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May 1, 2026

The Russian Revolution: A New History … Some Reflections Upon Visiting Europe

By Clarke Morledge

The Cathedral of Trier, Germany, with its mix of Gothic and Baroque architectures, built with bricks dating back to the Roman era. A grand symbol of Christianity which towered over the home of Karl Marx’s youth, just a few blocks away.

 

From the Christianity Along the Rhine blog series….

My elderly Scottish friend was looking a bit agitated, after she came walking back from viewing the statue of the (in)famous author of The Communist Manifesto…

My wife and I were waiting for our bus to pick us up after taking a walking tour of Trier, Germany. It was our last stop on our week-long cruise down the Rhine River, in October of 2025, which included an extra day or so traveling up the Moselle River, which flows into the Rhine. Trier is located up the Moselle River, close to the border with Luxembourg.

Trier is a very ancient city, going back to Roman times. Emperor Constantine, of the 4th century, spent a good bit of time there. Since Constantine, the influence of Christianity can be felt in Trier, with several large churches and a cathedral rising prominently above the city. As we left the plaza where the city cathedral was, we made our way to find our bus near the Porta Nigra, a wonderfully well preserved Roman gate to the old city.

While waiting for the bus, our tour guide pointed out an unassuming storefront with what looked like an apartment above it. Our tour guide told us that Karl Marx had lived in this apartment in the 19th century, until he was about 17 years old.

Who would have thought that one of the greatest masterminds of social change in the modern era grew up above a storefront like this one….

 

Karl Marx’ childhood home in Trier, Germany. Across the street from Porta Nigra, one of most well preserved architectural artifacts dating back to the Roman era.

 

Karl Marx infamously remarked that “religion was the opiate of the masses.” I do wonder if Marx’s experience living in Trier, with its massive cathedral only a few blocks away, had influenced him somehow to have such a negative view of Christianity. Marx’s parents were nominally Jewish when they grew up, but Marx’s father converted to Lutheranism just before young Karl’s birth, not because the father had a genuine faith experience, but rather because it allowed the father to retain his career as a lawyer in a predominantly Christian city.

Just down the street from Porta Nigra, I spotted an interesting statue about a block away. We had about fifteen minutes before our bus would arrive, so I went to check out this statue.

I passed a member of our group walking back from the statue, a sweet older lady from Scotland. My wife and I enjoyed several dinners together on our Viking longship with this lady and her Scottish husband during our week together on the Rhine River.

Her pace was brisk as I stopped her to ask about the statue. She told me that it was a statue of Karl Marx, but once she saw it, she immediately lost interest. Quickly, she took up her pace again, swiftly making her way back to wait for the bus. Clearly, her speech was dripping with disdain for the controversial intellectual, whose theories of economics and religion in the 19th century plunged the 20th century world of Europe into decades of chaos and the turmoil of the Cold War. Obviously, my Scottish friend lived through several of those decades as the Soviet Union and the rest of Europe were at odds with one another.

While Karl Marx never lived to fully realize his dreams of a utopian society free from the supposed shackles of Christianity, he had his followers. The most significant figure was the Russian political theorist Vladimir Lenin, the chief architect of the Bolshevik Revolution. Russia was really where the communist social experiment unfolded for the first time. But the seeds of the Russian revolution were germinated in coffee shops, universities, factories, newspaper printing shops, and apartments all over Europe in the era before the Great War (World War One).

A quick glance at Lenin’s biography indicates that he traveled extensively across Europe, outside of the watchful eye of the Russian government. London, Paris, Munich, Stockholm, and Bern, Switzerland were all cities where Lenin developed his ideas for radical social change, based on his reading of Karl Marx’s work. Having spent several weeks in Europe in October, 2025, it gave me an opportunity to think about how the legacy of Marxist/Leninist ideology had its beginnings.

Statue of Karl Marx in Trier, Germany, the city of Marx’s youth. The statue remains as a testimony to the secularization in recent centuries of Europe, which was once the heart of the Christian world.

