Academics Archives - Sattler College

Hubmaier Is Released from Prison and Taken to Konstanz

Hans Leaman — Fri, 17 Apr 2026 18:02:35 +0000

Mid-April, 1526 April 10 was Easter Sunday in 1526, and it was during Holy Week beforehand that Zurich’s leading clergy prepared for Hubmaier’s departure from their canton. On April 6, he received release from his prison cell in the Wellenburg tower after he reiterated his willingness to recant from his position on baptism and to discontinue relations with other Anabaptists. One week later, he performed the tasks of public recantation that he failed to do properly back in December. The Zurich Council now required him to give an oral retraction of his doctrines of baptism in the two most prominent churches in the city—the Grossmünster and Fraumünster—as well as in a parish church in Gossau, a town in the Grüningen district of the canton where Grebel and other Anabaptist evangelists had cultivated a strong following. The location of this third recantation was surely designed to demoralize the rural adherents of Anabaptism here, where Hubmaier’s tract on baptism had been circulating. Hubmaier completed the city recantations by April 15 and was taken to Gossau a few days afterward to complete the third. Upon winning a pledge from Hubmaier never to enter Zurich’s territory again, Zurich officers then followed through on Zwingli’s proposal to convey Hubmaier secretly out of the canton’s territory. They took him northward, but they did not place him into Habsburg territory surrounding Waldshut, where Hubmaier was a “wanted” man. Instead, they delivered him to the city of Konstanz (Constance), which was a “free imperial city” with its own governance. The town council there had begun to adopt evangelical reforms largely aligned with Zwinglian positions. But they were willing to provide Hubmaier refuge in order to take him off of Zurich’s hands. This act of coordination was a testament that reforming town councilors and pastors in the early years of the evangelical movement typically viewed each other as sufficiently on the “same team” that they protected each other from Catholic rulers; since they were trying to work out their visions of what church reform should look like in these very years, many of them, like Konstanz’s reformed clergy, were willing to give time for men whom they did not entirely agree with—like Hubmaier—to form and re-form their views through debate. Konstanz’s leading evangelical cleric, Ambrosius Blaurer, empathized with Zwingli’s exasperation with the Anabaptists, but he believed unity should be achieved by continuing efforts at indoctrination, and banishment of dissidents when teaching and discussion failed. He did not agree with the increasing harshness of Zurich’s corporal punishments for Anabaptists. Perhaps he hoped that Hubmaier would eventually align himself with his own visions of reform after enjoying the hospitality of Konstanz’s clergy. Moreover, since Konstanz was hosting a large contingent of evangelicals who had fled Waldshut when it fell to the Habsburgs, he likely hoped Hubmaier would lead them into alignment with the church in Konstanz, despite their earlier embrace of rebaptism. But Blaurer and other clergymen apparently soon got the impression that Hubmaier was not malleable to the Reformed consensus emerging among them and the Konstanz city council: he did not sound like the person who had admitted error about his teaching on baptism just a few days earlier. One of them reported back to Zwingli some of the comments that Hubmaier made in Konstanz about his time in Zurich. Zwingli reflected his feelings about what he learned in a letter that he wrote to a follower a few months later: “with how great generosity we treated the fellow and with what treachery he responded. For as soon as he reached Constance he so calumniated me before the ministers of the Word and boasted of his victory that I do not know but he turned some of them against me.” Zwingli considered Hubmaier to be a man in search of social prominence, something he could gain if he could find a secure city where he could be the leading reformer as he was in Waldshut. “I see in him…nothing more than an immoderate thirst for money and notoriety,” Zwingli wrote, predicting that Hubmaier would keep journeying on till he found the leadership he craved. “May the Omnipotent extinguish by celestial dew this desire for glory which glows in the hearts of some!” In any case, the Konstanz clergy did not get a good enough impression of Hubmaier to conclude that his presence would have a unifying effect upon their reform program. By the start of May, he moved onward—toward Augsburg—in search of a territory whose rulers would want him to lead their reformation. Surprisingly, he would find one by summertime, presenting Anabaptism with the opportunity, for the first time, to be privileged as a state church. That opportunity would, in turn, present Anabaptists with a great test of doctrine about whether the church the apostles founded was always meant to be a free church or not. About This Series This post is part of a series entitled “The Reformation at 500: Timeline of the Free-Church Movement.” Click here for more information on this series. Featured image courtesy of the Wick’sche Sammlung, ca. 1575, Zentralbibliothek Zurich, Ms. F 23, fol. 294.

