Google Docs the Name Anabaptist Is From the Greek for Baptize Again

Non-conformist Christian movement

Anabaptism (from Neo-Latin anabaptista ,^[ane] from the Greek ἀναβαπτισμός : ἀνά- "re-" and βαπτισμός "baptism",^[1] German: Täufer, before besides Wiedertäufer )^[a] is a Protestant Christian movement which traces its origins to the Radical Reformation.

The early Anabaptists formulated their behavior in a confession of religion called the Schleitheim Confession. In 1527, Michael Sattler presided over a meeting at Schleitheim (in Schaffhausen canton, on the Swiss-High german border), where Anabaptist leaders drew up the Schleitheim Confession of Organized religion (doc. 29). Sattler was arrested and executed before long afterwards. Anabaptist groups varied widely in their specific beliefs, but the Schleitheim Confession represents foundational Anabaptist beliefs as well every bit any unmarried document tin.^{[2] [3]}

Anabaptists believe that baptism is valid only when candidates freely confess their organized religion in Christ and request to be baptized. This laic'south baptism is opposed to baptism of infants, who are not able to make a conscious decision to be baptized. Anabaptists trace their heritage to the Radical Reformation of the 16th century. Other Christian groups with different roots as well practice believer's baptism, such every bit Baptists, but these groups are not Anabaptist. The Amish, Hutterites, and Mennonites are straight descendants of the early Anabaptist movement. Schwarzenau Brethren, River Brethren, Bruderhof, and the Apostolic Christian Church are Anabaptist denominations that adult after.^{[4] [5] [6]} Though all Anabaptists share the same core theological beleifs, at that place are differences in the fashion of life betwixt assimilated Anabaptists, who practise non differ much from evangelicals, and traditional groups similar the Amish, the Sometime Colony Mennonites, the Sometime Club Mennonites, Former Order River Brethren, the Hutterites and the Old German Baptist Brethren.^[4] In between the Sometime Order groups and mainline groups are those such as the Bourgeois Mennonites and Beachy Amish Mennonites, who accept retained traditional religious practices and theology, while allowing for modern conveniences.^[7]

Emphasizing an adherence to the behavior of early on Christianity, as a whole, Anabaptists are distinguished by their keeping of practices that often include nonconformity to the world, "the dear feast with feet washing, laying on of hands, anointing with oil, and the holy kiss, equally well as turning the other cheek, no oaths, going the second mile, giving a cup of cold water, reconciliation, repeated forgiveness, humility, non-violence, and sharing possessions."^{[viii] [ix] [10]}

The proper name Anabaptist means "one who baptizes again". Their persecutors named them this, referring to the practice of baptizing persons when they converted or alleged their faith in Christ even if they had been baptized equally infants, and many prefer to telephone call themselves "Radical Reformers".^[11] Anabaptists crave that baptismal candidates be able to make a confession of organized religion that is freely chosen then rejected baptism of infants. The New Testament teaches to repent then be baptized, and infants are not able to apologize and turn away from sin to a life of following Jesus. The early members of this movement did not have the name Anabaptist, claiming that infant baptism was non part of scripture and was therefore cypher and void. They said that baptizing self-confessed believers was their starting time true baptism:

I have never taught Anabaptism. ... But the right baptism of Christ, which is preceded past pedagogy and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ.

Anabaptists were heavily persecuted by country churches, both Magisterial Protestants and Roman Catholics, get-go in the 16th century and standing thereafter, largely considering of their interpretation of scripture, which put them at odds with official state church building interpretations and local government control. Anabaptism was never established past any state and therefore never enjoyed any associated privileges. Near Anabaptists adhere to a literal interpretation of the Sermon on the Mount in Matthew 5–7, which teaches against hate, killing, violence, taking oaths, participating in apply of forcefulness or whatsoever armed services deportment, and against participation in ceremonious government. Anabaptists view themselves every bit primarily citizens of the kingdom of God, non of earthly governments. Equally committed followers of Jesus, they seek to pattern their life after his.^[13]

Some quondam groups who practiced rebaptism, now extinct, believed otherwise and complied with these requirements of civil social club.^[b] They were thus technically Anabaptists, fifty-fifty though conservative Amish, Mennonites, Hutterites, and many historians consider them exterior true biblical Anabaptism. Conrad Grebel wrote in a letter to Thomas Müntzer in 1524:

True Christian believers are sheep amid wolves, sheep for the slaughter ... Neither do they employ worldly sword or war, since all killing has ceased with them.^[14]

Origins [edit]

(16th century)

(11th century)

(Not shown are non-Nicene, nontrinitarian, and some restorationist denominations.)

Medieval forerunners [edit]

Anabaptists are considered to take begun with the Radical Reformation in the 16th century, but historians classify sure people and groups as their forerunners because of a like approach to the estimation and application of the Bible. For instance, Petr Chelčický, a 15th-century Maverick reformer, taught near of the beliefs considered integral to Anabaptist theology.^[15] Medieval antecedents may include the Brethren of the Mutual Life, the Hussites, Dutch Sacramentists,^{[16] [17]} and some forms of monasticism. The Waldensians as well represent a religion like to the Anabaptists.^[18]

Medieval dissenters and Anabaptists who held to a literal interpretation of the Sermon on the Mountain share in common the following affirmations:

• The believer must not swear oaths or refer disputes between believers to law-courts for resolution, in accordance with one Corinthians 6:1–11.
• The believer must not behave arms or offering forcible resistance to wrongdoers, nor wield the sword. No Christian has the jus gladii (the right of the sword). Matthew 5:39
• Ceremonious government (i.eastward. "Caesar") belongs to the world. The believer belongs to God's kingdom, so must not fill any part nor agree any rank under government, which is to exist passively obeyed. John 18:36 Romans 13:1–7
• 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 Matthew 18:fifteen seq., just no force is to be used towards them.

Zwickau prophets and the German Peasants' War [edit]

Twelve Manufactures of the Peasants pamphlet of 1525

On Dec 27, 1521, three "prophets" appeared in Wittenberg from Zwickau who were influenced by (and, in plough, influencing) Thomas Müntzer—Thomas Dreschel, Nicholas Storch, and Marking Thomas Stübner. They preached an apocalyptic, radical culling to Lutheranism. Their preaching helped to stir the feelings concerning the social crisis which erupted in the German language Peasants' War in southern Deutschland in 1525 every bit a defection against feudal oppression. Nether the leadership of Müntzer, it became a war against all constituted authorities and an endeavour to establish past revolution an ideal Christian commonwealth, with accented equality amid persons and the customs of goods. The Zwickau prophets were not Anabaptists (that is, they did not practice "rebaptism"); nevertheless, the prevalent social inequities and the preaching of men such as these take been seen as laying the foundation for the Anabaptist movement. The social ideals of the Anabaptist movement coincided closely with those of leaders in the German Peasants' War. Studies have found a very low percentage of subsequent sectarians to accept taken role in the peasant insurgence.^[19]

Views on origins [edit]

Inquiry on the origins of the Anabaptists has been tainted both past the attempts of their enemies to slander them and by the attempts of their supporters to vindicate them. It was long popular to classify all Anabaptists as Munsterites and radicals associated with the Zwickau prophets, January Matthys, John of Leiden, and Thomas Müntzer. Those desiring to correct this error tended to over-correct and deny all connections between the larger Anabaptist move and the most radical elements.