 

Historian Sean McMeekin wrote The Russian Revolution: A New History, published on the 100th anniversary of the Bolshevik Revolution in 2017, chronicles the story of the revolution, where Lenin had taken the theories of Marx and sought to put them into practice, towards the end of World War One. The book had come recommended to me by an evangelical Christian historian, Thomas Kidd. After visiting Trier, and walking around Marx’s statue there, I decided it was time to learn about the Marx-Lenin legacy.

The story of the book is a wild ride through the history of Europe a little over a hundred years ago. By the late 19th century, modern revolutions against traditional monarchical governments had shaken up Europe. The tsarist kingdom of Russia was no exception. A young Vladimir Lenin had grown up witnessing the conflict for himself.

Lennin’s older brother had joined a revolutionary group while studying at university. This older brother became involved in a plot to assassinate the tsar, but the plot was foiled before the attack could take place. Lenin’s brother was executed for this act of treason in 1887. Lenin would never forgive the tsarist government for killing his elder brother.

When Lenin himself went to university, he discovered the writings of Karl Marx, and it changed his life. By the last decade of the 19th century, and after recently getting married, Lenin had been arrested and sentenced to exile in Siberia. The tsarist government had given him a light sentence, as they did not view Lenin as being a serious threat, so Lenin was given a large measure of freedom during his exile. After serving his sentence, Lenin left Russia to wander around Europe. In city after city, Lenin would try to find other like-minded revolutionaries who had read Karl Marx’ writings, hoping to inspire them to come up with plans to achieve their utopian goals.

The Bloody Sunday massacre of starving Russian peasants by the tsar’s army in 1905 sparked a whole series of events which forced the tsar to allow for some reforms. Lenin thought these reforms were not enough, being completely sold on a vision of radical reform, based on violent overthrow of the government. Lenin moved back and forth, in and out of Russia, looking for an opportunity to put his plans into action.

Finally, the crisis of World War One served as the eventual opportunity to realize his dreams of a utopian world. Lenin was a brilliant strategist, and his Bolshevik party established the Soviet government. Part of Lenin’s apocalyptic vision was that once Russia would embrace communism that the rest of war torn Europe would follow suit shortly thereafter. While the full apocalyptic vision of Lenin was never realized, he did manage to trigger an intense civil war, with a bloody end leaving his revolutionary government with absolute power.

Porta Nigra is one the best preserved Roman gate to the city of Trier, Germany. The gate dates back to 170 CE, before Christianity had thoroughly spread across the Roman Empire. I took this photo from the sidewalk in front of Karl Marx’s boyhood home (at least for a time), an apartment above a retail shop.

 

McMeekin takes the reader on the journey, with all of its twists and turns. While the book never dives too deeply into the theological beliefs of the leading figures of the Bolshevik Revolution, including Lenin, it does make one think how such an ideological vision of a political utopia, bent on trying to destroy Christianity, could have wrecked so much havoc on the world of the 20th century. The main drawback of McMeekin’s work is that he focuses primarily on secular and political matters, without going enough into the reasons why Bolsheviks like Lenin were motivated to do what they did.

The big takeaway from McMeekin’s work I got was that Lenin managed to pull off a massively successful bait-and-switch tactic to obtain power in Russia. World War One was not going so well, forcing Tsar Nicholas to abdicate his throne in the spring of 1917. But the Russian liberals who succeeded Nicholas did not fair much better, and Lenin seized the opportunity culminating in the October Revolution later that year. Lenin campaigned on a peace platform for getting Russia out of the war with Germany, only to focus his energies on fighting an intense civil war, between the Red and White Russian armies, all in the name of Marxist ideology. The Reds ultimately won, but at a terrible cost. Many more Russians died during the Russian civil war than during the war with Germany, mostly due to disease and starvation.