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From Curiosity to Calling: A Sattler Biology Alum’s Journey into Medicine

Hadassah Kaufman — Mon, 06 Apr 2026 16:45:31 +0000

When people imagine the path to a career in medicine, they often picture massive universities, crowded lecture halls, and ruthless competition. But for Alex Burkholder, a Sattler alum, that path looked quite different. It began at a small, faith-centered institution right in the heart of Boston—Sattler College—which led him to where he is today: working as a Physician Assistant at Lancaster General Hospital. His story offers an honest and compelling look at what it’s like to study biology at Sattler—an experience that not only shapes professional trajectory but also spiritual lives. Alex didn’t grow up imagining a future in medicine. In fact, his early interests were far from hospitals and textbooks—he spent his time working on cars. But something shifted when he began reading books like Gray Matter and Angels in the E.R., which sparked a curiosity about the human body and the world of healthcare. After a year at a college in his hometown, he found himself feeling both isolated and burdened by costs. Through a friend, he found an alternative: Sattler College. What stood out was not only the more affordable financial model—which has now been replaced by Entrustment Tuition—but also the opportunity to pursue a biology degree alongside courses in theology, church history, and the biblical langugaes. For Alex, this combination was the decisive factor. One of Sattler’s most distinctive advantages is its location. Situated in Back Bay, students are surrounded by some of the most prestigious medical and research institutions in the world, including Massachusetts General Hospital, Harvard, and a network of leading laboratories. As Alex described it, Boston is “the research hub of the world.” This proximity opens doors that many undergraduates never experience. Students can supplement their coursework with classes at nearby institutions, engage in high-level research, and pursue internships that provide real professional exposure. Alex, for example, as an upperclassman, biked regularly the short distance to Mass General, where he worked in the Department of Genetics and Aging as a research intern. He studied how immune cells move through the body using microdevices—isolating cells, applying dyes, and observing their behavior through time-lapse imaging. Even though he did not plan to pursue research long-term, the experience provided Alex with insight into the professional lab environment and invaluable experience as a researcher. The Human Biology program at Sattler is designed to provide a rigorous foundation in biological sciences, particularly focused on the human body and its well-being. Students are given the opportunity to marvel at God’s handiwork, and grow exponentially in academic knowledge. Courses like Anatomy and Physiology left a lasting impression on Alex. He shared with me,, “I cannot believe how incredibly complex the human body is. I loved taking that class.” At the same time, classes on general and organic chemistry challenged him to become more disciplined and develop perseverance while learning the foundational principles behind therapeutic molecule development. Pathophysiology stood out to him in particularbecause it connected biochemicall theories to real-world diseases, helping bridge the gap between classroom learning and clinical application for his own future career. What makes Sattler’s biology program truly distinctive, however, is not just its scientific rigor but its integration with Biblical studies. Every student engages in a core curriculum that emphasizes learning Biblical languages, Scripture itself, theology, and Christian thought. For Alex, one of the most impactful classes was “Fundamental Texts of Christianity.” He described it in terms strikingly similar to his awe of the human body he experienced in “Anatomy and Physiology.” Just like there were many things he didn’t realize were in the human body, he said, “Whoa, it’s mindblowing—there’s so many things in the Bible that I didn’t realize.” Both the complexity of the human body and the depth of Scripture inspired a sense of awe, and both required careful study to truly understand. This grounded him theologically and better equipped him to navigate the ethical and philosophical challenges that arise in medicine. Sattler’s biology students also take a Bioethics class in which pivotal contemporary issues of life and medicine are deliberated. It also influenced how he views patients—not simply as biological systems, but as individuals created with inherent dignity and purpose. Like many academic programs, Sattler’s biology track involves a balance between foundational knowledge and applied learning.Nevertheless, students still engage in meaningful practical work through lab courses, dissections, and especially their capstone projects. In Alex’s case, his research at Mass General became the most significant hands-on component of his education. Additionally, anatomy labs at nearby institutions, such as Northeastern, allowed students like Alex to engage directly with biological specimens, further reinforcing their understanding of the human body. Mentorship plays a central role in the Sattler experience, and Alex consistently pointed to Dr. Beth Bennett as a key influence in his journey. As the biology program coordinator, she invested deeply in her students, helping them navigate academic decisions and career paths. This kind of close guidance is a hallmark of Sattler’s small college environment. Professors strive to be accessible mentors who take a personal interest in each student’s growth. This support extends beyond academics, shaping students’ confidence and helping them discern their calling. The small size of Sattler also fosters a strong sense of community. As Alex put it, the “small school lends itself to knowing people well.” Students build meaningful relationships with one another, studying alongside peers who are not only academically driven but also committed to their faith. This environment creates opportunities for encouragement, accountability, and shared growth. Alex also emphasized the role of his church community during his time in Boston, which contributed significantly to his personal and spiritual development. Together, these relationships helped him become not only a better student but a more grounded and compassionate person. One of the unique aspects of attending a small college is the opportunity to take on leadership roles and leave a lasting impact. Alex experienced this firsthand by co-founding the Pre-Health Association Club alongside another student. As president, he helped create a space where biology students could support one another, share resources, […]

