

35:37.990 --> 35:43.630
And Menno Simons and some of the different
brothers up there, their very good

35:43.630 --> 35:45.970
leadership was able to bring things in
Holland.

35:46.170 --> 35:49.590
Same way we're going to see Jacob Hutter
here in this area.

35:50.470 --> 35:51.510
Alright, and then we'll take a break.

35:51.950 --> 35:54.090
But let me first tell you how all this
happened.

35:54.090 --> 35:54.930
So passion.

35:55.850 --> 35:58.610
The first leader was that Jacob Wiedemann.

35:59.230 --> 36:01.890
So here we are in Austerlitz.

36:03.070 --> 36:06.810
And Jacob Wiedemann is the first leader.

36:06.930 --> 36:08.190
One-eyed Jacob Wiedemann.

36:09.530 --> 36:14.070
And so he's going on, things are growing,
things are happening.

36:14.210 --> 36:19.090
Another person that starts to come in at
this time was Wilhelm Rublin.

36:19.170 --> 36:19.790
Remember him?

36:20.890 --> 36:23.050
Anybody remember Wilhelm Rublin?

36:23.050 --> 36:27.990
He was the guy who was the first in Zurich
to start saying you shouldn't baptize your

36:27.990 --> 36:28.310
children.

36:28.590 --> 36:30.530
Was one of the original guys with Conrad
Grebel.

36:30.930 --> 36:34.770
And now he shows up with the early
Hutterites here at Austerlitz.

36:35.670 --> 36:36.770
The place is growing.

36:37.170 --> 36:38.910
They don't even hardly have a place to
meet anymore.

36:39.410 --> 36:46.010
So they decide to bring the community into
three.

36:46.230 --> 36:46.830
Good idea.

36:46.990 --> 36:48.510
Rapid growth, quickly expand.

36:49.150 --> 36:51.470
But they still needed to work out a lot of
things.

36:51.470 --> 36:53.270
At the same time also.

36:53.950 --> 36:59.730
He starts hearing about this and these
brothers in Tyrol start coming here.

37:00.930 --> 37:04.230
And Jacob Hutter is very glad with what he
sees.

37:04.690 --> 37:08.990
The chronicle says here about this time a
man by the name of Jacob appeared,

37:09.190 --> 37:14.150
a Hatter by trade, which is what his name
means, Hatter, from the Puster Valley.

37:15.090 --> 37:17.050
So, they divide into three groups.

37:17.990 --> 37:21.210
While they're there, Jacob Wiedemann
starts teaching strange things.

37:21.210 --> 37:22.190
He's a bad manager.

37:22.370 --> 37:23.390
He's a good guy.

37:23.490 --> 37:27.410
He helped them to get out of Nickelsburg,
but things aren't going too well.

37:28.810 --> 37:33.510
These three brothers here start to say
things about it.

37:33.590 --> 37:36.470
And as Wiedemann's going somewhere,
maybe on a mission place, I don't know,

37:36.550 --> 37:39.770
somewhere out, they start to complain
about some of the things that are

37:39.770 --> 37:40.130
happening.

37:40.510 --> 37:44.250
He's doing strange things like making the
girls marry boys they don't want to marry.

37:44.530 --> 37:46.350
They're not having enough food to eat.

37:46.610 --> 37:48.070
There's strange teachings.

37:48.190 --> 37:50.170
They're starting to say, you know,
this is wrong.

37:50.170 --> 37:51.770
I don't like this.

37:51.830 --> 37:52.410
This is wrong.

37:53.210 --> 37:59.350
And so one day, Wilhelm Rublin's in his
bedroom, and he starts reading real loud.

37:59.410 --> 38:02.850
He wasn't a preacher, but he started
reading real loud, and everybody started

38:02.850 --> 38:05.270
listening to what he had to say,
and he then started making all these

38:05.270 --> 38:05.750
complaints.

38:05.970 --> 38:10.050
Well, things started to go bad,
as you can imagine, and they called for

38:10.050 --> 38:16.930
help from Jacob Hutter, and he came in and
tried to help out with all these things.

38:16.930 --> 38:24.370
And so things went this way, things went
that, as you can imagine, and it

38:24.370 --> 38:28.450
eventually got to the point where they
called for a big council.

38:28.810 --> 38:33.750
In this council, Wiedemann started saying,
you're, you know, you're rebellious,

38:33.830 --> 38:36.950
you're all this, and he made all this big
thing and laid a big line to the

38:36.950 --> 38:41.170
fellowship, and then said, so anyone who's
with me, come stand with me.

38:42.210 --> 38:43.450
You can imagine the scene.

38:43.450 --> 38:47.090
Ah, it gives me actually a pain in my gut
just to think about it.

38:47.970 --> 38:51.430
So, but Wilhelm Rublin's saying,
well, okay, can you hear my side?

38:52.070 --> 38:52.430
No.

38:53.350 --> 38:55.010
Wiedemann says, no, I don't want to hear
his side.

38:55.390 --> 39:00.610
Remember how we heard that, our memory of
with the Amish there, division.

39:00.910 --> 39:02.510
So he said, no, I'm not going to hear your
side.

39:02.550 --> 39:04.650
Well, the brothers were like, I don't like
this.

39:05.410 --> 39:07.510
I don't like that we're not hearing this
side.

39:07.530 --> 39:14.050
He was insistent on it, and so eventually,
Wilhelm Rublin leaves the Wiedemann group

39:14.050 --> 39:16.090
and goes to Auschwitz.

39:17.210 --> 39:22.890
And there in Auschwitz, the Wilhelm Rublin
group is there of about 150 people.

39:23.310 --> 39:26.250
On the way, he tells them, I got no money.

39:27.270 --> 39:28.730
We don't know what we're going to do.

39:29.210 --> 39:33.470
And he warns them how severe it's going to
be of living with here, but they felt very

39:33.470 --> 39:35.110
clear, and they followed him.

39:35.110 --> 39:41.130
And it's actually from this group that the
Hutterites now trace to.

39:41.370 --> 39:43.710
When you're reading this, you're like,
well, who's going to be the hero in this?

39:43.750 --> 39:45.050
Because it just keeps getting worse.

39:46.250 --> 39:51.550
So as they're there, though, some more
people start coming in, and they start

39:51.550 --> 39:53.750
saying, wow, I like what this is.

39:53.770 --> 39:55.370
This is pretty exciting stuff here.

39:55.870 --> 40:00.470
And so Wilhelm Rublin starts talking to
them about the faith and start talking

40:00.470 --> 40:02.190
about what they're doing here.

40:02.190 --> 40:05.270
And all of a sudden, he starts explaining
some of his articles of faith.

40:05.870 --> 40:06.670
Very strange.

40:06.930 --> 40:10.770
The Chronicles don't say what it was,
but apparently something he was saying was

40:10.770 --> 40:12.330
they considered wrong.

40:12.710 --> 40:13.530
And so they got mad.

40:13.710 --> 40:15.210
The guys would say, well, we don't like
this.

40:15.210 --> 40:15.790
This is awful.

40:16.070 --> 40:18.450
They started talking to some of the other
brothers, and they said, well,

40:18.450 --> 40:18.990
why are you upset?

40:19.230 --> 40:22.170
Well, because of what your elder said that
you believe.

40:22.430 --> 40:25.750
All the brotherhood said, we don't believe
that.

40:26.310 --> 40:27.190
What are you talking about?

40:27.410 --> 40:29.170
Well, that's what your elder told us.

40:29.330 --> 40:30.590
I wish I knew what the issue was.

40:30.590 --> 40:34.290
So they finally, well, get him.

40:34.470 --> 40:38.630
So they got Wilhelm Rublin in,
and he started to say, I didn't say that.

40:41.190 --> 40:43.630
And I don't like this Coppice thing at
all.

40:43.730 --> 40:44.450
I think it's wrong.

40:45.050 --> 40:49.570
The men started saying, I'll call God as
my witness that you said that.

40:49.910 --> 40:53.170
And Wilhelm Rublin said, I'll call God as
my witness that you said that.

40:53.470 --> 40:56.790
And then some of the brothers said,
well, I saw you say that.

40:56.890 --> 40:58.230
And he was caught in this big lie.

40:58.910 --> 40:59.730
Caught in a big lie.

41:00.210 --> 41:01.490
Finally, he admits it.

41:02.530 --> 41:03.170
Admits it.

41:03.470 --> 41:06.630
After this, it says, the Chronicles say he
got deathly ill.

41:07.670 --> 41:09.290
I'm thinking maybe he had a nervous
breakdown.

41:09.470 --> 41:09.870
I don't know.

41:10.490 --> 41:13.070
He got deathly ill and started laying in
his bed.

41:13.170 --> 41:16.570
While he was laying in his bed,
he thought he was going to die or

41:16.570 --> 41:16.990
something.