As I stood staring at that statue of Karl Marx in Trier, Germany, it made me wonder if Marx ever really imagined that his theories of political utopia would lead to the deaths of millions of people. At one point during the Bolshevik rise to absolute power, the new government was so short of cash that gangs of Bolshevik thugs raided and looted Russian Orthodox churches, looking for treasures of chalices and artwork that could be sold on the black market, murdering devout Christians who stood in their way. McMeekin puts the number of deaths related to the Russian revolution at over 20 million people.

I never made it to Russia when my wife and I went to Europe in October, 2025…. probably could not even get there now, even if I wanted to. Much has changed since the late 1980’s collapse of the Soviet Union, which was built upon the ideologies of Karl Marx and Vladimir Lenin, but Russia’s place in the world today has been severely complicated by its military invasion of the Ukraine. It makes me wonder how much the Marx-Lenin legacy still lingers on in Putin’s Russia.

After finishing Sean McMeekin’s book, The Russian Revolution: A New History, I fully understood why my older lady friend from Scotland, whom my wife and I met on our river cruise down the Rhine River, never wanted to learn any more about Marx’s statue once she spotted it. Now I know why she looked so agitated, as she briskly walked away from viewing Marx’s statue. As someone living in Europe, in the shadow of the 20th century conflict resulting from the terror introduced by Marxist-Leninist ideologies, she knew enough already.

 

The Russian Revolution: A New History, by Sean McMeekin.

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April 3, 2026

Martin Luther in the Hot Seat at Worms and Heidelberg

By Clarke Morledge

From the Christianity along the Rhine blog series….

Martin Luther once delivered a sermon on Good Friday, where he said this:

“Until the present we have been in the Passion week and have celebrated Good Friday in the right way …. Cast your sins from yourself upon Christ, believe with a festive spirit that your sins are His wounds and sufferings, that He carries them and makes satisfaction for them…..Press through all difficulties and behold His friendly heart, how full of love it is toward you, which love constrained Him to bear the heavy load of your conscience and your sin.” 

A lot of ink has been spilled on Martin Luther… and I have read a few pages of it!

One of my closest friends from high school, Thomas Coyner, died a few years ago due to a debilitating life-long illness. Eight years before Thomas died, his father, Boyd Coyner, a retired professor of history at the College of William and Mary (where I work as an IT engineer), died as well.

The Coyner family loved books.

When Dr. Coyner died, my friend Thomas gave to me his dad’s collection of books on Martin Luther. It was a bunch of books! Thomas’ dad was apparently an expert on the life of Martin Luther, the famous German Protestant reformer of the 16th century. This made sense in that Dr. Coyner had grown up in a Missouri Synod Lutheran Church, named after Martin Luther himself.

I have heard it said that there are more books written about Martin Luther than any other figure in Western history.  I can believe it! Some of Dr. Coyner’s collection are tomes, including Martin Brecht’s three volume set, with some 1400 pages total…. and that is not counting the endnotes!!

I deeply treasure these books on Luther, though I confess that I hardly have read them all. The standard, recommended biography of Luther, which is nicely short and compact, is Roland Bainton’s Here I Stand: A Life of Martin Luther. Bainton’s book got me hooked on Luther, not just as a pivotal Protestant theologian, but as a shaper of Western culture more broadly.

So, when my wife and I embarked on a cruise on the Rhine River, in October, 2025, I was determined to check out some of the spots where Luther made his mark in Germany, during those crucible years of the Protestant Reformation movement. A day-long bus tour scratched my church history itch.

The Reformation Monument in the city of Worms, Germany, where Martin Luther (statue in the middle) made his famous “Here I Stand, I Can Do No Other” speech before the Holy Roman Emperor Charles V. I had to navigate around the Japanese tourists who surrounded the monument, to get my friend to snap a photo of me!

 

Walking the Streets of Worms, Germany

First up was a visit to the city of Worms. As a seminary professor still in his thirties, Martin Luther had been summoned to Worms to appear before Charles V, the emperor of the Holy Roman Empire, in the year 1521.