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Hubmaier Pens Prayers in Prison

Hans Leaman — Fri, 03 Apr 2026 18:21:06 +0000

March-April, 1526 While other Anabaptist men escaped from prison in March, Balthasar Hubmaier remained in his cell, wondering when Zurich authorities would release him. He had been kept separate from the others, not subject to the restricted diet of bread and water due to his stated willingness to defer to Zurich’s pastors on the matters of baptism. Unlike the other prisoners, he had also been given pen and paper. During this time he penned a unique pair of prayers, which he published later once he had access to a printing press: a prayer expanding upon the Lord’s Prayer and a prayer based on the Apostle’s Creed. For the Lord’s Prayer, he strongly emphasized the individual’s – and his own – need for grace. Right from the start, expanding on the phrase “Our Father,” he wrote: “I am not worthy that I should be called thy child, or that I should call thee my Father. I have not fulfilled thy fatherly will but rather the will of the father of liars. Pardon me, O merciful Father, and make me thy child in faith.” Each subsequent petition prompted him to reflect on the corruption that man’s will worked upon God’s good world. “We publicly confess that thy fatherly will is not being done in us earthly humans, for our will is fully and completely in contradiction to thy divine will.” The solution was to pray that the Holy Spirit “might work in us genuine faith, constant hope and fervent love, that we might make our will in all things to be subject to thy fatherly will.” He understood Christ’s model prayer for “daily bread” to be prompting his disciples to cry out for the nourishment of the Word, asking God to “bring it to life in our soul.” In his prayer based on the Apostles’ Creed, Hubmaier struck a similar point of emphasis. When stating his belief in God the Father Almighty, maker of heaven and earth, he recognized that God’s own act of creating him as His child was an act of grace. “Yet, I confess,” he continued, “we humans have lost this gracious sonship, dignity, and heritage, through the disobedience of Adam. Nonetheless I place in thee, in my most gracious Father, all my consolation, hope, and confidence, and know surely and certainly that this Fall will be harmless and no source of condemnation for me.” Hubmaier also included one of the foremost themes of both Reformed and Anabaptist leaders: the access that humans have to Christ, through prayer, at all places on earth. For Hubmaier, a former preacher at an immensely popular pilgrimage shrine, this theme showed his personal conversion from the Catholic “cult of the saints” that he now believed had been misguiding many lay people. “Thou dost command all those who are burdened to come to thee, for thou willst give them rest. It is therefore needless, my meek Christ, to worship thee either here or there, yea neither in bread nor in wine, for thou art to be found sitting at the right of thy heavenly Father, just as also the holy Stephen saw thee and worshipped thee. It is also vain to seek another intercessor.” Christ desired to be our one and only intercessor, Hubmaier declared, reminding those who prayed with him that they should not seek nearness to God through the mediation of saints or material things, even the consecrated host in the Eucharist or sites said to be holy because of miracles that had once occurred there. By invoking Stephen’s vision of Christ sitting at the right hand of the Father, Hubmaier hit upon a phrase that was important to Reformed theologians in their objections to Lutheran and Catholic teachings about the presence of Christ in the elements of Eucharist: Christ had now transcended the terrestrial realm, they contended, so the Eucharist should just be considered a memorial symbolically remembering Christ’s body and blood, sacrificed on the cross. Covering the “holy universal Christian church,” Hubmaier also prayed that members would “root out everything contrary that thou hast not planted,” a phrase from Matthew 15 where Christ responds to Pharisees’ concerns about dietary restrictions and ritual cleanliness. This phrase became a rally call for Reformed and Anabaptist theologians desiring to reform worship practices more than Luther had. The potential for using the phrase to justify abandoning many centuries-old ecclesiastical traditions and teachings can be seen in the rest of Hubmaier’s meditation on the character of the Church, where he prayed that “we might not be led into error by any kind of respect of persons, human dogmas, or doctrine of the ancient fathers, popes, councils, universities, or old customs.” By indicating that even councils or doctrines of ancient fathers could lead Christians into error, Hubmaier showed great confidence in the universal clarity of the Scriptures alone (sola scriptura). Hubmaier might also have been trying to show greater commonality with Zurich’s Reformed theologians than they had credited to him. The Apostoles’ Creed, after all, was one product of ancient fathers’ doctrines that they both held to be without error. But as both Hubmaier and the Zurich reformers surely appreciated, the idea that sola scriptura could provide a stable basis for evangelical ecclesiastical bodies was itself under strain by the disagreements that had emerged between them over the purpose and meaning of baptism. About This Series This post is part of a series entitled “The Reformation at 500: Timeline of the Free-Church Movement.” Click here for more information on this series. Featured image courtesy of the Wick’sche Sammlung, ca. 1575, Zentralbibliothek Zurich, Ms. F 23, fol. 294.