The modernistic era of Anabaptist historiography arose with Roman Catholic scholar Carl Adolf Cornelius' publication of Die Geschichte des Münsterischen Aufruhrs (The History of the Münster Insurgence) in 1855. Baptist historian Albert Henry Newman (1852–1933), who Harold S. Bender said occupied "first position in the field of American Anabaptist historiography", made a major contribution with his A History of Anti-Pedobaptism (1897).

Three main theories on origins of the Anabaptists are the following:

• The movement began in a single expression in Zürich and spread from in that location (Monogenesis);
• It adult through several independent movements (polygenesis); and
• It was a continuation of truthful New Testament Christianity (churchly succession or church perpetuity).

Monogenesis [edit]

A number of scholars (due east.g. Harold S. Bender, William Estep, Robert Friedmann)^{[20] [21]} consider the Anabaptist movement to have developed from the Swiss Brethren movement of Conrad Grebel, Felix Manz, George Blaurock, et al. They more often than not fence 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 normally rejects the Münsterites and other radicals from the category of true Anabaptists.^[22] In the monogenesis view the time of origin is January 21, 1525, when Conrad Grebel baptized George Blaurock, and Blaurock in plow baptized several others immediately. These baptisms were the first "re-baptisms" known in the motion.^[23] This continues to be the most widely accustomed date posited for the establishment of Anabaptism.

Polygenesis [edit]

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", suggesting that February 24, 1527, at Schleitheim is the proper date of the origin of Anabaptism. On this appointment the Swiss Brethren wrote a announcement of belief chosen the Schleitheim Confession.^{[24] [ page needed ]} The authors of the essay noted the agreement among previous Anabaptist historians on polygenesis, even when disputing the date for a single starting bespeak: "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."^{[24] : 83} After criticizing the standard polygenetic history, the authors found vi groups in early on Anabaptism which could be complanate into three originating "points of difference": "South German Anabaptism, the Swiss Brethren, and the Melchiorites".^[25] According to their polygenesis theory, South German language–Austrian Anabaptism "was a diluted grade 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". Every bit examples of how the Anabaptist motility was influenced from sources other than the Swiss Brethren motion, mention has been made of how Pilgram Marpeck's Vermanung of 1542 was deeply influenced by the Bekenntnisse of 1533 by Münster theologian Bernhard Rothmann. Melchior Hoffman influenced the Hutterites when they used his commentary on the Apocalypse presently later he wrote information technology.

Others who have written in support of polygenesis include Grete Mecenseffy and Walter Klaassen, who established links between Thomas Müntzer and Hans Hut. In another work, Gottfried Seebaß and Werner Packull showed the influence of Thomas Müntzer on the formation of S German Anabaptism. Similarly, author Steven Ozment linked Hans Denck and Hans Hut with Thomas Müntzer, Sebastian Franck, and others. Author Calvin Pater showed how Andreas Karlstadt influenced Swiss Anabaptism in various areas, including his view of Scripture, doctrine of the church building, and views on baptism.

Several historians, including Thor Hall,^[26] Kenneth Davis,^[27] and Robert Kreider,^[28] accept also noted the influence of Humanism on Radical Reformers in the 3 originating points of departure to account for how this brand of reform could develop independently from each other. Relatively recent enquiry, begun in a more than advanced and deliberate fashion by Andrew P. Klager, too explores how the influence and a particular reading of the Church Fathers contributed to the development of distinctly Anabaptist behavior and practices in dissever regions of Europe in the early 16th century, including by Menno Simons in the Netherlands, Conrad Grebel in Switzerland, Thomas Müntzer in central Germany, Pilgram Marpeck in the Tyrol, Peter Walpot in Moravia, and especially Balthasar Hubmaier in southern Germany, Switzerland, and Moravia.^{[29] [30]}

Apostolic succession [edit]

Baptist successionists have, at times, pointed to 16th-century Anabaptists as part of an apostolic succession of churches ("church building perpetuity") from the time of Christ.^[31] This view is held past some Baptists, some Mennonites, and a number of "true church building" movements.^[c]

The opponents of the Baptist successionism theory emphasize that these non-Catholic groups clearly differed from each other, that they held some heretical views,^[d] or that the groups had no connection with one another and had origins that were separate both in time and in place.

A dissimilar strain of successionism is the theory that the Anabaptists are of Waldensian origin. Some hold the thought that the Waldensians are office of the apostolic succession, while others only believe they were an independent group out of whom the Anabaptists arose. Ludwig Keller, Thomas M. Lindsay, H. C. Vedder, Delbert Grätz, John T. Christian and Thieleman J. van Braght (author of Martyrs Mirror) all held, in varying degrees, the position that the Anabaptists were of Waldensian origin.

History [edit]

Spread of the early anabaptists in Primal Europe

 Moravian Anabaptists
(spread from Nikolsburg)

Switzerland [edit]

Anabaptism in Switzerland began as an offshoot of the church building reforms instigated past Ulrich Zwingli. As early as 1522 information technology became evident that Zwingli was on a path of reform preaching when he began to question or criticize such Catholic practices as tithes, the mass, and even baby baptism. Zwingli had gathered a group of reform-minded men around him, with whom he studied classical literature and the scriptures. However, some of these young men began to feel that Zwingli was non moving fast enough in his reform. The division betwixt Zwingli and his more than radical disciples became apparent in an October 1523 disputation held in Zurich. When the discussion of the mass was near to be ended without making any actual alter in practice, Conrad Grebel stood upwardly and asked "what should be washed virtually the mass?" Zwingli responded by maxim the quango would make that decision. At this point, Simon Stumpf, a radical priest from Höngg, answered saying, "The determination has already been made past the Spirit of God."^[32]

This incident illustrated clearly that Zwingli and his more radical disciples had different expectations. To Zwingli, the reforms would only go as fast as the city Council allowed them. To the radicals, the council had no right to make that decision, simply rather the Bible was the final potency of church building reform. Feeling frustrated, some of them began to meet on their own for Bible report. As early as 1523, William Reublin began to preach against infant baptism in villages surrounding Zurich, encouraging parents to not baptize their children.