Historians call this the “Diet of Worms,” which has nothing to do with some sort of creepy health fad to help you lose weight. A “diet” is an antiquated reference to a meeting of a legislative body, and “Worms” is simply the name of the city where this meeting was held.  So, it was at this “Diet of Worms” where Luther uttered (at least, it is commonly told that way) the famous saying, “Here I stand, I can do no other.”

Four years earlier, in 1517, Martin Luther had published a criticism of the medieval practice of the sale of indulgences, which crudely put would allow a dead relative to lessen their time in purgatory, if a living relative were to hand over some cash to the medieval church authorities. This got Luther into some hot water with the church establishment, which only emboldened Luther to publish criticisms of other medieval Catholic practices and doctrines.

At the Diet of Worms, Luther had been asked to recant his writings. What prompted Luther to get into so much trouble?

Back in 1453, the great Christian city of Constantinople had finally fallen to the Turks. Intellectuals from that city fled towards the West, bringing ancient copies of the New Testament with them. Luther had been impressed by a newly researched version of the Greek New Testament, published by the Dutch scholar, Desiderius Erasmus, who spent several years researching some of those ancient copies of the New Testament from the East. From that version of the New Testament, Luther had felt compelled to challenge the Western medieval doctrine of purgatory, among other doctrines, putting his ideas into book form.

The printed book, using the newly acquired technology of the printing press in Germany, was like the Internet of the 16th century. Luther was a master in using this 16th century form of “social media” to broadcast his ideas to the world. The likes of Taylor Swift may rule the world of Instagram today, but in the 16th century, it was Martin Luther dropping a stack of papers at the door of the Wittenberg printing shop, to be converted to movable type, which shook up the medieval world.

 

A statue in Worms, Germany, of Martin Luther, the hero of the Reformation…. and a thorn in the flesh to the medieval church establishment. My photo, October, 2025.

 

Luther had set off a firestorm of controversy, engulfing his whole life, thus starting a conversation which set the intellectual course of the West for the next 500 years. Along the way, millions have experienced spiritual joy resulting from his fresh look at the basic essentials of the Christian faith, and what it means to be a Christian. Nevertheless, on the downside, thousands, if not millions of people have tragically lost their lives through wars and persecutions, partly related to the controversy which Luther ignited.

Luther himself dodged the fate of almost certain death, by the hands of authorities, in the wake of his appearance before Charles V. After refusing to recant his writings, Luther was able to leave Worms safely, before being kidnapped by those who sought to protect Luther’s life. Luther would go on and translate the Bible into the common language of the German people.

Ancient city wall of Worms, Germany, built by the Romans, about the time of Christ. A moat surrounded the city, fed from the waters of the Rhine. But now it is just a sidewalk and a city street. My photo, October, 2025.

 

Worms, Germany, is a remarkable city to visit. During the period of the ancient Roman empire, Worms had been an outpost along the Rhine River. What is weird today is that the Rhine River is actually a few miles away from the city now. The Romans had built a wall around the city at the shore of the Rhine, to protect against Germanic invaders. For centuries, the Rhine was marshy and difficult to navigate, particularly for larger boats.  In the 19th century, the Rhine was dredged to make for a deeper, straighter channel, thus eliminating the more marshy areas.

The city had been mostly flattened during World War 2, as Americans chased the German army out of the city. The oldest cathedral in the city was spared the artillery barrage of the Americans. Nearby that cathedral is the spot where Luther appeared before Emperor Charles V, to make his bold defense of the Reformation, just less than 400 years before American tanks entered the city. The layers of history across the centuries in Worms makes anything in America look rather piddly!

The area around the cathedral in Worms, Germany, not long after the American bombing raids towards the end of World War 2. Photo preserved inside the cathedral, where I took a snapshot of it.

 

From Worms, Germany, to Heidelberg

Thankfully, there was a restroom near where the bus stopped to pick our group up. This was one of the few restrooms that did not cost me a Euro coin to use it!

Europe travel tip: Keep a few Euro coins in your pocket as you travel across the continent. They will come in handy.