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Concerning Scholars and Those Who Burn Them: A Study of the Early Anabaptists’ Rejection of Higher Education

Titus Murphy — Sat, 21 Mar 2026 02:58:03 +0000

A Movement Born from Scholars When one surveys the early Anabaptists, it is almost shocking how many early leaders were educated and knew a multitude of languages. Among them are well-known names – Felix Mantz, Conrad Grebel, Balthasar Hubmaier, and Michael Sattler – all of whom are recorded as being knowledgeable of at least Greek, Hebrew, and Latin, showcasing that they had spent quite a few years in study. However, this educated start did not last, and instead, many of the later Anabaptists would have only a lower-level education, only able to read and write (in their native tongue) sufficiently to study Scripture, but not much else (despite exceptionally strong Bible memorization, as exemplified in their testimonies). This vast disconnect should cause us to ask: What happened? Why did these initially highly educated leaders not encourage education among those they brought to believe as they did? What thought process caused these humanistically trained leaders to form a group that would popularize the saying, “Die Gelehrter, die Verkehrter” and hang onto it even to the present day? An analysis of several Anabaptist and Protestant documents shows that there were three primary theoretical motivations for their avoidance of higher education, all of which dealt with then-current problems among the scholarly class. Firstly, they saw scholarship and hierarchical clergy as a scheme seeking money, fame, and titles, which they considered unbiblical. Secondly, and relatedly, they equated being well educated with being rich and thus considered that the more educated one was, the harder it would be to enter the kingdom of heaven. Finally, they saw scholars as deviating from a treasured simplicity of faith, causing corruption and alienating the lay people. These three factors, when combined with practical concerns such as persecution and the need to provide for their families despite oppression, are the primary reasons that Anabaptists, by and large, did not attempt to keep their leaders and themselves highly educated. It would not be fair to continue without mentioning that while these decriers of higher education painted with a broad brush, they did mention that it was good to be educated enough to read and write. In addition, some who were well educated were innocent of the abuses and attacks and were carefully excluded from the anti-education rhetoric. Pious leaders such as Paul, Luke, Michael Sattler, Felix Mantz, and Conrad Grebel, who happened to be well educated, were not the target of these sayings and opinions, but unfortunately, they were the exception rather than the rule. Why Early Anabaptists Distrusted the Learned The quest for fame, riches, and titles is nothing new to scholarship, and Anabaptists identified this trend quite well. In a document by Menno Simons titled “Foundations,” he addresses his learned companions as follows: “And I turn to you, O learned ones, you who think that you have the keys of heaven and are the eyes and light of the people. … I see plainly that both you and those you teach run confidently into the eternal destruction of your poor souls.” His critique of them was essentially that as “learned ones,” they thought that they were secure from error, and since Menno believed them in error, he pointed out that this was a false view. While he doesn’t directly accuse them of seeking fame here, he argues against a common understanding amongst them that being learned would allow the clergy to be the “eyes and light of the people.” Since Anabaptists considered many clergy to be in error, it could easily make for some measure of dissatisfaction with scholarship. A problem more obvious than seeking fame in the Anabaptists’ eyes, however, would be seeking riches, in opposition to Matthew 19:24. This subject comes up a few times in a poem written by Valentin Ickelsamer that was likely well circulated among the Anabaptists. For example, it reads, “Who collected the treasures of this world, / with indulgences and Turkish money? / Indeed, none other than the scribes.” The practice of indulgences, of course, referred to the oft-decried practice of buying one’s way out of purgatory that caused Martin Luther’s 1518 head-to-head with Cardinal Cajetan, both learned men, which would soon lead to his excommunication. Ickelsamer, then, was feeding off of this widely known problem and pointing out that the clergy were the ones responsible for collecting those indulgences, and since the clergy tended to have the best education, it seemed like an easy tie to make. Ickelsamer would also point out another problem with higher education specifically – that of seeking titles, (supposedly) in violation of Matthew 23:8. Tying in the earlier theme of fame, he writes, “likewise be masters of God’s congregation,thinking they are the only ones that know anything.Because they have the proper title,they are called master and doctor,even though it is writtenthat all Christians are taught of God.Among them no one should be called master; Mt 23 (8)” It seems clear that Ickelsamer considered the pursuit of titles to be vanity and an attempt for those who had the titles to dictate what was being taught in the church. In opposition to this, reformers like Grebel had early on already refused to use titles when addressing others, expecting that since both were brothers, that should be enough to go on for them to correspond as equals – no title(s) should be needed nor sought. Their interpretation of Luther’s doctrine of the priesthood of all believers was at play here, causing the comment that “all Christians are taught of God” – it shouldn’t take a special education to see basic biblical truths, as some clergy seem to have been claiming. When Education Became Spiritually Suspicious Another major reason for the Anabaptists’ aversion to higher education was their equation of being highly educated with being rich, making it hard to enter the kingdom of heaven. Ickelsamer points this out, saying, “What Christ says of the wealthyalso applies to the learned ones and their ilk,that they can enter the kingdom of heavenonly with much difficulty and grief. Mk […]

