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Anabaptists (Greek ανα (again, twice) +βαπτιζω (baptize), thus "re-baptizers"[1]) are Christians of the Radical Reformation. This article describes the Anabaptists of 16th-century Europe and their direct descendants, particularly the Amish, Hutterites, and Mennonites.

Anabaptists rejected conventional Christian practices such as wearing wedding rings, taking oaths, and participating in civil government. They adhered to a literal interpretation of the Sermon on the Mount and Believer's baptism. The name Anabaptist is derived from this, because credobaptism was considered heresy by all other major Christian denominations at the time of the reformation period (specifically, all major Christian denominations saw baptism as necessary for salvation and necessary for infants, and held that it was wrong to delay baptism until the child had reached a certain age; they did, however, require that those who converted later in life should confess a baptismal creed at baptism. Anabaptists required that candidates be able to make their own confessions of faith and so refused baptism to infants). As a result, Anabaptists were heavily persecuted during the 16th century and into the 17th by both Roman Catholics and other Protestants.

Contents

Origins

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Forerunners

Though opinion is that Anabaptists, by name, began with the Radical Reformers in the 16th century, certain people and groups may still legitimately be considered their forerunners. Petr Chelčický, 15th century Bohemian Reformer, taught most of the beliefs considered integral to Anabaptist theology. Medieval antecedents may include the Brethren of the Common Life, the Hussites, Dutch Sacramentists,[2][3] and some forms of monasticism. The Waldensians also represent a faith similar to the Anabaptists.

In the following points Anabaptists resembled the medieval dissenters:

  1. They condemned oaths, and also the reference of disputes between believers to law-courts in accordance with 1 Corinthians 6:1-11.
  2. The believer must not bear arms or offer forcible resistance to wrongdoers, nor wield the sword. No Christian has the jus gladii (the right of the sword).
  3. Civil government (i.e., "Caesar") belongs to the world. The believer, who belongs to God's kingdom, must not fill any office, nor hold any rank under government, which is to be passively obeyed.
  4. Sinners or unfaithful ones are to be excommunicated, and excluded from the sacraments and from intercourse with believers unless they repent, according to 1 Corinthians 5:9-13 and Matt.18:15 seq. But no force is to be used towards them.
  5. Only some Anabaptists followed Menno Simons in teaching that Jesus did not take the flesh from his mother, but either brought his body from heaven or had one made for him by the Word. Some even said that he passed through his mother, as water through a pipe, into the world. We often find this idea, originated by Marcion in the 2nd century, represented in pictures and sculptures of the 15th century and earlier. The Anabaptists were accused of denying the Incarnation of Christ: a charge that Menno Simons repeatedly rejected.

Bishop Longland in England condemned an Anabaptist for repeating one of its maxims "that alms should not be given before they did sweat in a man's hand." This was between 1518 and 1521.[citation needed]

Views

Research on the origins of the Anabaptists has been tainted both by the attempts of their enemies to slander them and the attempts of their supporters to vindicate them. It was long popular to simply lump all Anabaptists as Munsterites and radicals associated with the Zwickau Prophets, Jan Matthys, John of Leiden (also Jan Bockelson van Leiden, Jan of Leyden), and Thomas Müntzer. Those desiring to correct this error tended to over-correct and deny all connections between the larger Anabaptist movement and this most radical element.

The modern era of Anabaptist historiography arose with the work of Roman Catholic scholar Carl Adolf Cornelius' publication of Die Geschichte des Münsterischen Aufruhrs in 1855 (The history of the Münster riot). Baptist historian Albert Henry Newman (1852–1933), who Bender said occupied "first position in the field of American Anabaptist historiography," made a major contribution with his A History of Anti-Pedobaptism. Though a number of theories exist concerning origins, the three main ideas are that,

  1. Anabaptists began in a single expression in Zürich and spread from there (Monogenesis),
  2. Anabaptists began through several independent movements (polygenesis), and
  3. Anabaptists are a continuation of New Testament Christianity (apostolic succession or church perpetuity).

Monogenesis

A number of scholars (e.g., Bender, Estep, Friedmann) have seen all the Anabaptists as rising out of the Swiss Brethren movement of Conrad Grebel, (Felix Manz), George Blaurock, et al. The older view among Mennonite historians generally held that Anabaptism had its origins in Zürich, and that the Anabaptism of the Swiss Brethren was transmitted to southern Germany, Austria, the Netherlands, and northern Germany, where it developed into its various branches. The monogenesis theory usually rejects the Münsterites and other radicals from the category of true Anabaptists. In this view the time of origin is January 21, 1525, when Grebel baptized George Blaurock, and Blaurock baptized other followers. This remains the most popular single time posited for the establishment of Anabaptism. But in the last quarter of the 20th century, Deppermann, Packull, and others suggested that February 24, 1527 at Schleitheim is the proper date of the origin of Anabaptism. That day the anabaptists made a declaration of belief called the Schleitheim Confession. This correlates with the following polygenesis theory.