After visiting Worms, the next stop was in the city of Heidelberg, at the eastern edge of the Rhine River valley. Heidelberg is known for its great castle, looking over the Neckar River. A good part of Heidelberg, including part of the castle, was destroyed by the “Sun King,” Louis XIV of France, in the late 17th century. For decades after World War 2, the American military had a significant military presence there, as the city was largely spared of the destruction from the war.

The old bridge crossing the Neckar River, in Heidelberg, Germany, with the famous castle above.

 

But my main interest with Heidelberg was in finding the spot where Martin Luther participated in the “Heidelberg Disputation,” a defense he made of his theology in 1518 at an Augustinian seminary, where the University of Heidelberg is located today. Luther managed to persuade at least some of his Augustinian monastic colleagues of the validity of the theological principles he championed at Wittenberg, where he served as a professor of the Bible. This was just three years before his fateful meeting before Emperor Charles V in Worms.

It was at this Disputation in Heidelberg where a young Dominican monk, Martin Bucer, heard Luther speak for the first time. Bucer became a follower and friend of Luther, and a pivotal figure in his own right, though his influence today is overshadowed by theological giants like Luther and later, John Calvin. The life of Martin Bucer will be a topic of a future Veracity blog post.

The spot where Martin Luther delivered his Disputation in Heidelberg before fellow Augustinian monks, in defense of the Reformation.

 

An Educational Dinner Conversation at a Wedding Reception…

One more little anecdote….

At a wedding reception a few years ago, I sat next to Philip Cary, a theologian at Eastern University in St. David’s, Pennsylvania. Cary has done several recorded classes for The Teaching Company, as he is an expert on both Saint Augustine and Martin Luther. It was an unexpected surprise to be at a sit-down wedding reception, having dinner with a world-class scholar like Philip Cary.  The Bible-geek in me enjoyed the conversation just as much as the food! I kept Dr. Cary talking so much with all of my questions, I do not think he ate hardly anything!

Cary believes that Augustine and Luther are the two most influential thinkers in the Protestant Christian West ( I have written two blog posts about Augustine earlier this year). Interestingly, Martin Luther was an Augustinian monk, about the time he triggered the revolution of the Protestant Reformation.

Martin Luther has been one of my theological heroes (as well as Augustine), but like Augustine, he had his faults, too. Luther’s legacy is enduring, but it has been tarnished by some of his anti-semitic writings of his later years, prompting a deficiency in Protestant thinking which is being corrected by scholars over the last few decades. I will be writing more about this in the future. In the meantime, it is worth celebrating the man’s positive side, as Luther pretty much gave us the Five Solas of the Reformation:

  • Sola Scripture (Scripture alone)
  • Solus Christus (Christ alone)
  • Sola Fide (Faith alone)
  • Sola Gratia (Grace alone)
  • Soli Deo Gloria (Glory to God alone)

Luther’s Good Friday sermon focused on the cross, but he also reminded his listeners about the resurrection:

“If we deal with our sins in our conscience and let them continue within us and be cherished in our hearts, they become much too strong for us to manage and they will live forever.  But when we see that they are laid on Christ and He has triumphed over them by His resurrection and we fearlessly believe it, then they are dead and have become as nothing.”

On this Good Friday, as we remember what Jesus accomplished for us and our salvation on the cross, it is good to recall the message of the Gospel that Martin Luther risked his life to guard, to protect, and to proclaim to the whole world.

My favorite podcast (still) is The Rest is History, narrated by historians Dominic Sandbrook and Tom Holland. Here is the episode where they talk about Martin Luther’s encounter with Charles V at Worms, nearly 500 years ago. Standing in that spot where Luther uttered his memorable defense really brought the story alive to me!!

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March 21, 2026

Cambridge House at W&M Annual Spring Lecture: Wednesday, March 25, 7pm

By Clarke Morledge

Friends of the Cambridge House at the College of William and Mary!!