Seeking fellowship with other reform-minded people, the radical group wrote letters to Martin Luther, Andreas Karlstadt, and Thomas Müntzer. Felix Manz began to publish some of Karlstadt'south writings in Zurich in tardily 1524. By this time the question of infant baptism had become agitated and the Zurich council had instructed Zwingli to meet weekly with those who rejected babe baptism "until the matter could be resolved".^[33] Zwingli broke off the meetings afterwards two sessions, and Felix Manz petitioned the council to find a solution, since he felt Zwingli was as well hard to work with. The quango then called a meeting for Jan 17, 1525.

The Quango ruled in this meeting that all who continued to decline to baptize their infants should be expelled from Zurich if they did not have them baptized within i week. Since Conrad Grebel had refused to cognominate his daughter Rachel, built-in on January 5, 1525, the Quango conclusion was extremely personal to him and others who had not baptized their children. Thus, when 16 of the radicals met on Saturday evening, Jan 21, 1525, the situation seemed particularly night. The Hutterian Chronicle records the event:

Afterward prayer, George of the House of Jacob (George Blaurock) stood up and besought Conrad Grebel for God's sake to baptize him with the true Christian baptism upon his faith and noesis. And when he knelt down with such a request and want, Conrad baptized him, since at that time there was no ordained minister to perform such work.^[34]

Afterwards Blaurock was baptized, he in turn baptized others at the coming together. Fifty-fifty though some had rejected babe baptism before this date, these baptisms marked the kickoff re-baptisms of those who had been baptized every bit infants and thus, technically, Swiss Anabaptism was born on that solar day.^{[35] [36]}

Tyrol [edit]

Anabaptism appears to have come to Tyrol through the labors of George Blaurock. Similar to the German language Peasants' State of war, the Gaismair insurgence set the stage by producing a hope for social justice. Michael Gaismair had tried to bring religious, political, and economic reform through a violent peasant insurgence, but the movement was squashed.^[37] Although niggling difficult evidence exists of a straight connection between Gaismair's uprising and Tyrolian Anabaptism, at least a few of the peasants involved in the insurgence later on became Anabaptists. While a connection between a violent social revolution and non-resistant Anabaptism may exist hard to imagine, the common link was the desire for a radical change in the prevailing social injustices. Disappointed with the failure of armed revolt, Anabaptist ethics of an alternative peaceful, just society probably resonated on the ears of the disappointed peasants.^[38]

Before Anabaptism proper was introduced to South Tyrol, Protestant ideas had been propagated in the region by men such as Hans Vischer, a former Dominican. Some of those who participated in conventicles where Protestant ideas were presented later became Anabaptists. As well, the population in general seemed to have a favorable attitude towards reform, be it Protestant or Anabaptist. George Blaurock appears to take preached itinerantly in the Puster Valley region in 1527, which most likely was the first introduction of Anabaptist ideas in the expanse. Some other visit through the surface area in 1529 reinforced these ideas, merely he was captured and burned at the pale in Klausen on September half-dozen, 1529.^[39]

Jacob Hutter was 1 of the early converts in S Tyrol, and later became a leader among the Hutterites, who received their name from him. Hutter made several trips between Moravia and Tyrol, and nearly of the Anabaptists in South Tyrol ended up emigrating to Moravia considering of the trigger-happy persecution unleashed by Ferdinand I. In November 1535, Hutter was captured most Klausen and taken to Innsbruck where he was burned at the stake on Feb 25, 1536. By 1540 Anabaptism in South Tyrol was offset to dice out, largely because of the emigration to Moravia of the converts considering of incessant persecution.^[40]

Low Countries and northern Deutschland [edit]

Melchior Hoffman is credited with the introduction of Anabaptist ideas into the Depression Countries. Hoffman had picked upwards Lutheran and Reformed ideas, but on April 23, 1530 he was "re-baptized" at Strasbourg and within two months had gone to Emden and baptized most 300 persons.^[41] For several years Hoffman preached in the Low Countries until he was arrested and imprisoned at Strasbourg, where he died about 10 years subsequently. Hoffman's apocalyptic ideas were indirectly related to the Münster Rebellion, even though he was "of a different spirit".^[42] Obbe and Dirk Philips had been baptized past disciples of Jan Matthijs, but were opposed to the violence that occurred at Münster.^[43] Obbe later became disillusioned with Anabaptism and withdrew from the movement in about 1540, only not earlier ordaining David Joris, his blood brother Dirk, and Menno Simons, the latter from whom the Mennonites received their name.^[44] David Joris and Menno Simons parted means, with Joris placing more than emphasis on "spirit and prophecy", while Menno emphasized the say-so of the Bible. For the Mennonite side, the accent on the "inner" and "spiritual" permitted compromise to "escape persecution", while to the Joris side, the Mennonites were under the "dead letter of the alphabet of the Scripture".^[44]

Because of persecution and expansion, some of the Low Land Mennonites emigrated to Vistula delta, a region settled past Germans but under Polish rule until information technology became part of Prussia in 1772. There they formed the Vistula delta Mennonites integrating some other Mennonites mainly from Northern Germany. In the belatedly 18th century, several thousand of them migrated from at that place to Ukraine (which at the time was part of Russia) forming the so-called Russian Mennonites. Beginning in 1874, many of them emigrated to the prairie states and provinces of the United States and Canada. In the 1920s, the conservative faction of the Canadian settlers went to Mexico and Paraguay. Commencement in the 1950s, the most conservative of them started to migrate to Republic of bolivia. In 1958, Mexican Mennonites migrated to Belize. Since the 1980s, traditional Russian Mennonites migrated to Argentina. Smaller groups went to Brazil and Uruguay. In 2015, some Mennonites from Bolivia settled in Peru. In 2018, at that place are more than than 200,000 of them living in colonies in Cardinal and S America.