Polygenesis

James M. Stayer, Werner O. Packull, and Klaus Deppermann disputed the idea of a single origin of Anabaptists in a 1975 essay entitled "From Monogenesis to Polygenesis". That article, emphasizing distinctive characteristics and distinct sources, has become a widely accepted treatment of the plural origins of Anabaptism. The authors noted the agreement among previous Anabaptist historians on polygenesis even when disputing the date for a single starting point: “Hillerbrand and Bender (like Holl and Troeltsch) were in agreement that there was a single dispersion of Anabaptism-…, which certainly ran through Zurich. The only question was whether or not it went back further to Saxony.”[4] After criticizing the standard polygenetic history, the authors found six groups in early Anabaptism which could be collapsed into three originating "points of departure": "South German Anabaptism, the Swiss Brethren and the Melchiorites."[5] South German–Austrian Anabaptism "was a diluted form of Rhineland mysticism," Swiss Anabaptism "arose out of Reformed congregationalism", and Dutch Anabaptism was formed by "Social unrest and the apocalyptic visions of Melchior Hoffman". Pilgram Marpeck's Vermanung of 1542 was deeply influenced by the Bekenntnisse of 1533 by Münster theologian Bernhard Rothmann. The Hutterites used Melchior Hoffman's commentary on the Apocalypse shortly after he wrote it. David Joris, a disciple of Hoffman, was the most important Anabaptist leader in the Netherlands before 1540. Grete Mecenseffy and Walter Klaassen established links between Thomas Müntzer and Hans Hut, and the work of Gottfried Seebaß and Werner Packull clearly showed the influence of Thomas Müntzer on the formation of South German Anabaptism. Steven Ozment's work linked Hans Denck and Hans Hut with Thomas Müntzer, Sebastian Franck, and others. Calvin Pater has shown that Andreas Karlstadt influenced Swiss Anabaptism in areas including his view of Scripture, doctrine of the church, and views on baptism.

Apostolic succession

It is believed by some that the 16th century Anabaptists were part of an apostolic succession of churches ("church perpetuity" or "Baptist successionism") from the time of Christ.

The opponents of this theory emphasize that these non-Catholic groups clearly differed from each other, that they held some heretical views, are not successors of the Apostles, or that they had no connection with one another with origins that are separate both in time and place. This view is held by some Baptists, some Mennonites, and a number of "true church" movements.[6] Somewhat related to this is the theory that the Anabaptists are of Waldensian origin. Some hold the idea that the Waldenses are part of the apostolic succession, while others simply believe they were an independent group out of whom the Anabaptists arose. Estep asserts "the Waldenses disappeared in Switzerland a century before the rise of the Anabaptist movement." Ludwig Keller, Thomas M. Lindsay, H. C. Vedder, Delbert Grätz, and Thieleman J. van Braght all held, in varying degrees, the position that the Anabaptists were of Waldensian origin.

Types

Protestantism
95Thesen.jpg

(The Ninety-Five Theses)

The Reformation
History

Pre-Reformation movements

Hussites  • Lollards  • Waldensians


Reformation era movements

Anabaptism • Anglicanism • Calvinism • Counter-Reformation • Lutheranism • Polish Brethren • Remonstrants

Different types exist among the Anabaptists, although the categorizations tend to vary with the scholar's viewpoint on origins. Estep claims that in order to understand Anabaptism, one must "distinguish between the Anabaptists, inspirationists, and rationalists." He classes the likes of Blaurock, Grebel, Balthasar Hubmaier, Manz, Marpeck, and Simons as Anabaptists. He groups Müntzer, Storch, et al. as inspirationists, and anti-trinitarians such as Michael Servetus, Juan de Valdés, Sebastian Castellio, and Faustus Socinus as rationalists. Mark S. Ritchie follows this line of thought, saying, "The Anabaptists were one of several branches of 'Radical' reformers (i.e. reformers that went further than the mainstream Reformers) to arise out of the Renaissance and Reformation. Two other branches were Spirituals or Inspirationists, who believed that they had received direct revelation from the Spirit, and rationalists or anti-Trinitarians, who rebelled against traditional Christian doctrine, like Michael Servetus."