Join Cambridge House Christian Study Center for their Spring Public Lecture on Wednesday March 25th at 7PM in Tucker Hall on the William & Mary Campus. They welcome Professor Norman Wirzba, Distinguished Professor of Theology and a Senior Fellow at the Kenan Institute for Ethics at Duke University. His lecture is entitled “Humanity’s Place in a Wounded World”. Learn more at the Cambridge House event page.

This year, the College of William & Mary is all about the “Year of the Environment,” reminding us that we are stewards of the earth. The Cambridge House would like to add a distinctively Christian voice to the conversation, noting that the Book of Genesis reminds us that we are stewards of the earth because God created humanity in God’s image, so that we might steward God’s creation of the world well, particularly in view of “Humanity’s Place in a Wounded World,” the topic of Dr. Wizrba’s presentation.

Spread the word, and invite others to come, as this is Cambridge House’s annual public spring lecture for the campus and greater Williamsburg community. All are welcome!

 

 

 

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March 13, 2026

The Triple Baptism of Felix Manz: Founder of Anabaptism

By Clarke Morledge

From the Christianity Along the Rhine Blog Series…

The courage and conviction of a Swiss radical reformer, Felix Manz, has inspired Christians who have since come after him for almost 500 years. But who was Felix Manz?

In October, 2025, my wife and I took a trip to Europe, visiting a few sites linked to the history of the Protestant Reformation. One of those sites was the city of Zurich, Switzerland, the home of Huldrych Zwingli, one of the leading lights of the Protestant Reformation, alongside more well-known figures like Germany’s Martin Luther and Geneva’s John Calvin. Check out the two-part blog series about Zwingli recently covered a few months ago on Veracity, which gives some background regarding Felix Manz.

Felix Manz was at one time a follower of Zwingli, the great Protestant reformer of Zurich. Desiderius Erasmus, one of the most widely read authors of the day and a theologian from the Netherlands, had shocked the medieval world with his new, authoritative Greek New Testament. Since the fall of Constantinople to the Turks in 1453, scholars from the Christian East had brought their copies of the Greek New Testament to the Christian West. In examining these copies of the New Testament, which was originally written in Greek, it became apparent that some traditional interpretations of the New Testament popularly received in the West were not accurate. In going back to the original sources, “ad fontes,” as humanists like Erasmus called it, a new effort was made to refresh medieval ideas about the New Testament. Feliz Manz had become familiar with Erasmus’ work, and it changed his life.

Zwingli and Manz were part of this effort in Zurich, Switzerland. Like Zwingli, Manz had been educated in the biblical languages of Hebrew and Greek. Zwingli was the fiery preacher who advocated for the reforms of Erasmus, but Zwingli went beyond Erasmus in challenging papal authority itself. At first, Felix Manz applauded Zwingli’s efforts for reform. However, later on, Manz did not believe that Zwingli went far enough.

Zwingli was convinced that the traditional Christian view affirming the practice of infant baptism was thoroughly biblical. But Manz was not convinced. Manz and his friends were persuaded that only the practice of “believer’s baptism,” whereby adults (or perhaps older children) who made a profession of Christian faith should be baptized.

Felix Manz, who had been baptized as an infant, was baptized as an adult near this spot in Zurich, Switzerland, an act defiance and conviction, which cost him his life. Manz’ “believer’s baptism” happened just over 500 years ago, in January, 1525. Manz was executed two years later, 1527. My photo, October, 2025.

 

The Anabaptist Movement:  Felix Manz, the First Anabaptist

A debate was held in the mid 1520’s, some five hundred years ago, presided by the  Zurich city council, to determine who was right, Zwingli or Manz. In the end, the Zurich government authorities sided with Zwingli.  Manz and his friends took the radical step of having themselves baptized by one another.

