In the village of Zollikon, near Zurich, Switzerland, a young woman watched as her father, Jakob Hottinger, spoke to the group gathered in their home. He passionately discussed the importance of a chosen faith, not one motivated by fear of persecution.
Together, the group studied Scripture and decided to be re-baptized as adults, a controversial choice. As Jakob’s daughter observed this gathering, she resolutely vowed to speak truth as her father was. Years later, she would become a martyr for this truth.
Margret Hottinger knew what it was to experience prolonged suffering for following what the Bible says is true. To be worn down to the point of desperation. To long for relief from persecution. She was asked numerous times to recant her belief in adult baptism. Her answer was not always the same.
During the early years of the Anabaptist movement, the Hottingers spoke against infant baptism and the mistreatment of lower-class citizens, of which they were themselves. Jakob and Claus Hottinger, Margret’s uncle, would also become martyrs for their rejection of state religion.
“I cannot say who exactly induced me to be baptized. Conrad Grebel and Felix Manz came to Zollikon and read from the Bible. No one had been baptized until George Blaurock came; he was the first. So, I too asked to be baptized.” —Margaret Hottinger
In November 1525, Margret was part of a group arrested for practicing adult baptism. For months they were kept in deplorable conditions in New Tower prison, given little to eat or drink and interrogated often. Authorities demanded that, should they refuse to recant their belief in re-baptism, the Anabaptists were to be left to die in New Tower.
Margret held firm during repeated questioning, saying, “If you can prove to me that infant baptism is legitimate, then I will recant. Then and only then. I stand by my baptism, which I hold to be right and good.” And so, the suffering continued.
Norita Yoder, in writing about Hottinger, says that Margret gave in after 10 months of imprisonment; she “allowed that she ‘had erred’ on the question of rebaptism and asked for leniency.”
Little is known about Margret’s life following her release from prison. One thing is clear—she did not abandon her outspoken teaching of Anabaptist beliefs. Yoder writes that “her adult decision to follow Christ proved stronger after her release.” Additionally, a 1526 court record for the city of St. Gall reads, “Margret Hottinger…lived a disciplined way of life, so that she was deeply loved and respected by the Anabaptists.”
On May 26, 1530, records show Margret and Jakob Hottinger were arrested near Ravensburg alongside other Anabaptists. Again, the choice was to recant or face certain death. Margret nor her father backed down this time.
Margret was sentenced to death by drowning. Jakob was to be beheaded. Written records report that while the drowning was being carried out, Margret was asked one final time if she would recant. Her last words were this: “What are you doing pulling me out? The flesh was almost overcome.”
Margret Hottinger was not ready to die in New Tower prison. She was overwhelmed by the torment of persecution after standing firm for months. Like many of us, she experienced doubts and intense fear. Margret’s story is not one of inadequate faith, but a faith that grew stronger throughout her life. In the end, she was deeply rooted in the certainty of Christ. That day in Ravensburg, she held fast, making peace with the release of her earthly self in the name of following biblical truth.
Angela Vix has a bachelor of arts in history from Tabor College and a masters in Museum Studies from the University of Oklahoma. She has served as the archival assistant and assistant director at the Center for Mennonite Brethren Studies in Hillsboro, Kansas. She attends Ebenfeld MB Church, Hillsboro, where she is a children’s Sunday School teacher.
