After Maximilian I's death in 1519, Hubmaier helped orchestrate a violent pogrom against Regensburg's Jews, as well as the total destruction of their synagogue; after the Jews' murder and expulsion, he was instrumental in orchestrating—near the site of the erstwhile synagogue—an image cult of the Beautiful Maria of Regensburg, which drew pilgrims from all over Europe and was much criticized by Reformers[citation needed].

Hubmaier wrote, "If you do not [demonstrate infant baptism from Scripture], the vicar will complain that you have used against him a sword that you now lay aside.

But before the congregation the next day, he attested the mental and spiritual anguish brought on by his actions and stated, "I cannot and I will not recant."

[citation needed] Three days after his execution, his wife, with a stone tied around her neck, was drowned in the River Danube.

[12] He was aided in regaining the support of the Nikolsburg preachers against Hans Hut by the latter's assertion that Christ was only a "great prophet.

"[citation needed] As a Schwertler (of-the-sword) Anabaptist, Hubmaier believed government to be an institution ordained by God.

While Hubmaier may be considered a moderate pacifist, he clearly stated his beliefs regarding the government's responsibility to defend the righteous, the innocent, and the helpless, in his work, On the Sword.

The importance of this point in Hubmaier's theology is demonstrated by the fact that the first half of his catechism is reserved for clarification of the issue.

He further rejected the Catholic doctrine of baptism insofar as it was ex opere operato and viewed the rite as a symbol of entrance into and accountability to the community of faith.

[citation needed] Having a university education meant that Hubmaier would have been familiar with Latin, the language in which all official church communication was at that time conducted.

As with any figure from earlier times, however, we cannot judge precisely Hubmaier's view on women based on such a reference.

[14] Hubmaier believed that restored men and women had a free spirit, which was not affected by the Fall of Adam.

[15] Hubmaier made reference to the Church Fathers frequently in his works, often to show the historical nature of his arguments.

Hubmaier was familiar with the works of at least a dozen Church Fathers, including Origen, Tertullian, Basil of Caesarea, Ambrose, John Chrysostom, Cyprian, and Augustine of Hippo.

[16] According to historian and theologian Andrew Klager, "Hubmaier not only cognitively accepted the teachings of the fathers on baptism and free will, but embraced them as co-affiliates with himself in the one, holy, apostolic ecclesia universalis in protest against the errant papal ecclesia particularis as per the composition of his ecclesiology."

In terms of how Hubmaier accessed the writings of the Church Fathers, he "was inspired by humanist principles, especially ad fontes, restitutionism, and rejection of scholastic syllogism and glosses in favour of full, humanist editions of the fathers based on an improved focus on grammar and philology.