41:17.790 --> 41:23.870
And so he, during this time, had hidden a
bunch of money in his house, in his

41:23.870 --> 41:24.750
ceiling or something.

41:24.750 --> 41:31.710
And so since he was about to die,
he took this money and gives it to one of

41:31.710 --> 41:32.570
the sisters there.

41:32.870 --> 41:34.610
And she's not happy with this at all.

41:34.890 --> 41:38.550
And so she goes and tells the brotherhood
that he's been hiding this money.

41:38.630 --> 41:39.170
And here it is.

41:39.330 --> 41:41.530
As you can imagine, things go from bad to
worse.

41:43.230 --> 41:44.890
They bring in Jacob Hutter again.

41:45.390 --> 41:48.350
He comes in, tries to make something help.

41:49.130 --> 41:52.650
And they, of course, he gets shunned.

41:52.650 --> 41:57.810
And then finally he grieves for a while
and eventually he leaves and actually

41:57.810 --> 42:00.090
gives up Anabaptism in general,
entirely.

42:00.530 --> 42:02.050
Sad to say it's the end of his story.

42:02.910 --> 42:03.950
It's not over.

42:04.550 --> 42:06.370
So they finally get this other guy.

42:06.810 --> 42:11.250
His name is George, how do you say his
name, Zonring.

42:11.830 --> 42:13.510
And so he's the elder here.

42:13.850 --> 42:15.490
Finally they get things going a little
bit.

42:15.810 --> 42:17.110
Things are going, but guess what happens?

42:17.410 --> 42:20.790
His wife then goes and commits adultery
with one of the brothers in the church.

42:20.790 --> 42:24.070
He then says, well, we're going to make a
secret excommunication.

42:24.350 --> 42:25.370
I won't tell anybody.

42:25.550 --> 42:26.690
We'll handle this in secret.

42:27.130 --> 42:29.530
He then excommunicates her and brings her
back into the church.

42:29.870 --> 42:31.210
Some of the brothers find out about it.

42:31.230 --> 42:32.250
They say this is ridiculous.

42:33.290 --> 42:35.190
He then repents.

42:35.490 --> 42:40.730
He accepts the repentance, but as you can
imagine, he's not brought back into the

42:40.730 --> 42:41.190
ministry.

42:41.510 --> 42:43.670
So they call for Jacob Hutter again.

42:43.670 --> 42:48.090
So he's coming there and he also brings
one of his buddies, Schuetzinger,

42:48.530 --> 42:49.290
into town.

42:49.590 --> 42:54.590
And he leaves Schuetzinger as the head of
the brotherhood there.

42:55.130 --> 42:55.690
Ouch.

42:56.610 --> 42:58.110
One thing after another.

42:58.790 --> 42:59.970
One thing after another.

43:01.470 --> 43:05.230
Ferdinand now is starting to increase the
persecution in Tyrol.

43:06.130 --> 43:09.910
He wants all these people killed and
persecuted.

43:09.910 --> 43:12.870
So these brothers say, we can't stand here
anymore.

43:13.050 --> 43:20.430
So Jacob Hutter then is there along with
the other brother, the old friend of his

43:20.430 --> 43:22.210
there, Schuetzinger.

43:22.470 --> 43:25.410
And they're both there in Auschwitz.

43:25.990 --> 43:30.710
What happens when you bring two good
leaders like that together?

43:31.430 --> 43:33.330
Well, yeah, you can imagine.

43:33.530 --> 43:34.430
Yeah, that's what happened.

43:34.430 --> 43:39.270
So they start going, but still the
community, there's still things going on.

43:40.070 --> 43:41.550
Jacob Hutter starts to see this.

43:41.610 --> 43:42.190
He's a prophet.

43:42.390 --> 43:45.250
So he starts to say, there's this wrong
and that wrong.

43:45.310 --> 43:46.510
He starts to try to work with it.

43:46.770 --> 43:49.510
As you can imagine, the elders is there.

43:49.790 --> 43:51.690
He's not very happy with that.

43:51.810 --> 43:53.230
And so he begins to complain.

43:53.530 --> 43:54.470
They almost split.

43:54.950 --> 43:56.850
Jacob Hutter says, let's ask the
brotherhood.

43:57.230 --> 44:00.590
The brotherhood said, finally,
okay, you're both going to be elders.

44:00.590 --> 44:04.450
But Jacob Hutter, we want you to be the
second elder.

44:04.970 --> 44:09.530
And we'll make Schuetzinger the head
elder.

44:10.730 --> 44:14.910
Well, and you can see a little bit of
Jacob Hutter's personality.

44:15.550 --> 44:17.690
It says he didn't agree to that,
but he submitted to it.

44:19.470 --> 44:21.190
You know, you don't say that.

44:21.250 --> 44:23.950
You know, if you're in a brotherhood
meeting and you feel like you have to

44:23.950 --> 44:24.610
submit something.

44:24.850 --> 44:26.070
But I guess that was his conviction.

44:26.190 --> 44:27.570
He didn't agree, but he submitted.

44:27.570 --> 44:28.430
All right.

44:29.050 --> 44:31.730
So, but the interesting thing happened.

44:32.690 --> 44:39.860
All of a sudden, after this agreement,
Schuetzinger starts to get sick.

44:40.850 --> 44:43.590
Deathly ill again, just like Rublin did.

44:44.850 --> 44:47.950
And so, so Jacob Hutter's got an idea.

44:48.370 --> 44:50.050
Hey, I wonder.

44:50.710 --> 44:52.030
He's a prophet kind of guy.

44:52.170 --> 44:54.450
I think he's, he's hiding something.

44:54.990 --> 44:57.830
And so, he's deathly ill.

44:57.890 --> 44:59.270
Now, he's in his bed.

44:59.750 --> 45:02.810
And sure enough, Hutter says, I think we
should call for an investigation of his

45:02.810 --> 45:03.170
house.

45:03.610 --> 45:06.150
And the guy said, well, only if we
investigate your house too.

45:06.210 --> 45:06.610
They do.

45:07.130 --> 45:10.410
Sure enough, he's hiding a bunch of money
in the ceiling.

45:10.710 --> 45:11.710
And they're starving to death.

45:12.050 --> 45:15.150
The congregation there is poor,
but he has all this stash.

45:15.970 --> 45:19.090
As you can imagine, that causes a big
problem.

45:19.690 --> 45:20.970
He gets excommunicated.

45:20.970 --> 45:22.350
And finally,

45:25.840 --> 45:31.600
the community starts with the leadership
under Jacob Hutter.

45:33.220 --> 45:35.620
And he starts to put things in order.

45:36.360 --> 45:41.660
And starts to bring about this Moravian
Brotherhood.

45:42.060 --> 45:47.120
And he actually only has two years to go
until he'll be burned at the stake.

45:47.120 --> 45:48.700
So, let's take a quick break.

45:48.940 --> 45:52.580
And we'll start to pick it up now when
they finally got off this very rough

45:52.580 --> 45:53.060
start.

45:57.380 --> 45:58.740
Welcome back from break.

45:59.620 --> 46:02.880
So, just like we're going to see in
Holland when Menno Simons comes in and

46:02.880 --> 46:07.780
really helps a struggling radical group,
Jacob Hutter certainly brought that.

46:07.960 --> 46:12.060
And most all historians would agree,
if it wasn't for his leadership,

46:12.060 --> 46:17.640
this thing, as you can see just now too,
would have just broken up into a lot of

46:17.640 --> 46:20.080
various scattered things.

46:21.120 --> 46:24.060
So, from here...

46:24.780 --> 46:28.480
Despite all these terrible setbacks,
finally the Hutterites start to prosper.

46:29.200 --> 46:32.540
This may be due, the Encyclopedia says,
the Midnight Encyclopedia, to a large

46:32.540 --> 46:37.020
extent to the remarkable number of
outstanding leaders they started to get

46:37.020 --> 46:38.780
into their fellowship.

46:38.780 --> 46:42.120
Hans Ammann, brilliant leader.

46:42.480 --> 46:44.420
Peter Riddemann, same way.

46:44.580 --> 46:45.360
Peter Walpott.

46:45.800 --> 46:49.520
A lot of these different people came in
and gave leadership at this very crucial

46:49.520 --> 46:50.000
time.

46:50.760 --> 46:55.860
Although expelled from Moravia,
the general area here, they did have some

46:55.860 --> 47:01.100
freedoms, and so they were able to enjoy
some of those freedoms.

47:01.700 --> 47:06.640
Jacob Hutter was eventually killed in
1536.

47:06.640 --> 47:12.120
I'll read you just a little bit of that
from the Chronicles, page 145.

47:13.240 --> 47:16.380
Volume 1, 145.

47:19.400 --> 47:23.660
Soon after these events, in the night of
St. Andrew's Eve, November 29,

47:23.840 --> 47:29.040
1535, God allowed it to happen that Jacob
Hutter was arrested.

