Inhabitatio Dei points to a passage in Rowan Williams’ address to the Lutheran World Federation. The LWF is officially repenting for the persecution of Anabaptists by Lutherans in the sixteenth century. Williams said:

One other crucial focus today is, of course, the act of reconciliation with Christians of the Mennonite/Anabaptist tradition.  It is in relation to this tradition that all the ‘historic’ confessional churches have perhaps most to repent, given the commitment of the Mennonite communities to non-violence.  For these churches to receive the penitence of our communities is a particularly grace-filled acknowledgement that they still believe in the Body of Christ that they have need of us; and we have good reason to see how much need we have of them, as we look at a world in which centuries of Christian collusion with violence has left so much unchallenged in the practices of power.  Neither family of believers will be simply capitulating to the other; no-one is saying we should forget our history or abandon our confession.  But in the global Christian community in which we are called to feed one another, to make one another human by the exchange of Christ’s good news, we can still be grateful for each other’s difference and pray to be fed by it.

As a former Mennonite, and as a former scholar of Anabaptism (in particular their treatment by other confessions in the sixteenth century), I have been thankful that it is no longer required of ordinands that we swear our commitment to the 39 Articles, which include in them a strong repudiation of adult baptism and other practices associated with sixteenth-century Anabaptists.

I’m unaware of any similar movement, either within the Episcopal Church or in wider Anglicanism, to address the historical condemnations by our tradition of Anabaptists.

The full text of Williams’ address is here.

Often, the disagreements among Christians that occasionally culminated in violence are now viewed by most contemporary Christians as quaint and misguided. But dismissing them masks the real theological differences that underlay those conflicts, as well as the long-term effects on both sides. As Williams states, the Anabaptist tradition confronts us “as we look at a world in which centuries of Christian collusion with violence has left so much unchallenged in the practices of power.”