Imagine the shock to the medieval mind this type of thinking created. Felix Manz had already been baptized once as a baby. But now, as a believing adult, he became re-baptized, or baptized for a second time, having become convinced that his baptism as a baby was not grounded in Scriptural teaching. Ephesians 4:5 called for “one Lord, one faith, one baptism,” so Manz’ second baptism threw a wrench into the older, traditional theology. It was for this reason that Manz and his friends became founders of the Anabaptist movement, whereby the term meant to be “baptized again.”

Yet the authority of the church and the state were tightly intertwined at this time. The Zurich government decided that Manz should be punished, to set an example for others who dared to challenge the state’s authority to weigh in on religious matters.

What was Manz’ punishment? To be baptized yet a third time, but this time, it would be death by drowning in the Limmat River, which passes through the city of Zurich.

His former friend, Zwingli, did nothing to intervene. As the citizens of Zurich  looked on, Felix Manz was tied up and bound, and then tossed into the freezing Limmat River in early January, 1527.

Felix Manz became the first martyr for the Anabaptist cause, inspiring groups today like the Mennonites and the Amish, who follow in that same theological tradition established in the early 16th century.  The Anabaptists tended to pick up other radical teachings, associated with their readings of the New Testament, such as the rejection of military service and communal living with no private property, ideas which led to further persecution from both Roman Catholics and more mainline Protestant movements.

A little over a century later, Felix Manz’ specific teaching regarding believer’s baptism was embraced by another reform movement within the larger Protestant movement, which we now know as the Baptist faith.  Those early Baptists were very much like their “Reformed” cousins in their theology, except for where they stood on infant baptism. In other words, while Felix Manz did not survive his “third” baptism, his teachings did survive and flourishes in both Anabaptist and Baptist circles all over the world today.

Thankfully, Christians today generally try not to use the force of the state to regulate theological opinions. Local churches will have their differences on whether or not infant baptism is permitted for their congregations. But it is quite common for infant baptism affirming churches to maintain some form of fellowship with infant baptism non-affirming churches, and vice-versa, despite differences in such practices. This is not wholly unlike how local churches may differ regarding whether or not women may serve as elders; part of the so-called complementarian-egalitarian controversy, or with differences regarding whether or not certain supernatural gifts of the Spirit; such as speaking in tongues and prophecy, are thought to be normative today.

For centuries, most Christians in the West from the era of the early church developed the habit of having their children baptized within a few weeks, if not days, after birth. Felix Manz broke the mold which had anchored Western Christianity, and he paid for that with his life.

Many evangelical churches today, of the so-called “interdenominational” or “non-denominational” variety, have replaced infant baptism with something called “baby dedications.” This practice is kind of a half-way approach to resolving the baptism controversy.  A “baby dedication” looks like infant baptism (sort of), but it is not baptism. But at least it conveys to parents a means by which their infant children can have some type of meaningful connection to their local church.

The only problem with a “baby dedication” is that it only has vague support for it in the Bible, if any. But so-called “interdenominational” or “non-denominational” churches often go that route as it is an imperfect yet practical means of maintaining some type of peace in such churches.

Before Felix Manz, Christians never practiced “baby dedications,” for the first 1500 years of the Christian movement’s history, and scholars debate as to when the practice finally caught on. Some say that the Anabaptists themselves adopted the practice in the 16th century, looking to examples in the Bible like Hannah dedicating her child to the Lord (1 Samuel 1:11) and Mary and Joseph presenting their baby to the Lord in the Temple (Luke 2:22). But it has only really been in the modern era, with “interdenominational” or “non-denominational” churches, that “baby dedications” have become normative in at least certain parts of the Protestant evangelical world.

Basically, either you have infant baptism in a local church, or you do not. It is a binary choice. But  “baby dedications” offer such local churches a means of adhering to the common ground held by all Christians affirming the validity of “believer’s baptism” for adults or older children, and not introducing a potentially divisive issue like infant baptism.

It has become standard practice in such churches to have their children, whether dedicated or not, wait until they have made a profession of faith, as they get older, before stepping forward to be baptized.

You can pretty much thank Felix Manz for setting that precedent.