47:29.040 --> 47:37.500
He was deceived and betrayed at Klausen on
the Isik River in the Adige region.

47:37.960 --> 47:42.080
They tied a gag in his mouth and brought
him to Innsbruck, the seat of King

47:42.080 --> 47:43.880
Ferdinand's government in Austria.

47:44.360 --> 47:49.100
They tortured him and caused him great
agony by all they did to him, yet they

47:49.100 --> 47:52.100
were not able to change his heart or make
him deny the truth.

47:52.360 --> 47:56.020
Even when they tried to prove him wrong
with scripture, they could not stand up to

47:56.020 --> 47:56.280
him.

47:56.280 --> 48:01.520
Full of hatred and revenge, the priests
imagined they would drive the devil out of

48:01.520 --> 48:01.680
him.

48:01.720 --> 48:04.280
So they were trying to exorcise him,
you know, get a bunch of guys there.

48:04.880 --> 48:09.840
They put him in an ice-cold water and then
took him into a warm room and had him

48:09.840 --> 48:11.000
beaten with rods.

48:11.300 --> 48:15.680
And then they lacerated his body,
they poured brandy, whiskey, brandy into

48:15.680 --> 48:17.540
his wounds and set it on fire.

48:19.260 --> 48:21.440
That didn't kill him though, just...

48:21.440 --> 48:25.560
They tied his hands and again gagged him
to prevent him from denouncing their

48:25.560 --> 48:26.160
wickedness.

48:26.520 --> 48:31.660
Putting a hat with a tuft of feathers on
his head, they led him into the house of

48:31.660 --> 48:35.320
their idols and in every way made a
laughing stock of him.

48:35.740 --> 48:40.520
After he had suffered all their cruelty
and yet remained firm and upright,

48:40.900 --> 48:46.020
a Christian hero, steadfast in faith,
these wicked sons of Caiaphas and Pilate

48:46.020 --> 48:48.880
condemned him and burned him alive at the
stake.

48:49.760 --> 48:53.280
He demanded it be public and for some
reason they granted it to him.

48:53.620 --> 48:57.020
A huge crowd was present and saw his
steadfast witness.

48:57.500 --> 49:01.300
This took place about the time of
Candlemas, February the 2nd, on February

49:01.300 --> 49:03.900
before the first week of Lent,
1536.

49:05.980 --> 49:10.700
Jacob Hutter had led the church for nearly
three years and left behind him a people

49:10.700 --> 49:12.260
gathered and built up for the Lord.

49:13.580 --> 49:18.380
Okay, so that was him and it was very
powerful.

49:20.160 --> 49:25.180
He was going on a missionary endeavor,
going back to the Tyrol area and again,

49:25.460 --> 49:28.900
like I was mentioning with the Swiss
brother, as soon as you'd leave one area

49:28.900 --> 49:31.740
that would be somewhat protected,
you'd get into a more Catholic area or

49:31.740 --> 49:34.400
something, they caught him there and he
was gone.

49:34.460 --> 49:36.600
His wife died very bravely as well.

49:37.480 --> 49:41.840
It was a very good testimony to the faith.

49:42.660 --> 49:47.640
The next person coming up in charge,
leadership there, another brilliant leader

49:47.640 --> 49:51.800
with also a very good missionary zeal was
Hans Ammann.

49:52.300 --> 49:56.580
Thereupon became the head bishop of the
brotherhood from 1536 to 1542.

49:57.380 --> 49:59.940
He'd be a strong and inspiring leader.

50:00.300 --> 50:03.800
It is this time that he organized
missionary activities of the brethren set

50:03.800 --> 50:09.060
in and this was the first organized
missionary machine, if you would,

50:09.140 --> 50:11.000
let me use my term, in Europe.

50:11.000 --> 50:16.140
And it began to just pour out into all the
surrounding areas.

50:16.540 --> 50:20.340
If you look at your map, as this age that
we're about to go into now, and this

50:20.340 --> 50:22.860
bottom map here, you'll see all these
communities.

50:23.020 --> 50:27.840
These are not people, but whole
communities that begin in this phase start

50:27.840 --> 50:31.080
to be formed through the missionary
activity of these brethren.

50:31.700 --> 50:33.100
And you know what it takes.

50:33.740 --> 50:34.720
That's a lot of work.

50:35.100 --> 50:38.220
So even though the chronicles we just pick
up here and there, if you just see all the

50:38.220 --> 50:41.720
dots scattered all over that map,
it can give you an idea of what these

50:41.720 --> 50:47.820
brethren had and their purpose for being
as they were out to propagate the kingdom

50:47.820 --> 50:48.440
of God.

50:50.420 --> 50:56.060
Missionaries, Sinbotan, if I'm saying that
right from you, Hutterish there,

50:56.300 --> 51:01.200
Marcus, or maybe they don't use that word
anymore, were sent out in many places.

51:01.660 --> 51:07.000
Remarkably, they knew the fate ahead of
them, and 80% of them died a martyr's

51:07.000 --> 51:07.320
death.

51:08.080 --> 51:13.320
Those of the throne of death were often
confronted by epistles and visiting

51:13.320 --> 51:13.960
brethren.

51:17.020 --> 51:21.120
One of the strongest missionaries of this
time, and my particular favorite

51:21.120 --> 51:23.640
Anabaptist writer, is Peter Riddemann.

51:24.040 --> 51:26.680
And he wrote this book, we read from him a
little bit yesterday.

51:26.880 --> 51:29.680
Now, unfortunately, it has this title,
because who wants to read something called

51:29.680 --> 51:32.240
A Confession of Faith, unless,
of course, this is your church.

51:32.740 --> 51:36.920
But he was arrested as a missionary,
put in jail, Philip of Hesse gave him

51:36.920 --> 51:41.620
paper to defend himself, and he wrote both
these books in different arrangements.

51:41.700 --> 51:44.920
This one's published today by the
Bruderhof called Love is Like Fire,

51:45.100 --> 51:46.860
and this one, The Confessions of Faith.

51:47.020 --> 51:50.420
It's a brilliantly put Anabaptist
doctrine.

51:50.900 --> 51:53.480
And again, there's only a couple
paragraphs on community of goods in this

51:53.480 --> 51:54.460
one, not even in that one.

51:54.920 --> 51:59.960
And even that, I think you could apply
most all those passages in some form,

52:00.100 --> 52:03.420
how we practice it with charity and
helping people in any sense.

52:04.800 --> 52:08.880
But nevertheless, he was a brilliant
leader, a brilliant missionary,

52:09.940 --> 52:15.460
and was able to articulate his faith in a
very passionate way.

52:15.760 --> 52:19.820
One thing, and this is why they chose this
title, let's give this analogy.

52:20.280 --> 52:23.120
We talked about brotherhood, and I love
this thinking about all the struggles that

52:23.120 --> 52:23.660
we have now.

52:23.740 --> 52:24.780
It's our turn and our age.

52:25.320 --> 52:28.060
And he gives this analogy, and that's why
they chose the title, I'm sure,

52:28.140 --> 52:29.220
Love is Like Fire.

52:29.760 --> 52:30.960
And the book says this.

52:32.500 --> 52:37.640
He starts to say that the motivation of
our faith and our love to Christ is of

52:37.640 --> 52:40.220
love, and that God gives us this love in
our heart.

52:40.580 --> 52:43.800
And then he starts to express how we love
our brothers, and he gives this beautiful

52:43.800 --> 52:44.240
analogy.

52:44.420 --> 52:45.820
He said, love is like fire.

52:46.440 --> 52:50.020
And he says, and everyone who builds
fires, you know, build a fire like you're

52:50.020 --> 52:56.100
on a campfire, everybody knows that when
you start to build a fire, if you take a

52:56.100 --> 52:58.360
stick that's too big, it can snuff it out.

52:59.100 --> 53:01.100
And he said the same way as with love.

53:01.720 --> 53:06.980
That is, when love is small, one little
thing that's said, one little offense can

53:06.980 --> 53:07.660
snuff it out.

53:08.320 --> 53:12.760
He said, but also we know that if fire
grows, and it grows and it grows,

53:12.860 --> 53:18.280
he said, whole trees, whole houses can't
extinguish that fire because the fire is

53:18.280 --> 53:19.000
so fervent.

53:19.260 --> 53:22.920
And he said, that's the kind of love that
we should have for God and for our

53:22.920 --> 53:23.200
brothers.

53:23.320 --> 53:27.540
And with that, we can embrace the biggest
offense because it's not going to offend

53:27.540 --> 53:29.400
us, because our love is so great.

53:29.900 --> 53:30.380
Isn't that beautiful?

53:31.440 --> 53:32.840
I wish we had, I wish we'd learned that.

53:33.220 --> 53:33.520
All right.

53:33.640 --> 53:36.780
So Peter Ritteman wrote some of those
things.