Those of the polygenesis viewpoint use Anabaptist to define the larger movement, and include the inspirationists and rationalists as true Anabaptists. James M. Stayer used the term Anabaptist for those who rebaptized persons already baptized in infancy. Walter Klaassen was perhaps the first Mennonite scholar to define Anabaptists that way in his 1960 Oxford dissertation. This represents a rejection of the previous standard held by Mennonite scholars such as Bender and Friedmann.

Another method of categorization acknowledges regional variations, such as Swiss Brethren (Grebel, Manz), Dutch and Frisian Anabaptism (Menno Simons, Dirk Philips), and South German Anabaptism (Hübmaier, Marpeck).

Historians and sociologists have made further distinctions between radical Anabaptists, who were prepared to use violence in their attempts to build a New Jerusalem, and their pacifist brethren, later broadly known as Mennonites. Radical Anabaptist groups included the Münsterites, who occupied and held the German city of Münster in 1534–5, and the Batenburgers, who persisted in various guises as late as the 1570s.

Spirituality

Memorial plate at Schipfe quarter in Zürich for the Anabaptists, murdered in early 16th century by the Zürich city government

Charismatic manifestations

Within the inspirationist wing of the Anabaptist movement, it was not unusual for charismatic manifestations to appear, such as dancing, falling under the power of the Holy Spirit, "prophetic processions" (at Zurich in 1525, at Munster in 1534 and at Amsterdam in 1535),[7] and speaking in tongues.[8] In Germany some Anabaptists, "excited by mass hysteria, experienced healings, glossolalia, contortions and other manifestations of a camp-meeting revival".[9] The Anabaptist congregations that later developed into the Mennonite and Hutterite churches tended not to promote these manifestations, but did not totally reject the miraculous. Pilgram Marpeck, for example, wrote against the exclusion of miracles: "Nor does Scripture assert this exclusion...God has a free hand even in these last days." Referring to some who had been raised from the dead, he wrote: "Many of them have remained constant, enduring tortures inflicted by sword, rope, fire and water and suffering terrible, tyrannical, unheard-of deaths and martyrdoms, all of which they could easily have avoided by recantation. Moreover one also marvels when he sees how the faithful God (who, after all, overflows with goodness) raises from the dead several such brothers and sisters of Christ after they were hanged, drowned, or killed in other ways. Even today, they are found alive and we can hear their own testimony...Cannot everyone who sees, even the blind, say with a good conscience that such things are a powerful, unusual, and miraculous act of God? Those who would deny it must be hardened men".[10][11] The Hutterite Chronicle and The Martyr's Mirror record several accounts of miraculous events, such as when a man named Martin prophesied while being led across a bridge to his execution in 1531: "...this once yet the pious are led over this bridge, but no more hereafter." Just "a short time afterwards such a violent storm and flood came that the bridge was demolished".[12]

Holy Spirit leadership

The Anabaptists insisted upon the "free course" of the Holy Spirit in worship, yet still maintained it all must be judged according to the Scriptures.[13] The Swiss Anabaptist document titled "Answer of Some Who Are Called (Ana-)Baptists - Why They Do Not Attend the Churches". One reason given for not attending the state churches was that these institutions forbade the congregation to exercise spiritual gifts according to "the Christian order as taught in the gospel or the Word of God in 1 Corinthians 14." "When such believers come together, "Everyone of you (note every one) hath a psalm, hath a doctrine, hath a revelation, hath an interpretation," etc...When someone comes to church and constantly hears only one person speaking, and all the listeners are silent, neither speaking nor prophesying, who can or will regard or confess the same to be a spiritual congregation, or confess according to 1 Corinthians 14 that God is dwelling and operating in them through His Holy Spirit with His gifts, impelling them one after another in the above-mentioned order of speaking and prophesying".[14]

History

1520s and 1530s

In the 1520s and 1530s Anabaptist preachers spread the movement throughout central Europe, and authorities, either from a lack of knowledge about the new sect, desire to maintain orthodox doctrine, or a variety of other nuanced reasons, usually responded with executions and banishment although a few leaders did exercise moderation in dealing with the Anabaptists.

Zwickau prophets and the Peasants' War

On December 27, 1521, three "prophets", influenced by and in turn influencing Thomas Müntzer, appeared in Wittenberg from Zwickau: Thomas Dreschel, Nicolas Storch and Mark Thomas Stübner. The crisis came in the Peasants' War in southern Germany in 1525. In its origin a revolt against feudal oppression, it became, under the leadership of Müntzer, a war against all constituted authorities, and an attempt to establish by revolution an ideal Christian commonwealth, with absolute equality and the community of goods. There were some common points between the Zwickau prophets and the the later-developed Anabaptists.

Münster Rebellion

A second and more determined attempt to establish a theocracy was made at Münster in Westphalia (1532–5), led by Bernhard Rothman, Bernhard Knipperdolling, Jan Matthys and John of Leiden.