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Anabaptist Leaders Escape from their Zurich Prison

Hans Leaman — Sat, 21 Mar 2026 01:52:13 +0000

March 21, 1526 Just two weeks after their sentence to prison on bread and water alone, the convicted Anabaptist men made a surprising escape from the Zurich prison where they had been held. They had all been held together in the same cell in the “New Tower,” which allowed them to escape as a group. Most of the group fled the city immediately, going in different directions, in pairs or trios. Two members of the group, however, were already so weak from their diet of bread and water that they could not manage to flee the city. As soon as prison guards realized the escape, they sent out search parties and discovered the two that same night. These men—Wilhelm Exell and Fridli Ab-Iberg, who had baptized him shortly before their arrest—were placed back in prison and put on trial two weeks later. Their testimony at the trial allows the daring escape to be reconstructed. Exell told the Council at his trial that Karl Brennwald—who had just accepted baptism from Anthony Roggenacher in January 1526 and began baptizing others shortly before his arrest—noticed a window shutter was unlocked. Grebel, Blaurock, Mantz, and Ockenfuss, as well as Exell, initially thought that they should not try to take advantage of the situation, but rather “die in the Tower.” But apparently their minds changed when another member of the group broke loose a different shutter and, with it, pried the first shutter open. Using books and blocks of wood that they had with them in the cell, they propped the shutter open wide enough so that several prisoners could fit through the gap and climb up a wall. From their perch, the first ones up, including Felix Mantz, saw a prison guard close the drawbridge over the prison moat, lock it, and leave the area. Informing the others that there seemed to be a free opportunity to escape, they obtained a rope and a capstan to pull other members of the group up the wall and then lower them down the other side. Although the New Tower was surrounded by a moat, the moat happened to be drained at the time, meaning that as soon as they were down the last wall they could run free. The group quickly had a discussion about where they would go. Exell recalled that some “joked among themselves and said they would go to the red Indians across the sea.” Joking aside, this is an interesting piece of evidence about their consciousness of the people in the New World and the tantalizing possibilities that the faraway lands posed for those who felt they could no longer fit into their own society in Europe. Although some of the individuals who escaped that night never appear in records again, there is no evidence that any made it to sea. For Exell and Ab-Iberg, their freedom was especially short-lived. Ab-Iberg was so ill by the night of the escape that he lost consciousness once he made it down the last wall with the rope. Realizing his weakness, he knew he could not flee far into the woods like the others. Fortified by a bit of food and drink that Hans Ockenfuss gave him, he went into town and was seized there. In his testimony to the Council, he explained that he could neither read nor write. But “Grebel, Mantz, and Blaurock had read and strengthened him and the others in the Tower,” giving a small picture of the spiritual life that the men carried on during their two weeks in the prison together. Through their reading, Ab-Iberg said, “he had believed in the Scripture.” That the Zurich government permitted them to have books with them in their prison cell is also an indication of its commitment to foster the study of the Word among the common people. Unfortunately, the Zurich authorities likely rued this decision when learning that the Anabaptist men ultimately found the books useful in an unexpected way to make their escape. The Town Council decided not to recommit Exell and Ab-Iberg—both from Catholic cantons to the south of Zurich—to the Tower. Instead, it expelled them from the territory of Zurich with the warning that “if they come in again they shall that very hour be drown without mercy.” Despite the stern language of these warnings, this punishment was another example of the Zurich government tempering its attempt to stop the spread of Anabaptism among its citizens with a measure of mercy; at this point, councilors kept holding out hope that the Anabaptist fervor might subside before they felt the need to resort to the spectacle of executions. About This Series This post is part of a series entitled “The Reformation at 500: Timeline of the Free-Church Movement.” Click here for more information on this series. Featured image courtesy of the Wick’sche Sammlung, ca. 1575, Zentralbibliothek Zurich, Ms. F 23, fol. 294.