53:36.860 --> 53:41.460
Again, some of the best, some of the best,
I don't have time to get into it,

53:41.640 --> 53:47.660
but some of the best statements on the two
kingdoms and on the use of the sword,

53:47.760 --> 53:48.880
I think are presented in here.

53:48.940 --> 53:49.840
It's brilliantly put.

53:50.040 --> 53:55.640
And his general take, if I can do justice
to it, is that the governments of this

53:55.640 --> 53:56.960
world are under the law.

53:56.960 --> 53:58.680
And we are under grace.

53:59.300 --> 54:02.520
The governments of this world demanded
from God kings.

54:02.980 --> 54:06.680
He gives the parable how, you know,
remember the parable, even back with

54:06.680 --> 54:11.540
Gideon's time, where there was the three,
the thorn bush, the fig and the,

54:11.660 --> 54:17.100
and how they, they gave the parable of how
they didn't want to give up their domain

54:17.100 --> 54:19.800
for doing something until they finally,
excuse me, I'm messing that up.

54:20.220 --> 54:24.840
The fig tree, the fig bush didn't want to
give up the beauty of what they offer with

54:24.840 --> 54:27.960
the figs, the oil until they finally got
to the thorn brush and the thorn brush

54:27.960 --> 54:28.760
said, yeah, we'll lead.

54:29.320 --> 54:31.440
And it was a thorn brush that's always
led.

54:31.740 --> 54:36.060
And he gives that analogy and he quotes
Micah's passage where God says,

54:36.520 --> 54:39.420
in your, in my rebuke, I gave you the
kings, paraphrasing.

54:40.080 --> 54:44.420
And so his concept is the, the human
government is a constant reminder to us of

54:44.420 --> 54:46.320
the wrath of God that sets upon man.

54:46.420 --> 54:51.340
And we don't have to live by law,
fear of law, punishment and the sword.

54:51.400 --> 54:53.520
We live by grace and love.

54:53.520 --> 54:57.820
And these two worlds are separate worlds,
but they both must be governed.

54:58.260 --> 55:03.720
And he says, we have Christ are been born
again into an entirely new, a new way of

55:03.720 --> 55:08.700
thinking, a whole new creation bringing
back that kingdom idea of a creation in

55:08.700 --> 55:09.200
this age.

55:09.420 --> 55:09.980
Beautifully put.

55:10.080 --> 55:15.060
I'm not doing it near enough justice and
it's in that Confessions of Faith,

55:15.160 --> 55:15.640
Peter Ritteman.

55:17.400 --> 55:17.720
Okay.

55:17.940 --> 55:22.260
So one of the things he was also good,
he tried to bring these Philopites.

55:22.820 --> 55:25.380
I remember those guys, those Moravian
Anabaptists that were there.

55:25.640 --> 55:29.920
He brought them back into the community
and was a brilliant leader in those

55:29.920 --> 55:30.180
things.

55:30.220 --> 55:33.720
But there's a story here that I have to
tell you, because it's one of my favorites

55:33.720 --> 55:34.980
in the Chronicles.

55:35.280 --> 55:39.500
And there's a story when he got back in
town and found out all the men in the

55:39.500 --> 55:40.360
community were gone.

55:41.700 --> 55:43.460
He was out on a missionary to help the
Philopites.

55:43.860 --> 55:46.880
They came in or he was out on a missionary
time.

55:46.960 --> 55:48.460
The Philopites came during that time.

55:48.460 --> 55:52.980
But when he came back, everybody was gone.

55:53.440 --> 55:54.420
Everybody was gone.

55:54.820 --> 55:56.460
Let me find where I wrote that.

55:57.220 --> 56:03.980
Page 192 of Chronicles Book 1.

56:06.480 --> 56:07.520
It's this scene.

56:07.740 --> 56:08.740
It's also in the Martyr's Mirror.

56:22.660 --> 56:28.020
A lot of the Martyr's Mirror, and I'm glad
for this, they don't distinguish which

56:28.020 --> 56:29.580
group you're with in the Martyr's Mirror.

56:29.580 --> 56:34.100
But quite a few, particularly of the later
martyrs, when everybody else was in the

56:34.100 --> 56:38.040
time of peace, are Hutterites in the
Martyr's Mirror.

56:39.100 --> 56:39.500
Okay.

56:40.160 --> 56:49.340
It says here on page 192, In 1540,
the royal marshal came to Falkenstein,

56:51.400 --> 56:58.240
accompanied by a mounted attendant known
as Long Hans, a tall Hans, and the provost

56:58.240 --> 56:59.280
and other armed raiders.

56:59.460 --> 57:01.840
They questioned the imprisoned brothers
one by one.

57:02.300 --> 57:06.800
All who refused to agree with them and
held firm to the truth were bound in pairs

57:06.800 --> 57:09.700
with iron fetters, their hands chained
together.

57:10.260 --> 57:19.140
And so they came in here, these new
persecution is coming out, and they're

57:19.140 --> 57:20.040
coming against them.

57:20.620 --> 57:24.200
And while this happened, a little later,
they took all these brothers away.

57:24.400 --> 57:27.660
And in page 187, Peter Rittman comes back
into the community.

57:28.280 --> 57:33.980
On St. Nichols Day, December 6,
Peter Rittman returned from Hesse in

57:33.980 --> 57:36.860
Austria, not knowing that the provost had
carried off all the brothers.

57:36.920 --> 57:38.760
He found only sisters and children.

57:38.760 --> 57:40.580
It was quite a shocking scene.

57:41.820 --> 57:48.820
So, as they were then carried there,
they began to discuss things and discuss

57:48.820 --> 57:49.280
the faith.

57:49.660 --> 57:53.360
The Philippites, who had just made it to
the community, because they were talking

57:53.360 --> 57:56.660
about reuniting with the Hutterites,
and now as soon as they got there,

57:56.860 --> 58:00.400
they were arrested and taken in with all
the rest of the men to the castle here.

58:01.400 --> 58:05.520
They were glad that while they were there,
they sort of received them into the

58:05.520 --> 58:08.420
church, they felt they had a belonging
there with them.

58:09.120 --> 58:10.120
So, while they got there, it said,

58:19.540 --> 58:23.660
They used the Christmas Day, a thing
rarely done anywhere.

58:23.860 --> 58:27.660
So, it's Christmas, they're all there in
this castle, and they bring all these

58:27.660 --> 58:28.940
priests in to question them.

58:35.820 --> 58:39.480
Regarding their basic beliefs and hopes
and where they kept their treasures.

58:40.120 --> 58:44.860
The believers confessed unanimously that
Christ the Savior was their only hope and

58:44.860 --> 58:49.640
dearest treasure in whom they had attained
the Father's mercy.

58:52.360 --> 58:56.540
So, after that, when word got around that
the prisoners were to be sent to the

58:56.540 --> 58:56.820
sea...

58:57.480 --> 58:57.840
I'm sorry.

58:58.260 --> 59:00.900
So, after that, they heard them,
they said, okay, that's it, we're going to

59:00.900 --> 59:02.380
send them to be galley slaves.

59:03.020 --> 59:07.660
And to be a galley slave, we talked about
it earlier, was really, really bad.

59:08.200 --> 59:11.160
I mean, you're down there in the bottom of
a ship, rowing the ship, going into battle

59:11.160 --> 59:14.720
somewhere, and people are whipping you,
it stinks, and you're part of some sort of

59:14.720 --> 59:15.280
war machine.

59:15.780 --> 59:18.780
So, when word got around that the
prisoners were to be sent to the sea,

59:19.140 --> 59:22.480
many sisters in the faith came to
Falkenstein Castle.

59:22.980 --> 59:24.760
Some of them were wives of the brothers.

59:25.200 --> 59:26.840
Others were friends and relatives.

59:27.000 --> 59:31.200
They knelt down together and prayed
fervently to their Father, the Most High

59:31.200 --> 59:37.000
God, for protection from all sin and evil
on land or sea, and for steadfast hearts

59:37.000 --> 59:39.740
that remain faithful to the truth until
death.

59:39.980 --> 59:43.040
So, here's the ladies coming into
Falkenstein.

59:44.200 --> 59:48.440
And after they had prayed, the marshal's
attendant, Long Hans, gave orders for

59:48.440 --> 59:50.260
everyone to make ready for departure.

59:50.480 --> 59:51.320
All right, enough of that.

59:51.500 --> 59:52.180
Everybody go.

59:53.040 --> 59:58.240
They took leave with many bitter tears,
there they are, encouraging one another to

59:58.240 --> 01:00:00.480
hold firm to the Lord and to the truth.

01:00:01.000 --> 01:00:06.680
Each one commended the other to God's
merciful protection, not knowing if anyone

01:00:06.680 --> 01:00:09.000
would ever see the other again on the
earth.