Persecutions and migrations

Dirk Willems saves his pursuer.

Much of the historic Roman Catholic and Protestant literature has represented the Anabaptists as groups who preached false doctrine and led people into apostasy. That negative historiography remained popular for about four centuries. The Roman Catholics and Protestants alike persecuted the Anabaptists, resorted to torture and other types of physical abuse, in attempts to curb the growth of the movement. The Protestants under Zwingli were the first to persecute the Anabaptists. Felix Manz became the first martyr in 1527. The Anabaptists were the most persecuted religion sect throughout the Catholic Reformation. They were mainly persecuted because they broke away from the Catholic Church and questioned many of the main Catholic beliefs.

On May 20, 1527, Roman Catholic authorities executed Michael Sattler. King Ferdinand declared drowning (called the third baptism) "the best antidote to Anabaptism". The Tudor regime, even those that were Protestant (Edward VI of England and Elizabeth I of England) persecuted Anabaptists as they were deemed too radical and therefore a danger to religious stability. The persecution of Anabaptists was condoned by ancient laws of Theodosius I and Justinian I that were passed against the Donatists which decreed the death penalty for any who practiced rebaptism.

Thieleman J. van Braght's Martyrs Mirror describes the persecution and execution of thousands of Anabaptists, such as Dirk Willems, in Austria, Belgium, Germany, the Netherlands, Switzerland, and other parts of Europe between 1525 and 1660. Continuing persecution in Europe was largely responsible for the mass immigrations to North America by Amish, Hutterites, and Mennonites.

Today

Several existing denominational bodies may be legitimately regarded as the successors of the continental Anabaptists—Amish, Brethren, Hutterites, Mennonites, and Bruderhof Communities. Some historical connections have been demonstrated for all of these spiritual descendants, though perhaps not as clearly as the noted institutionally lineal descendants. Although many see the more well-known Anabaptist groups (Amish, Hutterites and Mennonites) as ethnic groups, the Anabaptist bodies of today are no longer composed mostly of descendants of the continental Anabaptists. Total worldwide membership of the Mennonite, Brethren in Christ and related churches totals 1,616,126 (as of 2009) with about 60 percent in Africa, Asia and Latin America.[15]

Groups deriving from the Schwarzenau Brethren, often called German Baptists, while not directly descended from the 16th-century Anabaptists, are usually considered Anabaptist because of an almost identical doctrine and practice.

Puritans of England and their Baptist branch arose independently, but were influenced by the Anabaptist movement.[16]

Heritage

The Anabaptists were early promoters of a free church and freedom of religion (sometimes associated with separation of church and state).[17] When it was introduced by the Anabaptists in the 15th and 16th centuries, religious freedom independent of the state was unthinkable to both clerical and governmental leaders. Religious liberty was equated with anarchy; Kropotkin[18] traces the birth of anarchist thought in Europe to these early Anabaptist communities.

According to Estep:

Where men believe in the freedom of religion, supported by a guarantee of separation of church and state, they have entered into that heritage. Where men have caught the Anabaptist vision of discipleship, they have become worthy of that heritage. Where corporate discipleship submits itself to the New Testament pattern of the church, the heir has then entered full possession of his legacy.[19]

Popular culture

  • Voltaire's novella Candide features a character named James, who identifies himself as an Anabaptist and helps the eponymous protagonist and his teacher Pangloss but later drowns in Lisbon harbor.
  • The novel Q, by the collective known as "Luther Blissett" features an Anabaptist as the central character and is set in the 16th century, touching on key elements of Anabaptist history such as the siege of Munster.

