It would be incorrect to call Menno Simons the most outspoken "ethical prophet" of Anabaptism merely because (1) in the stately series of his writings the most conspicuous place is occupied by his rejection of the lumping together of the peaceful Anabaptists with the warlike apocalyptic Anabaptists of Münster, and (2) Menno at the same time teaches the absolute principle of the suffering church. He sets the congregation as the judge of one of the most essential problems which was to disturb the future of Anabaptism-Mennonitism for a long time to come.
Much rather does his ethical significance lie in the fact that it was under his essential influence that the first congregational organizations arose. The ground to control the matter decisively grew out of the congregation's right of discipline.
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Anabaptist sentiments were truly in contrast to external interpretations of this sort.
In Anabaptist tradition the marriage bond has always been valued as a mystical association and form of piety.
The Münsterites (1534-1535), however, introduced polygamy; but, except for the "King," Jan van Leyden, they were not guilty of the gross immorality which the vivid imagination of their contemporaries and later writers often attributed to them. ." "Concerning the shameful vice that we are said to have our wives in common . But it was not this polemic that became historically significant for the Anabaptist position on marriage.
The Reformers, while doing away with monasticism and celibacy, also abolished the sacramental concept of marriage. Marriage was a worldly business, so that Christians might even marry unbelievers (Luther, , 1522).
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