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Zurich Sentences Early Anabaptist Leaders to Life in Prison and Announces the Death Penalty for Future Rebaptizers

Hans Leaman — Fri, 06 Mar 2026 22:05:09 +0000

March 5-7, 1526 The beginning of March proved a turning point in Zurich for its handling of Anabaptism. Having grown impatient with the ineffectiveness of measures taken against Anabaptist leaders up to this point, the city council decided it would no longer show forbearance. Over the course of one day on March 5, Zurich had three prosecutors interview at least twelve men and six women that it held in its prisons on account of Anabaptist activities. The evidence-gathering task of the prosecutors appeared to be simple: ask the prisoners if they would remain by their Anabaptist positions or if they would desist and become obedient subjects of their government. Two days later, upon reading the prisoners’ responses, the council issued the sentence for those who would not change: they would be sent back to prison and served merely bread and water until they either died or recanted. Then the council issued a mandate leaving no room for ambiguity about the penalty for rebaptizing others: anyone convicted of rebaptizing would be executed by drowning. The prosecutors and their clerks recorded the statements of the eighteen Anabaptist prisoners. Faced with the difficult choice, most showed remarkable willingness to die for their faith. For example, the tailor Hans Ockenfuss, who had been a part of initial Anabaptist Bible study and Zollikon gatherings, replied that “he would stay on the side of truth and seal the same with his blood just like his predecessor Christ.” Agli Ockenfuss, perhaps Hans’ wife or sister, also said that she still considered her adult baptism right, since Christ and “his apostles had so practiced it. And if they erred, she would err with them.”1 Felix Mantz replied that he would confess his belief about baptism “to the end in the power of him who will strengthen me with his truth.”2 George Blaurock, retaining his self-image as a prophet, retorted with a fiery condemnation of the authorities—that “all those who baptize infants are murderers and thieves against God”—and declared that he “will stay with that until death.” Conrad Grebel, the clerks noted, “persists in the belief that…the baptism he accepted is right. He will stay by that and let God rule.” Like Mantz, he asked for the opportunity to write from prison to “show that Zwingli errs.” But if he failed to do so, he was “willing to suffer whatever God wills.”3 The statements from the prosecutors’ interviews are also a revealing source for how the Anabaptists framed their rationales for desiring adult baptism in form. For Anthony Roggenacher—a furrier from Schwyz, who had accepted baptism from Blaurock in the early days of the Zollikon movement and had been instrumental in nourishing the faith of the first-known Anabaptist martyrs, Bolt Eberli and Johannes Krüsi—baptism was appropriate only when a person came to a conviction of his sins and formulated a desire to “forsake sin and diligently follow Christ.” “Otherwise,” the clerks recording him saying, “it is of no avail if God allows one to be given baptism when he always proceeds to sin against him and will not stay with it.” Baptism was a symbol that “God gives him much grace” by washing away his sins and assisting him to grow more like Christ.4 Others framed their conviction mainly according to a rigorous biblical hermeneutic about what outward acts of worship could be justified for Christians. Five members of the Hottinger family from Zollikon were among the prisoners. Uli Hottinger was typical in reiterating a regulative principle, seeking to avoid forms of worship not explicitly instructed in the Scriptures, and to do all that is explicitly commanded: “it cannot be found [in the Scriptures] that infants should be baptized,” he explained, “and because it cannot be found, one should not, in his opinion, baptize infants.” Elizabeth Hottinger, who likely married into the family, resolutely stated that she “considers the baptism that she had now accepted as good and right, for Christ had also practiced it so.” She would “stay with that to her death.” Margaret Hottinger, gave a similar response, adding a charge that whoever fought against the kind of baptism that Christ undertook was “a child of the devil.”5 Speaking in terms of a regulative principle posed a strong challenge to Zwinglian authorities, since they had undertaken a reform of church buildings and worship services motivated by the same principle. Three others explained their uncompromising position on believers’ baptism in terms akin to a regulative principle. Anna Widerker, the innkeeper who had hosted Balthasar Hubmaier when he first fled to Zurich in December, was one of the women in the prison at this time. In January, Zurich authorities fined her and her maid five pounds each for undergoing rebaptism. She had permitted Heinrich Aberli to hold Bible studies in her inn, and she was baptized by him there around the time that she hosted Hubmaier. Now faced with life in prison, she continued to consider her believer’s baptism “as right and good; for Christ and his apostles had commanded it.”6 A visitor from Silesia, Ernst von Glätz, just been baptized less than two weeks before, yet he also replied that he would “stay with his baptism” because “one finds it nowhere in the Scriptures that infants should be baptized.”7 A woman from St. Gallen named Winbrat Fanwiler articulated her understanding of a regulative principle, as well—with a fervor that matched some of the Zwinglians who believed it was their role to cast the saints’ images in their church sanctuaries to the flames: “that what God her heavenly Father had not planted must be uprooted and burned with eternal fire. Inasmuch as no word can be found in Scriptures that infants should be baptized, the same infant baptism was not right but the baptism that she received is right; for God had declared it and also commanded it to be observed.”8 Out of those interviewed, only Balthasar Hubmaier indicated a willingness to conform to a position desired by the council, as he had indicated a few weeks earlier […]

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The Process of Becoming

Angelica Aragon Torres — Fri, 06 Mar 2026 20:49:27 +0000

Angelica reflects on her first experience in medical research and the slow process of discovering her calling in healthcare. Through lab work, personal history, and faith, she learns that God often shapes us through the journey itself.