Moravia, Bohemia and Silesia [edit]

Although Moravian Anabaptism was a transplant from other areas of Europe, Moravia presently became a centre for the growing movement, largely because of the greater religious tolerance constitute there.^{[45] [46]} Hans Hut was an early evangelist in the expanse, with 1 historian crediting him with baptizing more converts in 2 years than all the other Anabaptist evangelists put together.^[47] The coming of Balthasar Hübmaier to Nikolsburg was a definite boost for Anabaptist ideas to the area. With the nifty influx of religious refugees from all over Europe, many variations of Anabaptism appeared in Moravia, with Jarold Zeman documenting at least ten slightly different versions.^[48] Soon, one-eyed Jacob Wiedemann appeared at Nikolsburg, and began to teach the pacifistic convictions of the Swiss Brethren, on which Hübmaier had been less authoritative. This would lead to a division between the Schwertler (sword-bearing) and the Stäbler (staff-bearing). Wiedemann and those with him also promoted the practise of community of goods. With orders from the lords of Liechtenstein to leave Nikolsburg, well-nigh 200 Stäbler withdrew to Moravia to class a customs at Austerlitz.^[49]

Persecution in South Tyrol brought many refugees to Moravia, many of whom formed into communities that practised community of goods. Jacob Hutter was instrumental in organizing these into what became known as the Hutterites. But others came from Silesia, Switzerland, German lands, and the Low Countries. With the passing of time and persecution, all the other versions of Anabaptism would die out in Moravia leaving only the Hutterites. Even the Hutterites would be dissipated by persecution, with a remnant fleeing to Transylvania, and then to the Ukraine, and finally to N America in 1874.^{[50] [ page needed ] [51]}

South and central Frg, Austria and Alsace [edit]

S German Anabaptism had its roots in German mysticism. Andreas Karlstadt, who first worked alongside Martin Luther, is seen every bit a precursor of South German Anabaptism because of his reforming theology that rejected many Catholic practices, including infant baptism. Nonetheless, Karlstadt is non known to have been "rebaptized", nor to have taught information technology. Hans Denck and Hans Hut, both with German Mystical background (in connection with Thomas Müntzer) both accepted "rebaptism", but Denck eventually backed off from the idea under pressure level. Hans Hut is said to have brought more people into early on Anabaptism than all the other Anabaptist evangelists of his time put together. Nonetheless, there may have been defoliation about what his baptism (at least some of the times it was done by making the sign of the Tau on the forehead) may take meant to the recipient. Some seem to take taken it equally a sign by which they would escape the apocalyptical revenge of the Turks that Hut predicted. Hut fifty-fifty went so far every bit to predict a 1528 coming of the kingdom of God. When the prediction failed, some of his converts became discouraged and left the Anabaptist move. The big congregation of Anabaptists at Augsburg fell apart (partly considering of persecution) and those who stayed with Anabaptist ideas were absorbed into Swiss and Moravia Anabaptist congregations.^{[52] [19]} Pilgram Marpeck was another notable leader in early Southward German Anabaptism who attempted to steer between the two extremes of Denck's inner Holiness and the legalistic standards of the other Anabaptists.^[53]

Persecutions and migrations [edit]

Felix Manz was executed by drowning within two years of his rebaptism

Roman Catholics and Protestants alike persecuted the Anabaptists, resorting to torture and execution in attempts to curb the growth of the motility. The Protestants under Zwingli were the start to persecute the Anabaptists, with Felix Manz condign the commencement Anabaptist martyr in 1527. On May 20 or 21, 1527, Roman Catholic authorities executed Michael Sattler.^[55] Rex Ferdinand declared drowning (called the 3rd baptism) "the best antidote to Anabaptism". The Tudor regime, fifty-fifty the Protestant monarchs (Edward VI of England and Elizabeth I of England), persecuted Anabaptists every bit they were deemed likewise radical and therefore a danger to religious stability.

The burning of a 16th-century Dutch Anabaptist, Anneken Hendriks, who was charged with heresy.

The persecution of Anabaptists was condoned by the ancient laws of Theodosius I and Justinian I which were passed confronting the Donatists, and decreed the capital punishment for anyone who practised rebaptism. Martyrs Mirror, by Thieleman J. van Braght, describes the persecution and execution of thousands of Anabaptists in various parts of Europe between 1525 and 1660. Continuing persecution in Europe was largely responsible for the mass emigrations to Northward America by the Amish, Hutterites, and Mennonites. Unlike Calvinists, Anabaptists failed to gain recognition in the Peace of Westphalia of 1648 and as a result, they connected to be persecuted in Europe long after that treaty was signed.

Anabaptism stands out amongst other groups of martyrs, in the fact that during the reform in the 16th and 17th centuries, 30 to 40 percent of martyrs were women.^{[ citation needed ]}

Beliefs and practices [edit]

Anabaptist beliefs were codified in the Schleitheim Confession in 1527, which all-time represents the beliefs of the various denominations of Anabaptism (inclusive of Mennonites, Amish, Hutterites, Bruderhof, Schwarzenau Brethren, River Brethren and Apostolic Christians).^{[2] [3]}

Anabaptist denominations, such as the Mennonites, teach that "True faith entails a new birth, a spiritual regeneration past God's grace and power; 'believers' are those who have become the spiritual children of God."^[56] In Anabaptist theology, the pathway to salvation, is "marked not past a forensic understanding of salvation by 'faith alone', but by the entire process off repentance, self-denial, faith rebirth and obedience."^[56] Those who wish to tarry this path receive baptism later the New Birth.^[56] Anabaptists heavily emphasize the importance of obedience in the salvation journey of a believer.^[57]

Every bit a whole, Anabaptists emphasize an adherence to the beliefs of early Christianity and are thus distinguished past their keeping of practices that ofttimes include the observance of the lovefeast (which has footwashing, the holy kiss, and communion), Christian headcovering, nonconformity to the world, nonresistance, forgiveness, and sharing possessions, which in certain communities (as with the Bruderhof) takes on the form of communal living.^{[8] [58] [ix] [10]}

Anabaptists view themselves every bit a separate branch of Christianity, not existence a part of Catholicism, Protestantism, Oriental Orthodoxy or Eastern Orthodoxy.^{[59] [60] [61] [east]}

Types [edit]

Unlike types exist amongst the Anabaptists, although the categorizations tend to vary with the scholar's viewpoint on origins. Estep claims that in guild 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 every bit rationalists. Marker Due south. 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 utilise Anabaptist to ascertain 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 showtime 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 every bit 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 S 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 every bit Mennonites. Radical Anabaptist groups included the Münsterites, who occupied and held the High german city of Münster in 1534–1535, and the Batenburgers, who persisted in various guises as late equally the 1570s.