See also

Footnotes and references

  1. ^ Anabaptist at answers.com
  2. ^ van der Zijpp, Nanne. "Sacramentists". Global Anabaptist Mennonite Encyclopedia Online. http://www.gameo.org/encyclopedia/contents/S2384.html. Retrieved 2007-04-12. 
  3. ^ Fontaine, Piet F.M. (2006), The Light and the Dark A cultural history of dualism, XXIII Postlutheran Reformation Chapter I - part 1 Radical Reformation - Dutch Sacramentists, Utrecht: Gopher Publishers, http://home.wanadoo.nl/piet.fontaine/volumes/overview.htm 
  4. ^ James M. Stayer, Werner O. Packull, and Klaus Deppermann, "From Monogenesis to Polygenesis: the historical discussion of Anabaptist origins," Mennonite Quarterly Review 49.2 (Ap 1975): 83.
  5. ^ Stayer, 86.
  6. ^ A "true church" movement is a part of the Protestant or Reformed group of Christianity that claims to represent the true faith and order of New Testament Christianity. Most only assert this in relation to their church doctrines, polity, and practice (e.g., the ordinances), while a few hold they are the only true Christians. Some examples of Anabaptistic true church movements are the Landmark Baptists and the Church of God in Christ, Mennonite. The Church of God (Charleston, Tennessee), the Stone-Campbell restoration movement, and others represent a variation in which the "true church" apostatized and was restored, in distinction to this idea of apostolic or church succession. These groups trace their "true church" status through means other than those generally accepted by Roman Catholicism or Orthodox Christianity, both of which likewise claim to represent the true faith and order of New Testament Christianity.
  7. ^ Walter Klaassen, Anabaptism: Neither Catholic Nor Protestant (Waterloo, Ontario: Conrad Press, 1973), 63
  8. ^ Franklin H. Little, The Origins of Sectarian Protestantism (New York: Beacons, 1964), 19
  9. ^ George Williams, The Radical Reformation (Philadelphia: Westminster Press, 1962), 443
  10. ^ William Klassen and Walter Klassen, ed. and trans
  11. ^ The Writings of Pilgram Marpeck (Scottdale, PA: Herald, 1978), 50
  12. ^ Martyrs' Mirror (Scottdale: Herald Press, 1950), 440
  13. ^ John S. Oyer, Lutheran Reformers Against Anabaptists (The Hague: M. Nijhoff, 1964), 86
  14. ^ Paul Peachey and Shem Peachey, trans., "Answer of Some Who Are Called (Ana-)Baptists - Why They Do Not Attend the Churches," Mennonite Quarterly Review 45, no. 1 (1971): 10, 11
  15. ^ Mennonite World Conference 2009 New global map locates 1.6 million Anabaptists
  16. ^ London Baptist Confession of Faith A.D. 1644, "Of those CHURCHES which are commonly (though falsely) called ANABAPTISTS;"
  17. ^ The origins of religious freedom in the United States is traced back to the Anabaptists in Verduin, Leonard That First Amendment and The Remnant published by The Christian Hymnary Publishers (1998) ISBN 1-890050-17-2
  18. ^ "Anarchism" from The Encyclopaedia Britannica, 1910 By Peter Kropotkin.
  19. ^ The Anabaptist Story – see Bibliography.

Further reading

  • A History of Anti-Pedobaptism, From the Rise of Pedobaptism to A. D. 1609, by Albert H. Newman, (Google Books, ISBN 1579785360)
  • Anabaptist Bibliography 1520–1630, by Hans Hillerbrand, (Google Books, ISBN 0910345031)
  • Anabaptists and the Sword, by James M. Stayer, (Google Books, ISBN 0872910814)
  • An Introduction to Mennonite History, by Cornelius J. Dyck, (Google Books, ISBN 0836136209)
  • Covenant and Community: The Life, Writings, and Hermeneutics of Pilgram Marpeck, by William Klassen, (Google Books)
  • Hutterite Beginnings: Communitarian Experiments During the Reformation, by Werner O. Packull, (Google Books, ISBN 0801850487)
  • In Editha's Days. A Tale of Religious Liberty, by Mary E. Bamford LCCN 06006296 (republished as The Bible Makes Us Baptists, Larry Harrison, ed.), (Google Books)
  • Mennonite Encyclopedia, Harold S. Bender, Cornelius J. Dyck, Dennis D. Martin, Henry C. Smith, et al., editors, (Google Books, ISBN 0836110188)
  • Revelation & Revolution: Basic Writings of Thomas Muntzer, by Michael G. Baylor, (Google Books, ISBN 0934223165)
  • The Anabaptist Story, by William R. Estep, (Google Books, ISBN 0802815944)
  • The Anabaptist Vision, by Harold S. Bender, (Google Books, ISBN 0836113055)
  • The Bloody Theater or Martyrs Mirror, by Thieleman J. van Braght, (Google Books, ISBN 083611390X)
  • The Encyclopedia of American Religions, by J. Gordon Melton, (Google Books, ISBN 0810369044)
  • The German Peasants' War & Anabaptist Community of Goods, by James M. Stayer, (Google Books, ISBN 0773508422)
  • The Pursuit of the Millennium, by Norman Cohn, (Google Books, ISBN 0195004566)
  • The Reformers and their Stepchildren, by Leonard Verduin, (Google Books, ISBN 0801092841)
  • The Anatomy of a Hybrid : a Study in Church-State Relationships by Leonard Verduin, (Google Books, ISBN 0802816150)
  • The Tailor King: The Rise and Fall of the Anabaptist Kingdom of Munster, by Anthony Arthur, (Google Books, ISBN 0312205155)
  • The Radical Reformation, by George Hunston Williams, Third Edition. Sixteen Century Journal Publishers, 1992.

