In this article, I will highlight compare and contrast the 16th-century Anabaptists and the Meserete Kristos Church (MKC) in Ethiopia. Despite the considerable differences in time, geography, population, and culture, both movements exhibit striking similarities that merit our attention. I aim to inspire readers to delve deeper into the shared commitment to Anabaptist principles and to unite in advancing the Great Commission of Jesus Christ.

1. Early Anabaptists and the emerging MKC had no state recognition

In the tumultuous climate of 16th-century Europe, the Anabaptists arose amidst state violence and the Peasant Revolt, advocating for believers’ baptism and a separation of church and state. Facing severe persecution from both government and established churches, with even some leading reformers endorsing violence against dissenters, the Anabaptists sought refuge in their convictions, promoting adult baptism as a key tenet of faith.

In contrast, the MKC developed in Ethiopia under a feudal regime where Protestantism was significantly marginalized due to the Ethiopian Orthodox Church’s dominance as the state religion. Amidst calls for social and economic reforms and peasant unrest advocating for land rights, Ethiopian Protestantism gained traction, particularly after World War II, when Western missionaries, including Mennonites, began humanitarian efforts. Despite existential challenges, MKC emerged by forming congregations and preaching the gospel without having state recognition.

2. Early Anabaptists and MKC developed in the context of state churches

The Anabaptist teachings were transmitted to MKC through Mennonite missionaries who contextualized these beliefs within Ethiopia’s sociopolitical landscape. Both groups emphasize faith in Jesus Christ as the sole path to salvation, contrasting with the Ethiopian Orthodox Church’s blend of faith and good works. Early Anabaptists came into being in Roman Catholic and Protestant settings. Roman Catholicism also taught a blend of faith and good works.

MKC underscores Jesus as the model for believers and implements measures to prevent the spread of false teachings to maintain the authenticity of their ministry. They champion believers’ baptism as a significant act of obedience, rejecting the infant baptism inherent in the Ethiopian Orthodox tradition. This created tension, especially when MKC rebaptized individuals previously baptized as infants, stirring disapproval from the emperor and challenging established norms. Early Anabaptists also encountered problems with rebaptisms in 1525.

The theological foundations of MKC, influenced by the revivalist practices from various Pentecostal movements, emphasize the active role of the Holy Spirit in believers’ lives, affirming the necessity of continuous spiritual filling and empowerment.

Initially, MKC leaders did not explicitly oppose military service, as Ethiopia’s political climate often coerced participation, particularly during the Derg regime. This political environment forced compromises that aligned with state actions, resulting in mixed responses among members regarding military involvement. Over time, MKC maintained an inward focus on the spiritual ministry while seeking to avoid political entanglement, though differing opinions within the church emerged, particularly regarding the legitimacy of political engagement. Consequently, while MKC officially refrains from political alignment, many members have wrestled with their roles in government, reflecting a tension between faith convictions and civic duties within the context of Ethiopian politics.

3. Early Anabaptists and MKC have significant names

Anabaptism, which means “to baptize again,” was originally assigned to the radical reformers advocating for adult baptism as a personal commitment to Jesus. They identified themselves as “Brothers in Christ.” Conversely, the MKC chose the name “Meserete Kristos,” meaning “Christ Foundation Church,” reflecting historical ties to the Mennonite Church and resonating with local culture. This was a strategic decision made in 1959 to distance itself from foreign associations while fostering an identity that transcended nationality and ethnic identities, thereby aiming to connect globally based on shared Christian beliefs.

4. Early Anabaptists and MKC were willing to endure faith-based persecution

The early Anabaptists exemplified resilience amid persecution, often choosing suffering over renouncing their beliefs. This ethic is mirrored in MKC’s approach, where members view suffering for Christ as a shared, joyous commitment. Community support during trials fosters social bonds akin to family, and while MKC does not seek persecution, it confronts challenges with steadfastness, which ultimately strengthens their faith. This community of endurance enhances their ability to persevere through adversity, reflecting a commitment to the gospel’s teachings.

5. The early Anabaptists and the MKC were unwavering in their commitment to the Great Commission, even in the face of persecution.

 The early Anabaptists, despite facing violent opposition, stood firm and shared their faith with courage and conviction. The threat of violence and the sight of their fellow believers being persecuted and killed did not deter them; instead, they passionately conveyed their beliefs, resulting in a steady increase in the movement’s followers.

Similarly, during the oppressive regime of the communist government in Ethiopia, the MKC faced significant persecution. Rather than extinguishing their faith, the believers’ determination only strengthened. Their passionate commitment to sharing the gospel of Jesus Christ allowed the church to flourish, despite the challenges they encountered. A small group of devoted followers bravely resisted the propaganda of the atheist regime, persevering in their mission to spread the teachings of Jesus Christ. Consequently, their numbers grew exponentially, demonstrating the power of faith in the face of adversity.

The parallels between the Anabaptists of the 16th century and the MKC reflect the resilience of faith communities in the face of adversity, underscoring the importance of community identity and the adaptation of spiritual beliefs across cultural contexts.