Spirituality [edit]

Memorial plate at Schipfe quarter in Zürich for the Anabaptists executed in the early 16th century past the Zürich metropolis government

Charismatic manifestations [edit]

Within the inspirationist fly of the Anabaptist movement, it was not unusual for charismatic manifestations to appear, such as dancing, falling nether the power of the Holy Spirit, "prophetic processions" (at Zurich in 1525, at Munster in 1534 and at Amsterdam in 1535),^[62] and speaking in tongues.^[63] In Germany some Anabaptists, "excited by mass hypnosis, experienced healings, glossolalia, contortions and other manifestations of a camp-meeting revival".^[64] 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 case, wrote confronting 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 expressionless, he wrote: "Many of them accept remained constant, enduring tortures inflicted past sword, rope, burn and water and suffering terrible, tyrannical, unheard-of deaths and martyrdoms, all of which they could easily have avoided by recantation. Moreover one besides 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 afterwards they were hanged, drowned, or killed in other ways. Even today, they are constitute alive and we can hear their own testimony ... Cannot everyone who sees, even the blind, say with a good censor that such things are a powerful, unusual, and miraculous deed of God? Those who would deny information technology must be hardened men."^[65] The Hutterite Relate and the Martyrs Mirror record several accounts of miraculous events, such equally when a man named Martin prophesied while existence led across a bridge to his execution in 1531: "this one time yet the pious are led over this span, but no more than hereafter". Just "a brusque fourth dimension later on such a violent storm and flood came that the span was demolished".^[66]

Holy Spirit leadership [edit]

The Anabaptists insisted upon the "free course" of the Holy Spirit in worship, all the same still maintained it all must be judged according to the Scriptures.^[67] The Swiss Anabaptist document titled "Answer of Some Who Are Called (Ana-)Baptists – Why They Practice 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, 'Anybody of yous (notation every i) hath a psalm, hath a doctrine, hath a revelation, hath an interpretation', and then on. When someone comes to church and constantly hears but one person speaking, and all the listeners are silent, neither speaking nor prophesying, who can or will regard or confess the aforementioned to exist a spiritual congregation, or confess according to 1 Corinthians 14 that God is home and operating in them through His Holy Spirit with His gifts, impelling them one after another in the above-mentioned club of speaking and prophesying."^[68]

Today [edit]

Anabaptists [edit]

Amish children on their mode to school

Amid the Anabaptist groups notwithstanding present are mainly the Amish, sure Brethren churches, Hutterites and Mennonites. ^[69] Schwarzenau Brethren and River Brethren emerged in the 18th century nether Anabaptist influence and adopted many Anabaptist practices and lifestyles.^{[ citation needed ]} Co-ordinate to Rod Dreher, the same is truthful for the Bruderhof Communities that emerged in the early 20th century.^[70] Sometimes the Apostolic Christian Church is seen every bit Neutäufer ("Neo-Anabaptist").^[71] Some historical connections have been demonstrated for all of these spiritual descendants, though perchance not as clearly as the earliest institutionally lineal descendants.^{[ citation needed ]}

Although many see the more well-known Anabaptist groups (Amish, Hutterites and Mennonites) as ethnic groups, just the Amish and the Hutterites today are composed mainly of descendants of the European Anabaptists, while amidst the Mennonites there are Ethnic Mennonites and others who are not. Brethren groups have mostly lost their ethnic distinctiveness.^{[ citation needed ]}

In 2018, in that location would be 2,thirteen million baptized Anabaptists in 86 countries. ^[72]

The Bruderhof Communities were founded in Germany past Eberhard Arnold in 1920,^[73] establishing and organisationally joining the Hutterites in 1930. The group moved to England after the Gestapo confiscated their property in 1933, and they afterwards moved to Paraguay in club to avoid military conscription, and subsequently World War Ii, they moved to the United States.^[74]

Groups which are derived from the Schwarzenau Brethren, often called German Baptists, while non directly descended from the 16th-century Anabaptists, are usually considered Anabaptist because their doctrine and practice are near identical to the doctrine and practice of Anabaptism. The modern-day Brethren movement is a combination of Anabaptism and Radical Pietism.

Similar groups [edit]

The relationship between Baptists and Anabaptists was originally strained. In 1624, the so five existing Baptist churches of London issued a condemnation of the Anabaptists.^[75] Puritans of England and their Baptist co-operative arose independently, and although they may have been informed past Anabaptist theology, they clearly differentiate themselves from Anabaptists as seen in the London Baptist Confession of Faith A.D. 1644, "Of those Churches which are ordinarily (though falsely) chosen ANABAPTISTS".^[76] Moreover, Baptist historian Chris Traffanstedt maintains that Anabaptists share "some similarities with the early on Full general Baptists, but overall these similarities are slight and not ever relational. In the end, we must come to say that this group of Christians does not reflect the historical pedagogy of the Baptists".^[77] German Baptists are not related to the English language Baptist movement and were inspired past central European Anabaptists. Upon moving to the United States, they associated with Mennonites and Quakers.

Anabaptist characters exist in popular civilisation, almost notably Chaplain Tappman in Joseph Heller'due south novel Catch-22, James (Jacques) in Voltaire's novella Candide, Giacomo Meyerbeer's opera Le prophète (1849), and the central character in the novel Q, by the collective known as "Luther Blissett".

Neo-Anabaptists [edit]

Neo-Anabaptism is a late twentieth and early twenty-first century theological movement within American evangelical Christianity which draws inspiration from theologians who are located inside the Anabaptist tradition but are ecclesiastically outside it. Neo-Anabaptists accept been noted for their "low church, counter-cultural, prophetic-opinion-against-empire ethos" as well equally for their focus on pacifism, social justice and poverty.^{[78] [79]} The works of Mennonite theologians Ron Sider and John Howard Yoder are oftentimes cited every bit having a strong influence on the move.^[80]

Influence on guild [edit]

Mutual Anabaptist beliefs and practices of the 16th century continue to influence modern Christianity and Western society.

• Voluntary church membership and laic's baptism
• Freedom of religion – liberty of conscience
• Separation or nonconformity to the world
• Nonresistance, interpreted as pacifism by modernized groups
• Priesthood of all believers

The Anabaptists were early on promoters of a free church and freedom of organized religion.^[f] When it was introduced by the Anabaptists in the 15th and 16th centuries, religious freedom which was independent from the state was unthinkable to both clerical and governmental leaders. Religious freedom was equated with chaos; Kropotkin^[82] traces the nativity of anarchist thought in Europe to these early Anabaptist communities.