External links


1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

ANABAPTISTS (" re-baptizers," from Gr. /ma and (3ai r rQ"co), a name given by their enemies to various sects which on the occasion of Luther's revolt from Romanism denied the validity of infant baptism, and therefore baptized those whom they quite logically regarded as not having received any Christian initiation at all.

On the 27th of December 1521 three " prophets " appeared in Wittenberg from Zwickau, Thomas Munzer, Nicolas Storch and Mark Thomas Stubner. Luther's reform was not thorough enough for them. He professed to rest all upon Scripture, yet accepted from the Babylon of Rome a baptism neither scriptural nor primitive, nor fulfilling the chief conditions of admission into a visible brotherhood of saints, to wit, repentance, faith, spiritual illumination and free surrender of self to Christ. Melanchthon, powerless against the enthusiasts with whom his co-reformer Carlstadt sympathized, appealed to Luther, still concealed in the Wartburg. He had written to the Waldenses that it is better not to baptize at all than to baptize little children; now he was cautious, would not condemn the new prophecy off-hand; but advised Melanchthon to treat them gently and to prove their spirits, less they be of God. There was confusion in Wittenberg, where schools and university sided with the " prophets " and were closed. Hence the charge that Anabaptists were enemies of learning, which is sufficiently rebutted by the fact that the first German translation of the Hebrew prophets was made and printed by two of them, Hetzer and Denk, in 1527. The first leaders of the movement in Zurich - Grebel, Manz, Blaurock, Hubmaier - were men learned in Greek, Latin and Hebrew. On the 6th of March Luther returned, interviewed the prophets, scorned their " spirits," forbade them the city, and had their adherents ejected from Zwickau and Erfurt. Denied access to the churches, the latter preached and celebrated the sacrament in private houses. Driven from the cities they swarmed over the countryside. Compelled to leave Zwickau, Munzer visited Bohemia, resided two years at Alltstedt in Thuringia, and in 1524 spent some time in Switzerland. During this period he proclaimed his revolutionary doctrines in religion and politics with growing vehemence, and, so far as the lower orders were concerned, with growing success. The crisis came in the socalled Peasants' War in South Germany in 1525. In its origin a revolt against feudal oppression, it became, under the leadership of Munzer, a war against all constituted authorities, and an attempt to establish by force his ideal Christian commonwealth, with absolute equality and the community of goods. The total defeat of the insurgents at Frankenhausen (l'viay 1 5, 1525), followed as it was by the execution of Minzer and several other leaders, proved only a temporary check to the Anabaptist movement. Here and there throughout Germany, Switzerland and the Netherlands there were zealous propagandists, through whose teaching many were prepared to follow as soon as another leader should arise. A second and more determined attempt to establish a theocracy was made at Munster, in Westphalia (1532-1535). Here the sect had gained considerable influence, through the adhesion of Rothmann, the Lutheran pastor, and several prominent citizens; and the leaders, Johann Matthyszoon or Matthiesen, a baker of Haarlem, and Johann Bockholdt, a tailor of Leiden, had little difficulty in obtaining possession of the town and deposing the magistrates. Vigorous preparations were at once made, not only to hold what had been gained, but to proceed from Munster as a centre to the conquest of the world. The town being besieged by Francis of Waldeck, its expelled bishop (April 1534), Matthiesen, who was first in command, made a sally with only thirty followers, under the fanatical idea that he was a second Gideon, and was cut off with his entire band. Bockholdt, better known in history as John of Leiden, was now supreme. Giving himself out as the successor of David, he claimed royal honours and absolute power in the new " Zion." He justified the most arbitrary and extravagant measures by the authority of visions from heaven, as others have done in similar circumstances. With this pretended sanction he legalized polygamy, and himself took four wives, one of whom he beheaded with his own hand in the market-place in a fit of frenzy. As a natural consequence of such licence, Munster was for twelve months a scene of unbridled profligacy. After an obstinate resistance the town was taken by the besiegers on the 24th of June 1535, and in January 1536 Bockholdt and some of his more prominent followers, after being cruelly tortured, were executed in the market-place. The outbreak at Munster was the crisis of the Anabaptist movement. It never again had the opportunity of assuming political importance, the civil powers naturally adopting the most stringent measures to suppress an agitation whose avowed object was to suppress them. It is difficult to trace the subsequent history of the sect as a religious body. The fact that, after the Munster insurrection the very name Anabaptist was proscribed in Europe, is a source of twofold confusion. The enforced adoption of new names makes it easy to lose the historical identity of many who really belonged to the Minster Anabaptists, and, on the other hand, has led to the classification of many with the Munster sect who had no real connexion with it. The latter mistake, it is to be noted, has been much more common than the former. The Mennonites, for example, have been identified with the earlier Anabaptists, on the ground that they included among their