In English, this marker on the Limmat River reads: “Here, Felix Manz and five other Anabaptists were drowned off a fishing platform in the middle of the River Limmat during the 1527-1532 Reformation. Hans Landis was the final Anabaptist executed (1614).” Memorial Plaque, Schipfe Quater, Zürich, CH. My photo, October 2025.

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February 27, 2026

From Genesis to Junia: An Honest Search for What the Bible Says about Women in Leadership, by Preston Sprinkle. An Extended Review

By Clarke Morledge

Does the Bible teach that women should serve as elders in a local church?

This is a question which has become one of the most divisive issues in evangelical churches today. It is also a question filled with assumptions which begs for other questions. What is an “elder” in a local church? What is the “local church?” Then there is the question which has plagued American society culturally for at least the last ten years: What is a “woman”?

Preston Sprinkle on the Complementarian/Egalitarian Debate

My journey in exploring this question parallels much of the same journey that New Testament scholar Preston Sprinkle took, which led to him to write From Genesis to Junia: An Honest Search for What the Bible Really Says about Women in Leadership. But you may ask, “Who is Preston Sprinkle?”

Preston Sprinkle taught New Testament at Eternity Bible College, at an extension campus in Boise, Idaho, before it downsized in 2016. As a New Testament scholar, with a PhD from the University of Aberdeen (Scotland), Preston Sprinkle has written about and spoken on a number of issues relevant to the study of the New Testament. Eternity Bible College was founded by popular Christian author and speaker, Francis Chan. Francis and Preston even wrote a book together, Erasing Hell, a response to the universalism-leanings of Rob Bell, a controversial former evangelical pastor, back in 2011. After leaving Eternity Bible, Preston founded the Center for Faith, Sexuality, and Gender, providing resources for churches, parents, and other individuals, in order to more effectively care for people who struggle with questions about sexuality and gender, while upholding a traditional view of human sexuality and marriage; that is, a one-man to one-woman covenantal relationship intended for life.

As one might expect, entering any conversation regarding sexuality and gender will probably generate controversy, and Preston is no stranger to it. Preston’s previous books on these topics, such as People To Be Loved: Why Homosexuality is Not Just an Issue (reviewed here on Veracity), and Embodied: Transgender Identities, the Church, and What the Bible Has to Say (reviewed here on Veracity), have sparked very lively discussion and criticism from all sides. I have not always agreed with every element Preston puts forward in his writings, but I appreciate his willingness to tackle tough questions, doing so with a commitment to follow the Scriptural text, wherever it leads, to find answers.

Preston has been criticized by those who argue that the Christian church needs to change its stance on marriage, in order to welcome same-sex marriage, and by those who believe that one can self-identify with a certain view of gender, which is contrary to one’s biological sex.  On the other side, are those Christians who believe that Preston Sprinkle coddles or even excuses sin associated with homosexuality and transgender ideology. Or Preston’s critics simply do not like the definitions of words he uses regarding certain controversial topics within the LGBTQ conversation. It would appear that some Christian leaders think it is permissible to poison the well and misrepresent what someone like Preston Sprinkle has written, and not want to sit down and talk about perceived theological differences. Preston finds his way to step on minefields, not of his own making.

What other controversy could Preston address?? Well, Preston had put off doing a deep dive into the question of “women in Christian leadership” for years, knowing that he had other scholar friends whom he highly respected, who landed on different conclusions to the question. But Preston finally took the time to read a stack of books for several years in order to write his book, as a way of bridging the gap between ordinary Christians, without seminary training, and those in the academy.

Preston’s newest book was one of my best reads of 2025 (and early 2026), having received an advanced copy of the book. Though I do feel compelled to write this rather long, critical review, as I will explain below.

 

Preston Sprinkle offers a rigorous exegetical examination of the complementarian versus egalitarian debate, concerning the interpretation of Scripture in From Genesis to Junia: An Honest Search for What the Bible Really Says about Women in Leadership. Preston aims well to call out balls and strikes, but he misses a few calls.

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