According to Estep:

Where men believe in the freedom of organized religion, supported past a guarantee of separation of church and state, they have entered into that heritage. Where men accept caught the Anabaptist vision of discipleship, they have become worthy of that heritage. Where corporate discipleship submits itself to the New Testament blueprint of the church, the heir has and so entered full possession of his legacy.^[83]

Run into also [edit]

• Adrianists
• Amish Mennonite
• Christian anarchism
• Christian communism
• Christian socialism
• Clancularii
• Conservative Mennonites
• Donatists (first historical occurrence of re-baptism)
• Funkite
• List of Anabaptist churches
• Martyrs Mirror
• Melchior Rink, a central-High german Anabaptist leader during the sixteenth-century
• Old Order Mennonite
• Peace churches
• Manifestly people
• Restorationism
• Shtundists
• Tabor College (Kansas)

References [edit]

Notes [edit]

1. ^ Since the middle of the 20th century, the German-speaking world no longer uses the term Wiedertäufer (translation: "Re-baptizers"), considering it biased. The term Täufer (translation: "Baptizers") is now used, which is considered more impartial. From the perspective of their persecutors, the "Baptizers" baptized for the second time those "who every bit infants had already been baptized". The denigrative term Anabaptist, given to them by others, signifies rebaptizing and is considered a polemical term, then information technology has been dropped from utilize in modernistic German language. Yet, in the English-speaking globe, information technology is still used to distinguish the Baptizers more clearly from the Baptists, a Protestant sect that developed later in England. Compare their self-designation equally "Brethren in Christ" or "Church of God": Stayer, James M. (2001). "Täufer". Theologische Realenzyklopädie (TRE) (in German language). Vol. 32. Berlin, New York: Walter de Gruyter. pp. 597–617. ISBN3-11-016712-3. Brüder in Christo ", " Gemeinde Gottes .
2. ^ For example, those of the Münster Rebellion or Balthasar Hubmaier.
3. ^ A "truthful church" move is a part of the Protestant or Reformed group of Christianity that claims to correspond the truthful faith and order of New Testament Christianity. About only assert this in relation to their church building doctrines, polity, and exercise (e.k., 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 building of God in Christ, Mennonite. The Church building of God, the Stone-Campbell restoration move, and others represent a variation in which the "true church building" apostatized and was restored, in distinction to this idea of churchly or church succession. These groups trace their "true church" status through ways other than those more often than not accustomed by Roman Catholicism or Orthodox Christianity, both of which also claim to represent the true faith and order of New Attestation Christianity.
4. ^ Such as the Adoptionism of the Paulicianists; some of the other groups oft cited were in fact footling different from the Catholics and bore little similarity to modern Baptists.
5. ^ According to the Martyrs Mirror, the Anabaptist movement has existed since the times of the apostles. It is non Protestant, co-ordinate to this vital publication.
6. ^ The origins of religious liberty in the United States are traced back to the Anabaptists.^[81]

Citations [edit]

