David J. Engelsma,
The Sixteenth-Century Reformation of the Church, p. 63:
It is, however, the urgency of the conflict of the
Reformed faith with Anabaptism in our day that needs to be sounded and
appreciated. If one thinks only of the physical descendants of the
Anabaptists, the Hutterites in South Dakota and the Amish in Indiana, he
will regard the notion of a conflict as nonsense. But let him consider
that the spiritual descendants of the Anabaptists dominate the American
religious scene. Non-Roman Catholic religion in America is
overwhelmingly Anabaptist. It rejects infant baptism; the covenant;
total depravity; justification by faith alone; and sovereign, gracious
predestination. Its gospel is salvation by free will and good works. It
is anti-doctrinal and anti-confessional. It spurns the unity of the
church as manifested in a denomination. It is individualistic;
experience-centered; and millennial, dreaming the Anabaptist dream of
the thousand-year, carnal reign of Christ on earth.
There is even in some quarters the surfacing of the
latent Anabaptist characteristic of revolution. The latter-day
Anabaptists are willing to resort to force against the state over their
church-schools, over abortion, and over other laws that they judge
oppressive and unjust.
There churches call themselves evangelical or
fundamentalist. In fact, they are Anabaptist.
The preachers who are the successors of Carlstadt,
Muntzer, Grebel, Hutter, and Joris are Billy Graham, Jack Hyles, Jerry
Falwell, Ed Dobson, Bill Hybels, and the entire charismatic swarm.
In one of history's ironies, the Anabaptists who once
skulked in woods and fields, the outlaws of society, now worship in huge
cathedrals and command the attention, and even deference, of the
Handout in connection with the
Belgic Confession Class on Article 1, "There
is Only One God (I)."