01:00:09.460 --> 01:00:13.820
Let each one judge for himself what a hard
struggle that was for husbands to be

01:00:13.820 --> 01:00:16.940
parted with their wives and fathers to
leave their little children behind.

01:00:17.460 --> 01:00:20.300
In truth, flesh and blood cannot do it.

01:00:20.640 --> 01:00:25.540
But God will seek out those who cause such
great distress and punish them severely.

01:00:25.540 --> 01:00:30.840
The leave-taking, all this crying and
everything, was so pitiful sight that the

01:00:30.840 --> 01:00:35.080
royal marshal and some of his men were
unable to hold back their tears.

01:00:35.600 --> 01:00:38.860
And that's what the martyr's mirror is
trying to respect here.

01:00:38.920 --> 01:00:40.000
Even he starts to cry.

01:00:41.160 --> 01:00:44.920
When things were ready and the escort had
arrived, the believers were marched

01:00:44.920 --> 01:00:49.160
through the gate two by two, firmly
trusting that God would protect them.

01:00:49.620 --> 01:00:53.640
Ninety set out after being in prison for
six and a half weeks.

01:00:53.640 --> 01:00:57.580
The sisters that had stayed behind in the
castle, the sisters stayed behind in the

01:00:57.580 --> 01:00:59.940
castle, they climbed on the wall.

01:01:01.960 --> 01:01:07.220
They climbed on the wall, heartbroken and
in grief, gazed after the brothers to whom

01:01:07.220 --> 01:01:10.860
they were bound by divine love until they
could see them no longer.

01:01:11.640 --> 01:01:14.580
Then they were sent away from the castle
to return home.

01:01:15.000 --> 01:01:18.810
Those brothers who were not taken to the
sea because they were too sick or too...

01:01:19.580 --> 01:01:20.800
were headed back to the castle.

01:01:20.800 --> 01:01:25.940
Several of the young boys were given into
the possession of Austrian noblemen and

01:01:25.940 --> 01:01:27.680
nearly all of them returned to the church.

01:01:27.960 --> 01:01:28.540
That was nice.

01:01:29.420 --> 01:01:34.380
They were made for slaves or servants and
they gave them back.

01:01:34.800 --> 01:01:39.100
The other brothers remained in Folkenstein
Castle until God in His mercy led them

01:01:39.100 --> 01:01:39.340
out.

01:01:39.540 --> 01:01:46.700
On this occasion, the Lord here vowed that
He would place an inscription above the

01:01:46.700 --> 01:01:52.020
castle gate stating that since it was
built, there has never been so many devout

01:01:52.020 --> 01:01:53.980
people in it at the time.

01:01:55.060 --> 01:01:57.980
The chronicler says, but it's likely that
He forgot to do this.

01:01:58.140 --> 01:02:01.080
In spite of Himself, He had to witness to
the truth.

01:02:01.280 --> 01:02:03.840
I think the chronicler is letting us know
that sign never got put up there.

01:02:04.820 --> 01:02:05.280
But interesting.

01:02:05.860 --> 01:02:10.360
Let me keep writing these people out
because you get an idea.

01:02:10.940 --> 01:02:16.020
This great distress came upon the faithful
because they testified against popes and

01:02:16.020 --> 01:02:21.920
priests, against their sinful lives,
the whole idolatrous system, saying that

01:02:21.920 --> 01:02:25.880
God will punish them severely for their
abominations and let them die in their

01:02:25.880 --> 01:02:26.340
sins.

01:02:26.760 --> 01:02:31.580
This is why King Ferdinand had empowered
the bloodthirsty mob of priests to do as

01:02:31.580 --> 01:02:32.880
they pleased with the prisoners.

01:02:33.280 --> 01:02:37.520
The priests were quick in deciding that
the brothers deserved to die, that they

01:02:37.520 --> 01:02:42.260
could not be tolerated on land but should
be sent to sea to waste away in great

01:02:42.260 --> 01:02:43.980
suffering as galley slaves.

01:02:43.980 --> 01:02:50.340
They were to be handed over to the high
admiral, Andrea Doria, for use in his

01:02:50.340 --> 01:02:54.180
fleet of warships as they fought the Turks
and other enemies.

01:02:54.620 --> 01:02:57.760
But even as the brothers were being
violently carried off and in prison,

01:02:58.220 --> 01:03:03.200
they warned the king's agents that they
would not row a stroke to aid war and

01:03:03.200 --> 01:03:03.640
pillage.

01:03:04.160 --> 01:03:10.820
Whether on land or sea, they refused to
take part in evil and to sin against God

01:03:10.820 --> 01:03:15.000
because their hearts rejected all sin.

01:03:15.360 --> 01:03:20.340
God, in his invincible power, would
protect them at sea and on land and keep

01:03:20.340 --> 01:03:21.420
them by his grace.

01:03:22.000 --> 01:03:25.700
So nevertheless, the king got them
together and started marching them down to

01:03:25.700 --> 01:03:28.260
the sea to turn them over to the galley
slaves.

01:03:28.400 --> 01:03:32.840
But interesting, this among other things,
as people began to watch them,

01:03:33.840 --> 01:03:36.800
changed the people's attitude towards them
in many places.

01:03:36.800 --> 01:03:40.400
So as you can see, they're marching
through town and place after place,

01:03:40.440 --> 01:03:41.640
they're seeing all these people.

01:03:42.260 --> 01:03:45.860
With the result that they were regarded
with sympathy instead of being taken for

01:03:45.860 --> 01:03:48.080
criminals when they first arrived.

01:03:48.880 --> 01:03:54.380
As well as that, even the soldiers who
accompanied them often frequently spoke on

01:03:54.380 --> 01:03:58.720
their behalf and encouraged them to
witness to their faith and song in other

01:03:58.720 --> 01:04:01.060
ways instead of passing through the towns
in silence.

01:04:01.620 --> 01:04:05.300
So the guards were saying, sing,
tell about your faith, these people want

01:04:05.300 --> 01:04:05.820
to hear from you.

01:04:05.820 --> 01:04:07.800
And even the guards started to be on their
side.

01:04:09.180 --> 01:04:12.140
In this manner, the band of believers was
driven like a flock.

01:04:12.500 --> 01:04:18.200
A sheep through town and countryside to
the sea of Trista.

01:04:19.280 --> 01:04:23.200
A sheep from Falkenstein Castle on down.

01:04:23.560 --> 01:04:26.980
And all the time the brothers endured
hunger and great hardship.

01:04:27.240 --> 01:04:31.720
They were fed with the bread of fear and
the water of distress.

01:04:32.460 --> 01:04:33.920
But listen to their attitude.

01:04:35.440 --> 01:04:39.300
That was the way God chooses to reveal his
truth to peoples who are still in

01:04:39.300 --> 01:04:39.640
ignorance.

01:04:40.260 --> 01:04:41.440
Don't miss that point.

01:04:42.120 --> 01:04:43.040
What is all this about?

01:04:43.500 --> 01:04:45.160
What's the purpose of God?

01:04:45.540 --> 01:04:49.940
We're being marched through in chains and
they said that's God's design because

01:04:49.940 --> 01:04:52.500
these people are in ignorance and they can
hear God's word.

01:04:53.540 --> 01:04:56.720
To be heard like the sound of a mighty
trumpet.

01:04:56.720 --> 01:05:02.280
God has always provided means of grace to
draw men away from evil as in this case.

01:05:02.340 --> 01:05:03.520
They call it a means of grace.

01:05:04.180 --> 01:05:07.760
When the believers passed through the
different places where strange languages

01:05:07.760 --> 01:05:10.260
were spoken and people had never heard the
truth.

01:05:10.660 --> 01:05:15.760
They found some in southern Austria,
northern Italy who were moved by their

01:05:15.760 --> 01:05:16.800
witness to seek it.

01:05:17.040 --> 01:05:21.180
A number of the people embraced the truth
and are serving God with sincere heart to

01:05:21.180 --> 01:05:21.660
this day.

01:05:22.540 --> 01:05:26.320
They go on and as they're there,
they finally get into the castle and they

01:05:26.320 --> 01:05:27.400
begin to pray to God.

01:05:27.820 --> 01:05:28.740
What should we do?

01:05:29.940 --> 01:05:33.600
It says they had every reason to continue
sighing and pleading that God might

01:05:33.600 --> 01:05:35.080
demonstrate his honor to them.

01:05:35.720 --> 01:05:38.840
But they believe pressed in the heart that
God wanted them to make sure that they

01:05:38.840 --> 01:05:42.360
were caring for the sick and the hurting
in the prison itself.

01:05:42.360 --> 01:05:48.360
So again, you see sort of this... their
concept of what they had in their

01:05:48.360 --> 01:05:49.780
brotherhoods there.

01:05:49.960 --> 01:05:54.620
And they began to make sure that even
though they had little food, they trusted

01:05:54.620 --> 01:05:56.240
the Lord would provide for them.