1. ^ ^{a b} "Anabaptist, north.", Oxford English Dictionary, Oxford University Press, December 2012, retrieved January 21, 2013
2. ^ ^{a b} Bruening, Michael Westward. (April 5, 2017). A Reformation Sourcebook: Documents from an Age of Debate. University of Toronto Press. p. 134. ISBN9781442635708. In 1527, Michael Sattler presided over a meeting at Schleitheim (in canton Schaffhausen, on the Swiss-German edge), where Anabaptist leaders drew up the Schleitheim Confession of Faith (doc. 29). Sattler was arrested and executed soon afterwards. Anabaptist groups varied widely in their specific behavior, but the Schleitheim Confession represents foundational Anabaptist beliefs as well as whatever single document can.
3. ^ ^{a b} Hershberger, Guy F. (March half dozen, 2001). The Recovery of the Anabaptist Vision. Wipf & Stock Publishers. p. 65. ISBN9781579106003. The Schleitheim manufactures are Anabaptism's oldest confessional document.
4. ^ ^{a b} Gertz, Steven (2004). "Outsider'southward Guide to America's Anabaptists". Christianity Today. Retrieved May 20, 2021.
5. ^ "What about Old Orders, Hutterites, Conservatives, River Brethren and Others?". Third Way. 2021. Retrieved May 20, 2021.
6. ^ Huffman, Jasper Abraham (1920). History of the Mennonite Brethren in Christ Church. Bethel Publishing Company. p. 59.
7. ^ Guengerich, Galen (May 28, 2013). God Revised: How Religion Must Evolve in a Scientific Historic period. St. Martin's Publishing Grouping. p. three. ISBN978-1-137-35611-6.
8. ^ ^{a b} Redekop, Calvin; Beitzel, Terry (June xiv, 2019). Service, The Path To Justice. FriesenPress. p. 165. ISBN978-ane-5255-3584-0.
9. ^ ^{a b} Kraybill, Donald B. (November 1, 2010). Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites. JHU Printing. p. 107. ISBN978-0-8018-9911-ix.
10. ^ ^{a b} Hostetler, John A. (April 1993). Amish Society. JHU Press. p. 227. ISBN978-0-8018-4442-3.
11. ^ Harper, Douglas (2010) [2001]. "Anabaptist". Online Etymological Dictionary . Retrieved April 25, 2011.
12. ^ Vedder, Henry Dirt (1905), Balthasar Hübmaier: the Leader of the Anabaptists, New York: G. P. Putnam's Sons, p. 204 .
13. ^ Dictionary of Scripture and Ethics. Baker Books. November 1, 2011. p. 64. ISBN978-1-4412-3998-three.
14. ^ Dyck 1967, p. 45
15. ^ Wagner, Murray L (1983). Petr Chelčický: A Radical Separatist in Hussite Bohemia. Scottdale, PA: Herald Press. p. twenty. ISBN0-8361-1257-i.
16. ^ van der Zijpp, Nanne. "Sacramentists". Global Anabaptist Mennonite Encyclopedia Online. Archived from the original on February 27, 2007. Retrieved April 12, 2007.
17. ^ Fontaine, Piet FM (2006). "Chapter I – part 1 Radical Reformation – Dutch Sacramentists". The Calorie-free and the Nighttime: A Cultural History of Dualism. Vol. XXIII. Postlutheran Reformation. Utrecht: Gopher Publishers. Archived from the original on May ix, 2007.
18. ^ van Braght 1950, p. 277.
19. ^ ^{a b} Stayer 1994.
20. ^ moss, Christina (Nov sixteen, 2017). "On the Theological Uses of Anabaptist History: A Conversation". Anabaptist Historians . Retrieved December 19, 2020.
21. ^ Estep 1963.
22. ^ Estep 1963, p. 5: 'Besides much has been said of Münster. It belongs on the fringe of Anabaptist life which was completely divorced from the evangelical, biblical heart of the movement'
23. ^ Dyck 1967, p. 49.
24. ^ ^{a b} Stayer, James K; Packull, Werner O; Deppermann, Klaus (April 1975), "From Monogenesis to Polygenesis: the historical word of Anabaptist origins", Mennonite Quarterly Review, 49 (2)
25. ^ Stayer 1994, p. 86.
26. ^ Hall, Thor. "Possibilities of Erasmian Influence on Denck and Hubmaier in Their Views of Freedom of the Will." Mennonite Quarterly Review 35 (1961): 149-70.
27. ^ Davis, Kenneth R. "Erasmus as a Progenitor of Anabaptist Theology and Piety." Mennonite Quarterly Review 47 (1973): 163-78.
28. ^ Kreider, Robert. "Anabaptism and Humanism: an Inquiry Into the Relationship of Humanism to the Evangelical Anabaptists." Mennonite Quarterly Review 26 (1952): 123-41.
29. ^ Klager 2011, pp. 28–31.
30. ^ Klager 2010, pp. 5–65.
31. ^ Carrol, JM (1931). The Trail of Claret. Lexington, KY: Ashland Avenue Baptist Church. Archived from the original on February 21, 2009.
32. ^ Ruth, John L. (1975). Conrad Grebel, Son of Zurich. Scottdale, PA: Herald Press. p. 79. ISBN0-8361-1767-0.
33. ^ Dyck 1967, p. 46.
34. ^ The Relate of the Hutterian Brethren, Known as Das grosse Geschichtbuch der Hutterischen Brüder. Rifton, New York: Turn Pub. House. 1987. p. 45.
35. ^ "1525, The Anabaptist Motion Begins". Retrieved Dec 27, 2017.
36. ^ Klaassen, Walter (1985). "A Burn That Spread Anabaptist Beginnings". Waterloo, ON, Canada: Christian History Institute. Retrieved Dec 27, 2017.
37. ^ Hoover 2008, pp. 14–66.
38. ^ Packull 1995, pp. 169–75.
39. ^ Packull 1995, pp. 181–five.
40. ^ Packull 1995, p. 280.
41. ^ Estep 1963, p. 109.
42. ^ Estep 1963, p. 111.
43. ^ Dyck 1967, p. 105.
44. ^ ^{a b} Dyck 1967, p. 111.
45. ^ Estep 1963, p. 89.
46. ^ Packull 1995, p. 54.
47. ^ Dyck 1967, p. 67.
48. ^ Packull 1995, p. 55.
49. ^ Packull 1995, p. 61.
50. ^ Packull 1995.
51. ^ Sreenivasan, Jyotsna (2008). Utopias in American History. ABC-CLIO. pp. 175–6.
52. ^ Packull 1977, pp. 35–117.
53. ^ Loewen, Harry; Nolt, Steven (1996). Through Fire & H2o. Scottdale, PA: Herald Press. pp. 136–137.
54. ^ "Ursel (d. 1570)". GAMEO. Jan x, 2018. Retrieved June 16, 2019.
55. ^ Bossert, Jr., Gustav; Bender, Harold S.; Snyder, C. Arnold (2017). "Sattler, Michael (d. 1527)". In Roth, John D. (ed.). Global Anabaptist Mennonite Encyclopedia Online, reprinted from Bossert, Jr., Gustav; Bough, Harold South.; Snyder, C. Arnold (1989). Bender, Harold S. (ed.). Mennonite Encyclopedia. Harrisonburg, VA: Herald Press. Vol. four, pp. 427–434, 1148; vol. 5, pp. 794–795.
56. ^ ^{a b c} Sheldrake, Philip (January 1, 2005). The New Westminster Dictionary of Christian Spirituality. Westminster John Knox Press. p. 104. ISBN978-0-664-23003-6.
57. ^ Paulsen, David Lamont; Musser, Donald W. (2007). Mormonism in Dialogue with Contemporary Christian Theologies. Mercer University Press. p. 106. ISBN978-0-88146-083-4.
58. ^ Almila, Anna-Mari; Almila, David (July 6, 2017). The Routledge International Handbook to Veils and Veiling. Taylor & Francis. p. 296. ISBN978-1-317-04114-6.
59. ^ Klaassen 1973.
60. ^ McGrath, William, The Anabaptists: Neither Catholic nor Protestant (PDF), Hartville, OH: The Fellowship Messenger, archived from the original (PDF) on December 27, 2016
61. ^ Gilbert, William (1998), "The Radicals of the Reformation", Renaissance and Reformation, Lawrence, KS: Academy of Kansas
62. ^ Klaassen 1973, p. 63.
63. ^ Little, Franklin H (1964), The Origins of Sectarian Protestantism, New York: Beacons, p. xix
64. ^ Williams 2000, p. 667.
65. ^ Marpeck 1978, p. 50.
66. ^ van Braght 1950, p. 440.
67. ^ Oyer, John S (1964), Lutheran Reformers Against Anabaptists, The Hague: M Nijhoff, p. 86
68. ^ Peachey, Paul; Peachey, Shem, eds. (1971), "Respond of Some Who Are Chosen (Ana-)Baptists – Why They Do Non Attend the Churches", Mennonite Quarterly Review, 45 (1): x, eleven
69. ^ Donald B. Kraybill, Curtailed Encyclopedia of Amish, Brethren, Hutterites, and Mennonites, JHU Printing, The states, 2010, p. Fourteen
70. ^ "Life Amidst The Bruderhof". The American Conservative . Retrieved May 23, 2017.
71. ^ "Apostolic Christian Church of America".
72. ^ Mennonite Earth Conference, Map and statistics, mwc-cmm.org, Canada, retrieved December 5, 2020 0
73. ^ "Near United states of america". Plow . Retrieved May 23, 2017.
74. ^ "Church building Community is a Gift of the Holy Spirit – The Spirituality of the Bruderhof | Anabaptism | Organized religion & Spirituality". Scribd . Retrieved September 27, 2017.
75. ^ Melton, JG (1994), "Baptists", Encyclopedia of American Religions
76. ^ "London Baptist Confession of 1644". spurgeon.org. Archived from the original on June 17, 2010. Of those Churches which are unremarkably (though falsely) called ANABAPTISTS;
77. ^ Traffanstedt, Chris (1994), "Baptists", A Primer on Baptist History: The Truthful Baptist Trail, archived from the original on September eleven, 2013
78. ^ DeYoung, Kevin. "The Neo-Anabaptists". The Gospel Coalition . Retrieved March 25, 2017.
79. ^ Hiebert, Jared; Hiebert, Terry One thousand. (Fall 2013). "New Calvinists and Neo-Anabaptists: A Tale of Two Tribes". Direction: A Mennonite Brethren Forum. 42 (ii): 178–194. Retrieved March 25, 2017.
80. ^ Tooley, Marker. "Mennonite Takeover?". The American Spectator. Archived from the original on March 26, 2017. Retrieved March 25, 2017.
81. ^ Verduin, Leonard (1998), That First Amendment and The Remnant, The Christian Hymnary, ISBN1-890050-17-2
82. ^ Kropotkin, Peter Alexeivitch (1911). "Anarchism". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. i (11th ed.). Cambridge University Press. pp. 914–919.
83. ^ Estep 1963, p. 232.