number many of the fanatics of Munster. But the continuity of a sect is to be traced in its principles, and not in its adherents, and it must be remembered that Menno and his followers expressly repudiated the distinctive doctrines of the Munster Anabaptists. They have never aimed at any social or political revolution, and have been as remarkable for sobriety of conduct as the Munster sect was for its fanaticism (see Mennonites). In English history frequent reference is made to the Anabaptists during the 16th and 17th centuries, but there is no evidence that any considerable number of native Englishmen ever adopted the principles of the Munster sect. Many of the followers of Munzer and Bockholdt seem to have fled from persecution in Germany and the Netherlands to be subjected to a persecution scarcely less severe in England. The mildest measure adopted towards these refugees was banishment from the kingdom, and a large number suffered at the stake. It was easier to burn Anabaptists than to refute their arguments, and contemporary writers were struck with the intrepidity and number of their martyrs. Thus Stanislaus Hosius (1504-1579), a Polish cardinal and bishop of Warmie, wrote (Opera, Venice, 1 573, p. 202) " They are far readier than followers of Luther and Zwingli to meet death, and bear the harshest tortures for their faith. For they run to suffer punishments, no matter how horrible, as if to a banquet; so that if you take that as a test either of the truth of doctrine or of their certitude of grace, you would easily conclude that in no other sect is to be found a faith so true or grace so certain. But as Paul wrote: ` Even if I give my body up to be burned and have not charity, it avails me naught.' But he has not charity who divides the unity.. .. He cannot be a martyr who is not in the Church." The excesses of John of Leiden, the Brigham Young of that age, cast an unjust stigma on the Baptists, of whom the vast majority were good, quiet people who merely carried out in practice the early Christian ideals of which their persecutors prated. They have been reckoned an extreme left wing of the Reformation, because for a time they followed Luther and Zwingli. Yet their Christology and negative attitude towards the state rather indicate, as in the case of Wicklif, Hus and the Fraticelli, an affinity to the Cathari and other medieval sects. But this affiliation is hard to establish. The earliest Anabaptists of Zurich allowed that the Picardi or Waldensians had, in contrast with Rome and the Reformers, truth on their side, yet did not claim to be in their succession; nor can it be shown that their adult baptism derived from any of the older Baptist sects, which undoubtedly lingered in parts of Europe. Later on Hermann Schyn claimed descent for the peaceful Baptists from the Waldensians, who certainly, as the records of the Flemish inquisition, collected by P. Fredericq, prove, were wide-spread during the 15th century over north France and Flanders. It would appear from the way in which Anabaptism sprang up everywhere independently, as if more than one ancient sect took in and through it a new lease of life. Ritschl discerned in it the leaven of the Fraticelli or Franciscan Tertiaries. In Moravia, if what Alex. Rost related be true, namely that they called themselves A postolici, and went barefooted healing the sick, they must have at least absorbed into themselves a sect of whom we hear in the 12th century in the north of Europe as deferring baptism to the age of 30, and rejecting oaths, prayers for the dead, relics and invocation of saints. The Moravian Anabaptists, says Rost, went bare-footed, washed each other's feet (like the Fraticelli), had all goods in common, worked everyone at a handicraft, had a spiritual father who prayed with them every morning and taught them, dressed in black and had long graces before and after meals. Zeiler also in his German Itinerary (1618) describes their way of life. The Lord's Supper, or bread-breaking, was a commemoration of the Passion, held once a year. They sat at long tables, the elders read the words of institution and prayed, and passed a loaf round from which each broke off a bit and ate, the wine being handed round in flagons. Children in their colonies were separated from the parents, and lived in the school, each having his bed and blanket. They were taught reading, writing and summing, cleanliness, truthfulness and industry, and the girls married the men chosen for them. In the following points Anabaptists resembled the medieval dissenters: - (I) They taught that Jesus did not take the flesh from his mother, but either brought his body from heaven or had one made for him by the Word. Some even said that he passed through his mother, as water through a pipe, into the world. In pictures and sculptures of the 15th century and earlier, we often find represented this idea, originated by Marcion in the 2nd century. The Anabaptists were accused of denying the Incarnation of Christ: they did, but not in the sense that he was not divine; they rather denied him to be human. (2) They condemned oaths, and also the reference of disputes between believers to law-courts. (3) The believer must not bear arms or offer forcible resistance to wrongdoers, nor wield the sword. No Christian has the jus gladii. (4) Civil government belongs to the world, is Caesar. The believer who belongs to God's kingdom must not fill any office, nor hold any rank under government, which is to be passively obeyed. (5) Sinners or unfaithful ones are to be excommunicated, and excluded from the sacraments and from intercourse with believers unless they repent, according to Matt. xviii. 15 seq. But no force is to be used towards them.