01:05:56.560 --> 01:05:58.640
So they need not beg or search for bread.

01:05:59.120 --> 01:06:04.920
On the twelfth night when this happened,
they ended up... the guards there left

01:06:04.920 --> 01:06:05.520
their bonds.

01:06:06.200 --> 01:06:08.280
They left their... they're being bound.

01:06:08.620 --> 01:06:09.460
They were set free.

01:06:09.540 --> 01:06:10.960
Not set free, but they left them free.

01:06:10.960 --> 01:06:17.280
They walked out of prison and escaped over
a wall and let down the ropes that were

01:06:17.280 --> 01:06:17.520
there.

01:06:17.600 --> 01:06:20.320
Sort of like the same way when Grebel
found the ropes that brought them there,

01:06:20.360 --> 01:06:21.320
they would leave the ropes in there.

01:06:21.360 --> 01:06:23.380
They took those ropes and helped them
escape.

01:06:25.000 --> 01:06:27.780
When they escaped, they made it back.

01:06:29.160 --> 01:06:32.100
And many of them made it back,
but twelve of them, however, were seized

01:06:32.100 --> 01:06:34.780
by the military and grabbed them back.

01:06:34.780 --> 01:06:41.300
Those twelve were headed over to the
admiral for naval warfare and taken to the

01:06:41.300 --> 01:06:44.280
galleys with the intention of using them
at the oars.

01:06:44.880 --> 01:06:48.520
But the faithful were determined to risk
their lives to be flogged rather than to

01:06:48.520 --> 01:06:49.940
set their hands to rowing.

01:06:50.620 --> 01:06:55.780
We do not know exactly how each one met
his end, but if they remained faithful to

01:06:55.780 --> 01:07:00.340
the Lord, it is certain that they did not
have many good days left.

01:07:01.200 --> 01:07:07.540
And this is a testimony of this early time
of the way they lived in that.

01:07:08.300 --> 01:07:12.240
Interesting, right after that,
they get back to the community.

01:07:13.100 --> 01:07:17.040
Remember, every man in this community were
taken away.

01:07:17.400 --> 01:07:18.240
They all get back.

01:07:18.880 --> 01:07:19.920
You sigh a deep breath.

01:07:20.520 --> 01:07:21.840
The next page is here.

01:07:51.140 --> 01:07:51.620
Impressive.

01:07:52.380 --> 01:07:56.860
There was something about this spirit of
who these early Hutterites were that even

01:07:56.860 --> 01:07:59.960
in their hardest time, they just didn't
seem to be happy.

01:07:59.960 --> 01:08:04.880
They didn't feel fulfilled or complete
unless they were sending out missionary

01:08:04.880 --> 01:08:10.840
kingdom of God missionaries around the
world.

01:08:14.480 --> 01:08:19.440
And here is a shocking thing in the
Chronicles.

01:08:19.720 --> 01:08:24.260
If I ever get to see the original
Chronicles, this is the page I'd like to

01:08:24.260 --> 01:08:24.540
see.

01:08:24.540 --> 01:08:30.600
In the Chronicles, there is a page and it
goes on for two pages.

01:08:31.420 --> 01:08:38.820
And this list is an entire list of martyrs
that were sent out to spread churches,

01:08:39.140 --> 01:08:40.240
to give the faith.

01:08:40.240 --> 01:08:44.640
And in all these different places,
in Bavaria, the lower Austria,

01:08:45.240 --> 01:08:48.880
the next one we go all the way up to
Holland and different places.

01:08:49.400 --> 01:08:55.820
That these brothers went out, 22 killed,
11 killed, 4, 9, 16 in this town,

01:08:55.920 --> 01:08:57.840
12 here, 38 in Salzburg.

01:08:58.260 --> 01:09:00.580
And spreading the gospel of the faith.

01:09:01.040 --> 01:09:03.540
It's impressive, the scriptures they
write.

01:09:11.010 --> 01:09:15.180
They will deliver you up to tribulation
and kill you.

01:09:16.460 --> 01:09:17.040
Powerful.

01:09:17.840 --> 01:09:23.300
The testimony of all these back from the
time of Conrad Grebel, the time of these

01:09:23.300 --> 01:09:27.900
Swiss brothers and their passion,
time of spreading this out, giving the

01:09:27.900 --> 01:09:28.620
kingdom of God.

01:09:28.740 --> 01:09:34.120
These brothers gave their life and by the
hundreds.

01:09:34.440 --> 01:09:36.800
I mean it's just remarkable when you see
it like that.

01:09:36.900 --> 01:09:39.360
I just ran a copy of that last night.

01:09:39.360 --> 01:09:41.720
It's in Volume 1.

01:09:42.920 --> 01:09:45.360
I'd love to see that in its real...

01:09:49.820 --> 01:09:56.760
In this area, that same page there,
it speaks of the way they consider it.

01:09:57.900 --> 01:09:58.780
Here's the page.

01:09:59.060 --> 01:10:02.820
Here's the page in the Chronicles and the
second page in there.

01:10:03.200 --> 01:10:06.960
It mentions some were torn apart,
some roasted on pillars, some on red hot

01:10:06.960 --> 01:10:07.440
tongs.

01:10:08.740 --> 01:10:10.380
Some hanged on trees.

01:10:12.840 --> 01:10:17.480
But then it says, some did the same,
were taken to prison, to the place of

01:10:17.480 --> 01:10:17.960
execution.

01:10:18.100 --> 01:10:22.080
They sang joyfully, their voices ringing
out as if they were going to meet the

01:10:22.080 --> 01:10:23.240
bridegroom at a wedding.

01:10:24.300 --> 01:10:26.340
This comes out in a lot of these early
Hutterite letters.

01:10:26.720 --> 01:10:29.160
One of the ones they're writing to the
congregation and they're saying,

01:10:29.480 --> 01:10:31.580
can anybody come to my wedding feast?

01:10:32.280 --> 01:10:34.640
And that was the language he used for his
martyrdom.

01:10:34.640 --> 01:10:37.420
See if the brothers can come to my wedding
feast.

01:10:38.140 --> 01:10:39.720
It was a powerful time.

01:10:40.360 --> 01:10:41.640
A powerful time for them.

01:10:43.700 --> 01:10:45.400
Different missionary examples as well.

01:10:45.660 --> 01:10:49.860
Also, again, in 227, I wrote on here.

01:10:52.800 --> 01:10:56.120
As soon as they're doing all these
different things, it's now up to 1540.

01:10:57.720 --> 01:11:00.820
That's why he left them and since he found
things were different among us,

01:11:00.880 --> 01:11:01.880
he united with us.

01:11:01.920 --> 01:11:03.080
Talking about a different brother there.

01:11:03.080 --> 01:11:08.840
Hans Klopfer was later appointed to the
service of the gospel among us as well and

01:11:08.840 --> 01:11:12.460
was sent abroad to do the Lord's work and
finally fell asleep.

01:11:12.540 --> 01:11:17.860
Just these little things you see all
through the chronicles of this kind of

01:11:17.860 --> 01:11:18.160
example.

01:11:19.420 --> 01:11:20.660
241 I have here.

01:11:20.980 --> 01:11:23.820
Again, just preaching at an execution.

01:11:24.520 --> 01:11:25.460
Another brother there.

01:11:26.280 --> 01:11:28.340
And 241.

01:11:32.380 --> 01:11:37.660
In 1545, a brother named Hans Blüthel was
also captured in Rieden, Bavaria,

01:11:37.900 --> 01:11:41.680
where he was sent by the church community
to preach in that area.

01:11:42.680 --> 01:11:47.220
You just get these little glimpses of what
it was like to be there.

01:11:47.600 --> 01:11:51.440
In 247, I have here just an interesting
quote that I found.

01:11:52.560 --> 01:11:55.720
Talking about, again, missionaries that
were killed, brothers that were sent out.

01:11:55.720 --> 01:12:00.840
He said, but these heroes and,
quote, knights of God's truth were not to

01:12:00.840 --> 01:12:01.360
be frightened.

01:12:02.140 --> 01:12:03.420
That attitude.

01:12:04.740 --> 01:12:07.320
The Marine Corps of the Anabaptists.

01:12:07.960 --> 01:12:11.680
And so you see how, why I spent all day
yesterday talking about the mission

01:12:11.680 --> 01:12:12.260
concept.

01:12:12.620 --> 01:12:19.220
To say they were circled, that their thing
was community of goods is to totally miss

01:12:19.220 --> 01:12:20.680
the spirit of the early Hutterites.

01:12:21.160 --> 01:12:24.780
They were a people who wanted to spread
the kingdom of God and would stop at

01:12:24.780 --> 01:12:26.620
nothing to be able to do that.

01:12:27.040 --> 01:12:29.020
And it's, I think, to get the wrong
emphasis.