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Beyond the Algorithm

Hadassah Kaufman — Tue, 24 Feb 2026 19:58:54 +0000

The statement frequently attributed to Bill Gates, “A computer is like a violin. You can imagine it making beautiful music, but you have to learn how to play it,” highlights a central feature of computer science. The field contains deep creative and human potential, but that potential is realized only through disciplined study, practice, and sustained effort. The field of computer science offers a unique blend of imagination and logic that peers into the tapestry of the technology that shapes daily life, culture, politics, and the global economy, while providing the computer science graduate a wide array of creative, stable, and meaningful career paths. Computer science skills are in high demand across almost every industry, and developing these skills at Sattler provides a solid foundation for using them within a life of service in the kingdom of God. Abbot, a CS junior at Sattler College, represents an example of the unique life paths that studying CS can lead you on. In Kampala, Uganda, where he began his journey, sponsored academic pursuits are paramount to success. From age eleven through high school and A levels, Abbot dedicated himself to academic achievement as a means of providing for his education and future. His diligent study led Abbot to become a recipient of a government scholarship that he supplemented by attending an affordable school outside the city. Academic excellence became his main objective of these years and manifested itself through his intense study of chemistry, physics, and math, and developing an interest in mechanical engineering. However, his single-minded focus on academic goals shifted when Abbot was drawn to a church in Kampala. Here, he realized his desire to grow in discipleship and began to prioritize this alongside education. Through this searching, he discovered Sattler College, and after being awarded the William Carey Scholarship, a prestigious scholarship offered to one international student, he moved to Boston and entered the computer science major. Since then, through a combination of preparation, hard work, and connections, he secured an internship at Google and spent last summer working in their California offices. He is now completing his junior year at Sattler while continuing to be discipled by a local church here in Boston, which has connections with his original church in Uganda. Abbot discussed his experience with me of transitioning from a country school in Uganda to the computer science program at Sattler and then to an internship with one of the largest companies in the world. His journey can be defined by several key elements, including a clear vision. Abbot’s vision has helped him to avoid the trajectory he has observed of other CS students who may aspire to be admitted into schools like MIT or Harvard or land high-profile internships. He has seen, these students drop out if they lack the motivation and purpose required to drive and direct their studies and career. At Sattler College, even as the CS major sharpens critical thinking through rigorous coursework, students’ hearts and minds are being formed in a distinctively holistic way that guides their future path in computer science. Sattler’s core classes include Biblical languages and humanities classes that guide CS students in placing their analytical and technical skills into the context of a broken world. Abbot explained how these classes help define and shape how you will use your major. For him, “Concentration of studies moved from pure science and research to thinking about how these skills will be beneficial to the kingdom of God and the world.” The developing CS major’s mind benefits from Sattler’s humanities classes by gaining an ethical basis to address complex issues such as algorithmic manipulation, technology accessibility, and data privacy that arise in today’s digital environment. Supplementing CS study with Sattler’s core classes prepares them to enter this environment equipped with a Biblical foundation to ground and inspire the focus of their careers. Another element that defines Abbot’s experience is versatility. While Sattler’s computer science classes helped provide Abbot with the foundation and advanced skills needed to work effectively at Google, he also reflected on the way that working in computer science requires a certain extracurricular versatility, or combination of the creative, social, and technical spheres. In addition to a strong portfolio of academic records, Abbot focused on building a network of people and learning to solve problems, which enabled him to showcase his creative computer science skills and build valuable personal connections. Finally, a key element that Abbot has emphasized is the importance of discipline. Although working in computer science awakens the analytical and creative aspects of the brain through exposure to solving intricate and diverse problems, it requires commitment and determination. Both studying at Sattler and his involvement in the church have been instrumental in helping Abbot define the “why” that has kept him motivated. His commitment to following Christ continually shapes Abbot’s discipline. In addition to discipleship, routines of focus help to form this discipline into a lifestyle. Ultimately, although requiring discipline, Abbot has described computer science as a rewarding, exhilarating, ever-developing field to work in. “Computer science is the future… The future is determined by innovation and new things that are constantly coming out. Any area of computer science is needed and very relevant.” Inspired? You could be helping build Christ’s kingdom through a Computer Science degree too! Apply here.