Some sects calling themselves Spirituales or Perfecti also held that the baptized cannot sin, a very ancient tenet.

They seem to have preserved among them the primitive manual called the Teaching of the Apostles, for Bishop Longland in England condemned an Anabaptist for repeating one of its maxims " that alms should not be given before they did sweat in a man's hand." This was between 1518 and 1521.

On the 12th of April 1549, certain London Anabaptists brought before a commission of bishops asserted: " That a man regenerate could not sin; that though the outward man sinned, the inward man sinned not; that there was no Trinity of Persons; that Christ was only a holy prophet and not at all God; that all we had by Christ was that he taught us the way to heaven; that he took no flesh of the Virgin, and that the baptism of infants was not profitable." The Anabaptists were great readers of Revelation and of the Epistle of James, the latter perhaps by way of counteracting Luther's one-sided teaching of justification by faith alone. Luther feebly rejected this scripture as " a right strawy epistle." English Anabaptists often knew it by heart. Excessive reading of Revelation seems to have been the chief cause of the aberrations of the Minster fanatics.

In Poland and Holland certain of the Baptists denied the Trinity, hence the saying that a Socinian was a learned Baptist (see SoclNus). With these Menno and his followers refused to hold communion. One of the most notable features of the early Anabaptists is that they regarded any true religious reform as involving social amelioration. The socialism of the 16th century was necessarily Christian and Anabaptist. Lutheranism was more attractive to grand-ducal patriots and well-to-do burghers than to the poor and oppressed and disinherited. The Lutherans and Zwinglians never converted the Anabaptists. Those who yielded to stress of persecution fell back into Papalism and went to swell the tide of the Catholic reaction.

Authorities.-FUSSli, Kirchenand Ketzerhistorie der mittlern Zeit (contains Bullinger); Zwinglius, In catabaptistarum strophas elenchus (1527) (Opera iii. 351); Bullinger, Der Wiedertdufer Ursprung (1560); Gieseler, Ecclesiastical History, Engl. tr. v. 344; Spanheim, De origine Anabapt. (Lugd. 1643); Ranke's History of the Reformation; Melanchthon, Die Historie von Th. Miintzer (1525) (in Luthers Werke, ed. Walch, xvi. 199); Strobel, Leben Th. Miintzers (1795); C. A. Cornelius, Die niederlcindischen Wiedertdufer, in publications of Bavarian Academy (1869); J. G. Walch, Hist. u. theolog. Einleitung (Jena, 1 733); Mosheim, Ecclesiastical History; Gerbert, Gesch. d. Strassb. Sektenbewegung (Strassburg, 1889); W. Moeller, History of the Christian Church, tr. by Freese, 1900; Jos. v. Beck, Die Geschichtsbiicher der Wiedertdufer in Osterr.- Ung. (Wien, 1883), (Fontes rerum Austr. II. xliii., a valuable history of the sect from their own early documents); Ritschl, Geschichte des Pietismus, vol. i. (Bonn, 1880); Loserth, B. Hubmaier and die. Anfdnge der Wiedertdufer in Mdhren (Brunn, 1893); Kolde, in Kirchengesch. Studien (Leipzig, 1888); Kessler, Sabbata; Leendertz and Zur Linden, M. Hofmann (Haarlem, 1883-1885); Erbkam, Gesch. der prot. Sekten der Reform. (1848); Justus Menius, Der Wiedertdufer Lehre (Wittenberg, 1 534); Johann Cloppenburg and Fred. Spanheim, Gangraena theologiae Anabaptisticae (Franekerd, 1656); Balthasar Lydius, Waldensia, id est conservatio verae Ecclesiae (Rotterdam, 1616); Herman Schyn, Historiae Mennonitarum (Amsterdam, 1729); Joh. Henr. Ottius, Annales Anabaptistici (Basileae, 1772); Karl Rembert, Die Wiedertdufer in Herzogtum Julich (Munster, 1873); Universal Lexicon, art. " Wiedertdufer " (Leipzig. 1748); Tielmann Janssen van Bracht, Martyrologia Mennonitarum (Haarlem, 1615 - 1631); Joh. Gastii, Tractat. de Anabapt. Exordio (Basel, 1 545); Jehring, History of the Baptists; Auss Bundt, or hymns written by and of the Baptist martyrs from 1526-1620, first printed without date or place, reprinted Basel, 1838. (F. C. C.)


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Anabaptists

  1. Plural form of Anabaptist.

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