01:12:29.160 --> 01:12:31.920
They had community of goods to help
propagate this.

01:12:32.060 --> 01:12:37.900
But to get a bunch of people just to sing
Kumbaya was certainly not what they were

01:12:37.900 --> 01:12:38.660
talking about.

01:12:41.420 --> 01:12:42.900
Going into this now section.

01:12:43.580 --> 01:12:46.900
Okay, I guess what I'm going to have to
do, I was hoping to get further in this,

01:12:47.000 --> 01:12:48.000
but it's good.

01:12:48.000 --> 01:12:54.700
And what I'm going to do now is just give
you a few of the passages of some of their

01:12:54.700 --> 01:12:56.360
distinctive doctrines.

01:12:57.000 --> 01:13:00.020
And then here's what we're going to go to
tomorrow.

01:13:00.680 --> 01:13:06.820
From here we go into just amazing,
amazing times of persecution.

01:13:09.340 --> 01:13:12.980
The Islamic invasion starts coming up more
to Austria.

01:13:13.380 --> 01:13:14.600
The tension is there.

01:13:14.600 --> 01:13:18.960
The tension between the Protestants and
Catholics with the 30-year war.

01:13:19.200 --> 01:13:24.500
And you could not be in a worse place than
Eastern Europe at this time.

01:13:25.420 --> 01:13:30.040
And if Iwo Jima for the Marine Corps had
its day, what you're about to hear

01:13:30.040 --> 01:13:34.640
tomorrow, Lord willing, with how they made
it through the Turkish war, the 30-year

01:13:34.640 --> 01:13:38.260
wars, and to finally they're beat down to
absolutely almost nothing.

01:13:39.180 --> 01:13:43.640
And then we're going to see a revival that
happens among the Lutherans, which brings

01:13:43.640 --> 01:13:48.420
in a new whole set of people, including
one by the brother Waldner, who brought in

01:13:48.420 --> 01:13:53.760
and saw some of these old records and
began to revive what they had before.

01:13:54.680 --> 01:13:57.960
And so, real quick though, I just wanted
to give us a little bit of a taste,

01:13:58.420 --> 01:14:05.360
straight from their words, of some of
their distinctive thoughts here.

01:14:07.980 --> 01:14:08.740
265.

01:14:10.340 --> 01:14:17.080
In 265 of the Chronicles, you get their
concept here.

01:14:18.340 --> 01:14:22.320
And most of these things, they have the
five articles of faith here listed.

01:14:24.640 --> 01:14:26.300
Concerning Christian baptism.

01:14:26.840 --> 01:14:31.360
And again, they make the same sort of
arguments that people have with infant

01:14:31.360 --> 01:14:31.780
baptism.

01:14:32.300 --> 01:14:36.800
One of the arguments that I think it was
Riddemann, or it might have been Marpeck,

01:14:36.880 --> 01:14:37.540
but I can't remember.

01:14:38.180 --> 01:14:42.660
One of the biggest things, the defenses
against infant baptism was they likened it

01:14:42.660 --> 01:14:43.400
to circumcision.

01:14:43.700 --> 01:14:49.080
And people still to this day will defend
infant baptism with circumcision.

01:14:49.540 --> 01:14:51.180
It was an interesting reply, I appreciate.

01:14:51.860 --> 01:14:53.300
I can't remember if it was Riddemann or
Marpeck.

01:14:54.680 --> 01:14:59.940
Where they said, okay, let's say then that
baptism is the equivalent of Old Testament

01:14:59.940 --> 01:15:00.720
circumcision.

01:15:00.720 --> 01:15:03.740
When did you circumcise a child?

01:15:04.840 --> 01:15:06.880
In the Old Testament, they answered back.

01:15:07.460 --> 01:15:08.820
After they're born, right?

01:15:09.620 --> 01:15:13.600
So you can't circumcise a child before
they're born.

01:15:14.120 --> 01:15:19.680
They said likewise, okay, let it be that
the likeness of circumcision is baptism,

01:15:20.060 --> 01:15:21.160
but you must be born.

01:15:21.560 --> 01:15:23.040
You must be born again.

01:15:23.240 --> 01:15:27.840
And when you are born again, yes,
we will then circumcise you with the

01:15:27.840 --> 01:15:29.720
likeness of baptism.

01:15:30.620 --> 01:15:33.440
And so I thought that was a neat comeback.

01:15:33.760 --> 01:15:35.380
I think it's a very good comeback,
actually.

01:15:37.160 --> 01:15:42.300
So looking at infant baptism, the same
passages that Grebel and all those do.

01:15:46.580 --> 01:15:50.700
About the whole, you know where they
mentioned people would give the arguments

01:15:50.700 --> 01:15:52.480
of whole households in the Book of Acts?

01:15:52.940 --> 01:15:55.000
They address that here on page 254.

01:15:55.420 --> 01:15:57.880
And they say, well, we don't know what
happened to the whole household.

01:15:57.880 --> 01:16:02.280
But it says, they cannot rejoice that they
have found faith in God as a jailer,

01:16:02.540 --> 01:16:03.640
and his household did.

01:16:03.800 --> 01:16:07.420
If they ever do, then baptize them,
exclamation point.

01:16:08.280 --> 01:16:11.720
And it just makes a lot of arguments back
to them.

01:16:12.020 --> 01:16:14.480
Concerning the Lord's Supper, it's
interesting.

01:16:15.060 --> 01:16:18.640
One little note, I just caught this last
night in the Chronicles when they were

01:16:18.640 --> 01:16:20.060
talking about Hubmeier.

01:16:20.560 --> 01:16:25.960
They mentioned in the Chronicles that he
gave us many insights into communion.

01:16:26.720 --> 01:16:32.480
And so, some of the Zwingli-ism can
somewhat be so symbolic that it's almost,

01:16:32.700 --> 01:16:33.600
why are we doing this?

01:16:33.860 --> 01:16:35.700
Because it's just out of obedience.

01:16:36.340 --> 01:16:40.060
Hubmeier had a deeper appreciation of the
sacraments, and it doesn't give any

01:16:40.060 --> 01:16:43.180
qualifications to that in the Chronicles.

01:16:43.320 --> 01:16:47.520
But it's interesting that it mentions
that, and so I wonder if these early ones

01:16:47.520 --> 01:16:49.640
had a deeper appreciation of some of those
things.

01:16:49.760 --> 01:16:50.160
I don't know.

01:16:50.780 --> 01:16:54.080
So they talk about the communion and give
those passages there.

01:16:56.740 --> 01:16:58.400
The other ones are pretty much the same.

01:16:58.500 --> 01:17:00.460
I guess, I only have a few minutes.

01:17:01.020 --> 01:17:05.220
The one that's the most distinctive to
them is the Christian community of goods.

01:17:05.800 --> 01:17:10.400
And again, however you apply these
passages in one form or the other,

01:17:10.520 --> 01:17:14.660
I think that it's a part of Jesus'
teaching.

01:17:15.120 --> 01:17:18.420
And obviously, people have applied that
different ways.

01:17:18.420 --> 01:17:21.720
So let's just hear the way these people
have applied it.

01:17:22.400 --> 01:17:23.920
They gave just different scriptures.

01:17:24.080 --> 01:17:28.860
What this was, was a little concordance
type of thing.

01:17:29.320 --> 01:17:30.900
And Conrad Grebel did the same thing.

01:17:31.140 --> 01:17:35.060
They would pass out little concordances,
because really people didn't have many

01:17:35.060 --> 01:17:35.540
Bibles.

01:17:35.920 --> 01:17:38.680
So Grebel had done a concordance.

01:17:38.780 --> 01:17:40.880
So people would just say, here,
these are the scriptures on baptism.

01:17:41.060 --> 01:17:43.400
Here's the scriptures on this or that.

01:17:43.480 --> 01:17:45.560
And that's kind of the way these articles
of faith.

01:17:45.560 --> 01:17:48.900
There's very little talking, just the
scriptures that are mentioned.

01:17:49.360 --> 01:17:53.980
And I'll just mention, oh, there's pages
of this, but I'll just mention three or

01:17:53.980 --> 01:17:54.480
four of these.

01:17:55.460 --> 01:18:02.000
In Exodus 16, it's interesting,
they use the term Golosanheit under the

01:18:02.000 --> 01:18:06.040
topic of community of goods.

01:18:06.180 --> 01:18:10.920
And I'm not sure I completely understand
that, but the idea of total surrender.

01:18:10.920 --> 01:18:12.640
Do you all use that?

01:18:13.820 --> 01:18:15.920
You've come from Dutch-speaking...

01:18:16.660 --> 01:18:18.240
Did you use Golosanheit as a term?

01:18:18.320 --> 01:18:20.500
Of course, where you grew up, you would
have used that.

01:18:23.590 --> 01:18:25.670
Within Emil Stoll's group and all that,
yeah.