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Studying Business with Kingdom Purpose

Paul Thomas — Fri, 20 Feb 2026 21:56:39 +0000

A well-known quote, often attributed to Peter Drucker, states that “The best way to predict the future is to create it.” This highlights the lasting impact of human decision-making made, which is especially observed through the scope of business. Choices about resources, people, and priorities shape not only economic outcomes, but also institutions and communities. At Sattler College, the study of business invites students to engage with economic systems thoughtfully and responsibly. Rather than focusing on only technical proficiency, students are encouraged to examine how business should be practiced through the lens of biblical teachings on stewardship, justice, and love of neighbor. The Business Degree program integrates rigorous academic training with theological reflection. At Sattler students develop practical skills in finance, data analysis, management, and strategy while learning how different components of business work together. Junior business student Nevan Miller described the business program saying: “It’s made business more accessible. It added a nuance on how the different components of business function… how they act as individual parts of a machine.” Sophomore Angelyn Kornelsen emphasized the program’s holistic approach, noting that Sattler helped her understand “how the different parts of business work together” and equipped her “to think about business in a way that is actually helpful and realistic.” While technical skills are important, faith and purpose are central to the business program here at Sattler. Nevan reflected that his faith has made his studies “very meaningful… not something that just sits on my mind but touches me at a soul level,” expanding how he dreams about his future in business through a faith based approach. Ethical reflection is also embedded throughout the curriculum. Nevan highlighted the idea of sacrificial business, describing it as “taking hits for the business either for the sake of helping out customers or for the sake of employees,” and defined stewardship as “being willing to carry the burden, especially if you have the means to do so.” Angelyn added that discussing ethical challenges in class helps her see business decisions more clearly: classmates’ questions and perspectives “ensure that we are getting a holistic view of the issue.” Small class sizes further distinguish the Sattler business program. Angelyn explained that small classes increase both access and quality: “The smallest class I’ve been in had eight students… the personalized learning environment actually increases the quality of education.” Nevan added that small classes allow for “unhindered access to professors” and more conversational lectures, fostering deeper engagement and learning. Located in the heart of Boston, Sattler provides students with a dynamic real-world environment. Nevan described Boston as fostering “a sense of urgency—helpful for dreaming big and taking decisive actions.” In a city full of innovation and growth, students here at Sattler are encouraged to develop an enthusiasm for stewardship and a kingdom business mindset that impacts the world around them through innovation. At its core, Sattler College’s Business Degree program is designed to form leaders who understand business as a means of faithful stewardship. Through rigorous study, ethical reflection, close mentorship, and a Christ-centered vision, students are equipped to pursue impact beyond profit—building organizations and communities marked by wisdom, integrity, and care for others.

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From Familiarity to Understanding

Ricky Wall — Fri, 20 Feb 2026 21:14:50 +0000

Dr. Tim Mackie, co-founder of Bible Project1 and self-described Bible nerd, observes, “What I think that familiarity does is it dulls us, it dulls our imaginations, and we tend not to think that we’re gonna be surprised or learn anything significant or new from these [Biblical] stories.”2 For many of us, the Bible is deeply familiar. We’ve heard the stories since childhood, memorized verses, and learned the major characters. Yet that very familiarity can quietly flatten something meant to be endlessly rich. What if Scripture still has the power to surprise you? At Sattler, the Biblical & Religious Studies (BRS) program exists to help students move beyond this surface familiarity into a rich understanding. As Christians, we understand that reading Scripture is not simply about collecting information — it is about encountering God and discerning His will for humanity. It is about moving knowledge from academics and head knowledge to lifestyle and heart transformation. This kind of study does not produce arrogance or division, but humility and a growing awareness that we are engaging with words that have shaped lives, communities, and history, the Words of God Himself. As Sattler students are taught to press deeper, the Bible becomes less like a set of well-known stories and more like a living narrative that speaks to why we are here and how we ought to live. One of the most transformative ways Sattler cultivates this understanding is through the study of Biblical Hebrew and Greek. Wrestling through four semesters of Hebrew is challenging, but it instills a profound respect for the text. There is something unforgettable about reading through Genesis in its original language for the first time. As I began this process this semester, it was as though the grainy black-and-white video story of Genesis had suddenly transformed into an HD color experience. I now look forward to being able to engage with Scripture in this way for the rest of my life. The BRS program is also shaped by professors whose lives reflect the message they teach. Deeply invested in their church communities, they model what it looks like to live a Scripture-shaped life, offering students not only instruction but examples of following Jesus in everyday life. At the same time, Sattler intentionally exposes students to a wide range of perspectives within biblical scholarship. Rather than handing students a single theological system, the program equips them with the tools to think carefully, engage charitably, and navigate a diverse landscape of interpretations with confidence and humility. Those who complete Sattler’s BRS program will find that Sattler has well equipped them for further training in theology and pastoral ministry at the graduate level. Finally, Sattler’s BRS program is not confined to the classroom. Students are encouraged to put their learning into practice — leading Bible studies, discipling others, sharing their faith, and serving their communities. The goal is not merely academic achievement, but a lifelong engagement with Scripture that transforms both the reader and the world around them. When was the last time Scripture surprised you? If you long to rediscover the depth of God’s Word and grow in both humility and understanding, the BRS program at Sattler may be the next step in your journey.

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