Sources [edit]

• Carroll, J.K. (1931). The Trail of Blood: Post-obit the Christians Downward through the Ages, or, the history of Baptist Churches from the Time of Christ, Their Founder, to the Present Twenty-four hours. Lexington, Ky.: Ashland Artery Baptist Church. 56 p. + fold. chart. Without ISBN
• Dyck, Cornelius J (1967), An Introduction to Mennonite History, Scottdale, PA: Herald Press, ISBN0-8361-1955-X .
• Estep, William R (1963), The Anabaptist Story, Grand Rapids, MI: William B Eerdmans, ISBN0-8028-1594-four .
• Hoover, Peter (2008). The Mystery of the Marking: Anabaptist Mission Work Under the Fire of God. Mount Lake, Minnesota: Elmendorf Books. ISBN978-one-5172-5504-6.
• Klaassen, Walter (1973), Anabaptism: Neither Catholic Nor Protestant, Waterloo, ON: Conrad Printing .
• Klager, Andrew P. (2010). "Balthasar Hubmaier's Utilize of the Church Fathers: Availability, Access and Interaction". Mennonite Quarterly Review. 84 (1): 5–65. Gale A220412887.
• Klager, Andrew P. (2011). Truth is immortal': Balthasar Hubmaier (c.1480-1528) and the Church Fathers (PhD). University of Glasgow.
• Knox, Ronald. Enthusiasm: a Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries. Oxford, Eng.: Oxford University Press, 1950. 8, 622 p.
• Marpeck, Pilgram (1978), Klassen, William; Klassen, Walter (eds.), Covenant and Community: The Life, Writings, and Hermeneutics, Scottdale, PA: Herald .
• Packull, Werner O. (1977). Mysticism and the Early Southward German-Austrian Anabaptist Movement, 1525-1531. Herald Press. ISBN978-0-8361-1130-9.
• Packull, Werner O (1995), Hutterite Beginnings: Communitarian Experiments During the Reformation, Baltimore, Maryland: The Johns Hopkins Academy Press, ISBN0-8018-6256-6 .
• Stayer, James Thou (1994) [1991], The German Peasants' War and Anabaptist Community of Appurtenances, Montréal: McGill-Queen's Printing, MQUP, ISBN0-7735-0842-2 .
• van Braght, Thieleman J (1950) [1938], Martyrs Mirror, Scottdale, PA: Herald Press, ISBN978-0-8361-1390-7 .
• Williams, George Hunston (2000) [1962], The Radical Reformation (3rd ed.), Truman State University Press, ISBN0-664-20372-eight .

Further reading [edit]

• Arthur, Anthony (1999). The Tailor Rex: The Rise and Fall of the Anabaptist Kingdom of Munster. ISBN0-312-20515-5. )
• Bamford, Mary E. (1894). Harrison, Larry (ed.). "In Editha's Days. A Tale of Religious Liberty" (The Bible Makes Us Baptists ed.). LCCN 06006296.
• Baylor, Michael G. (1993). Revelation & Revolution: Bones Writings of Thomas Muntzer. ISBN0-934223-16-5.
• Bender, Harold South. (1944). The Anabaptist Vision. ISBN0-8361-1305-5. )
• Bender, Harold S.; Dyck, Cornelius J.; Martin, Dennis D.; Smith, Henry C. (eds.). Mennonite Encyclopedia. ISBN0-8361-1018-8.
• Cohn, Norman (1970). The Pursuit of the Millennium . Oxford University Press. ISBN0-19-500456-6.
• Conybeare, Frederick Cornwallis (1911). "Anabaptists". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 1 (11th ed.). Cambridge University Press. pp. 903–905.
• Dipple, Geoffrey, Confessional Migration: Anabaptists – Mennonites, Hutterites, Baptists etc., EGO - European History Online, Mainz: Institute of European History, 2015, retrieved: March xi, 2021 (pdf).
• Fast, Heinhold (1999). "Anabaptists". In Erwin Fahlbusch and Geoffrey William Bromiley (ed.). The Encyclopedia of Christianity. Vol. i. Thou Rapids, MI: Wm. B. Eerdmans. pp. 45–48. ISBN0802824137. * Ham, Paul (2018). New Jerusalem: The short life and terrible death of Christendom'due south most defiant sect. Sydney: Random House Commonwealth of australia. ISBN9780143781332.
• Hillerbrand, Hans (1991), Anabaptist Bibliography 1520–1630, ISBN0-910345-03-i .
• Hoover, Peter. "The Underground of the Strength" (PDF). Archived from the original (PDF) on April 12, 2019. Retrieved December 27, 2017. Alt URL
• Melton, J. Gordon, ed. (1978). The Encyclopedia of American Religions. ISBN0-8103-6904-four.
• Newman, Albert H (1896), A History of Anti-Pedobaptism, From the Rise of Pedobaptism to AD 1609, ISBN1-57978-536-0 .
• Pearse, Meic (1998), The Great Restoration: The Religious Radicals of the 16th and 17th Centuries, ISBN9780853648000 .
• Stayer, James M. (1976). Anabaptists and the Sword. ISBN0-87291-081-4.
• van Braght, Thieleman J. The Encarmine Theater or Martyrs Mirror. ISBN0-8361-1390-10.
• Verduin, Leonard. The Anatomy of a Hybrid : a Study in Church-State Relationships. ISBN0-8028-1615-0.
• Verduin, Leonard (May 2001). The Reformers and their Stepchildren. ISBN0-8010-9284-i.

External links [edit]

• Anabaptism at Curlie
• "Anabaptism". Global Anabaptist Mennonite Encyclopedia Online. Retrieved September xi, 2013.
• Global Anabaptist Wiki
• Pilgrim Ministry: Anabaptist church building directory
• Anabaptist History Consummate Playlist (Parts 1–twenty) history of the movement from the Bible to present. (YouTube videos, 27 hours)
• "The Story of the Church: The Protestant Reformation: The Anabaptists and Other Radical Reformers". Ritchie Family Page. Archived from the original on December 17, 2005. Retrieved December 15, 2005.
• "The Anabaptist Story". The Reformed Reader. Archived from the original on Dec xv, 2005. Retrieved December 15, 2005.
• The Rising and Fall of the Anabaptists, past Eastward. Belfort Bax 1903

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Source: https://en.wikipedia.org/wiki/Anabaptism

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