01:18:26.430 --> 01:18:27.530
And the Amish did, okay.

01:18:29.370 --> 01:18:35.190
It's interesting, when I was in Germany
just recently, there was one lady at the

01:18:35.190 --> 01:18:37.730
hotel who spoke really good English.

01:18:37.870 --> 01:18:41.130
So I asked her, I said, do you still
use...

01:18:41.130 --> 01:18:42.130
What was the word Golosanheit?

01:18:42.210 --> 01:18:42.690
Do you know that word?

01:18:42.750 --> 01:18:43.210
She said, oh yeah.

01:18:43.410 --> 01:18:45.270
I said, define it for me.

01:18:45.770 --> 01:18:49.070
And so she had a little computer there,
so she dug it up and she got a definition.

01:18:49.370 --> 01:18:55.170
And it was all these typical words,
surrender, brokenness, those sorts of

01:18:55.170 --> 01:18:55.450
things.

01:18:55.590 --> 01:18:59.450
And then I asked her, I said, well,
is this a word, a common word in Germany

01:18:59.450 --> 01:18:59.870
today?

01:19:00.190 --> 01:19:01.070
Is this a word you would use?

01:19:01.170 --> 01:19:02.470
She looked at me and she said,
oh no.

01:19:03.550 --> 01:19:04.330
And I said, well why?

01:19:04.370 --> 01:19:07.290
And she said, because Germans are not
Golosanheit.

01:19:09.630 --> 01:19:10.230
Ouch.

01:19:11.630 --> 01:19:12.830
Well, maybe we're not either.

01:19:13.130 --> 01:19:16.410
But anyway, this topic is Golosanheit.

01:19:17.090 --> 01:19:20.770
Okay, they quote Exodus 16, 14.

01:19:21.090 --> 01:19:25.610
When God the Lord had led the children of
Israel out of Egypt, and when they were in

01:19:25.610 --> 01:19:30.070
the wilderness of sin, He gave them bread
from heaven, manna which they gathered,

01:19:30.410 --> 01:19:31.810
some more and others less.

01:19:32.310 --> 01:19:36.090
When they measured it with one omer,
those who had gathered much had nothing

01:19:36.090 --> 01:19:39.190
over, and those who had gathered little
had no lack.

01:19:39.610 --> 01:19:45.790
But when some kept part of it for the next
day, it bred worms and stank.

01:19:46.210 --> 01:19:47.750
This is an example for us.

01:19:48.150 --> 01:19:52.350
Now that God has brought the Christian
church out of the Egypt of the present

01:19:52.350 --> 01:19:56.950
time, the church in the wilderness of this
world should, be like the Israelites,

01:19:57.290 --> 01:20:00.550
the rich should have no more than the
poor, and the poor no more than the rich,

01:20:00.690 --> 01:20:04.090
but everyone should be given up for common
and equal use.

01:20:04.090 --> 01:20:09.310
The Apostle Paul explains it in 2
Corinthians 8, 14 is a verse they give

01:20:09.310 --> 01:20:09.530
there.

01:20:10.830 --> 01:20:12.530
Again, you can interpret that how you
want.

01:20:13.230 --> 01:20:16.430
Leviticus is another concept they use
frequently.

01:20:17.050 --> 01:20:18.830
It was the concept of the Jubilee year.

01:20:19.610 --> 01:20:22.990
What was Jesus meaning when He came and He
stood in Luke chapter 4 and He said,

01:20:24.390 --> 01:20:28.310
today the scriptures of the prophecy of
Isaiah is fulfilled in your hearing,

01:20:28.570 --> 01:20:31.110
and He said I'm going to proclaim the
acceptable year of the Lord.

01:20:32.970 --> 01:20:34.470
Leviticus 25 they're quoting.

01:20:34.630 --> 01:20:39.250
For six years each man in Israel was to
harvest his produce, but the seventh year

01:20:39.250 --> 01:20:44.530
was to be a year of release, a year of
rest for the land, kept as a Sabbath to

01:20:44.530 --> 01:20:44.950
the Lord.

01:20:45.350 --> 01:20:50.090
What the land bore in the seventh year
belonged to everyone, to the head of the

01:20:50.090 --> 01:20:53.610
household, the manservants, the
maidservants, the day labors, the

01:20:53.610 --> 01:20:56.230
household members and strangers,
the cattle and the beasts.

01:20:56.230 --> 01:21:00.350
Likewise a man who lent something to his
neighbor could not demand it back in the

01:21:00.350 --> 01:21:02.670
seventh year, but had to forego the debt.

01:21:03.110 --> 01:21:07.570
For it was a glorious and festive
proclamation of the year of freeing given

01:21:07.570 --> 01:21:08.250
by the Lord.

01:21:08.530 --> 01:21:12.430
This year of freeing pointed to the time
of the new covenant in Christ,

01:21:12.870 --> 01:21:17.050
which is the true year of freeing,
the acceptable year of the Lord of which

01:21:17.050 --> 01:21:17.930
the prophet spoke.

01:21:18.290 --> 01:21:22.550
This is why all the goods bestowed on us
by God in this new time should be held in

01:21:22.550 --> 01:21:23.730
common in Christian love.

01:21:23.730 --> 01:21:27.290
We should enjoy them with our brothers,
neighbors and household members and no

01:21:27.290 --> 01:21:31.670
longer amass them for ourselves as during
the former, quote, six years.

01:21:32.290 --> 01:21:36.890
Now it is much more glorious and festive
proclamation of the year of God's grace

01:21:36.890 --> 01:21:38.230
than it was in the Old Testament.

01:21:38.790 --> 01:21:41.350
And I'll just give two more passages that
they frequently used.

01:21:42.990 --> 01:21:46.370
Numbers 18, Deuteronomy 12 and Joshua
speak of the priesthood.

01:21:47.070 --> 01:21:51.530
The Lord said to Israel, The priest shall
have an inheritance.

01:21:52.130 --> 01:21:57.090
Yes, I shall be their inheritance,
and you shall give them no possession

01:21:57.090 --> 01:22:00.710
among the people, for I am their
possession.

01:22:01.330 --> 01:22:06.730
That applies to the whole people gathered
in Christ Jesus, for they are all a royal

01:22:06.730 --> 01:22:08.450
priesthood of God in Christ.

01:22:08.950 --> 01:22:13.510
The earlier priesthood lived from the
sacrifices which once they had been made

01:22:13.510 --> 01:22:17.610
no longer belongs to those who bought
them, so it should be in the Christian

01:22:17.610 --> 01:22:18.450
church today.

01:22:19.090 --> 01:22:24.510
And then finally, and there's lots more,
but John chapter 17, they frequently

01:22:24.510 --> 01:22:27.170
quoted, and then we'll end with this.

01:22:27.690 --> 01:22:34.910
In John chapter 17, they mention here the
passage that Jesus says, I pray for them,

01:22:35.610 --> 01:22:39.290
I pray not for the world, but for them
which thou hast given me, for they are

01:22:39.290 --> 01:22:45.830
thine, and all mine are thine,
and thine are mine, and I am glorified in

01:22:45.830 --> 01:22:46.110
them.

01:22:46.470 --> 01:22:50.230
And now I am no more in the world,
but these are in the world, and I come to

01:22:50.230 --> 01:22:54.650
thee, Holy Father, keep thou thine own
name, those who thou hast given me,

01:22:54.790 --> 01:22:57.730
that they may be one as we are one.

01:22:58.590 --> 01:23:05.410
The concept that they felt is an attribute
of God being represented in here,

01:23:05.650 --> 01:23:10.130
talked about in the brotherhood of the
Trinity, is to be something expressed in

01:23:10.130 --> 01:23:14.610
the brotherhood of our fellowships,
that this attribute of God is to be shown

01:23:14.610 --> 01:23:18.130
out, and he stakes his testimony on it
that the world may know him.

01:23:18.690 --> 01:23:24.090
And even if you don't accept all of what
the Hutterites stood for there,

01:23:24.310 --> 01:23:28.030
and as we go through the different people,
the Amish groups, and as we get to Holland

01:23:28.030 --> 01:23:33.210
with the Dutch groups, I think there's
principles of this that I think that no

01:23:33.210 --> 01:23:35.370
matter what, we should be able to look at
and see.

01:23:35.370 --> 01:23:42.450
Because a lot of things the Hutterites
gave us represented a bringing out of a

01:23:42.450 --> 01:23:44.090
lot of the concept of the Swiss
brotherhood.

01:23:44.370 --> 01:23:51.430
So, that is the concluding of today,
and tomorrow we're going to get into the

01:23:51.430 --> 01:23:57.810
brutal Ierogema of the Anabaptists and see
where they eventually get beat down to

01:23:57.810 --> 01:24:02.290
almost nothing into their revives from a
German revival.

01:24:02.290 --> 01:24:04.970
So, let's pray.