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Anabaptists (from Neo-Latin anabaptista, from the Greek ἀναβαπτισμός: ἀνά- "over again" and βαπτισμός "baptism") are Christians of the Radical Reformation of 16th-century Europe, considered Protestant by some, although some consider Anabaptism to be a distinct movement from Protestantism.[page needed] The Amish, Hutterites, and Mennonites are direct descendants of the movement.
The name Anabaptist is derived from the Greek term anabaptista, or "one who baptizes over again." This name was given them by their enemies in reference to the practice of "re-baptizing" converts who "already had been baptized" (or sprinkled) as infants. Anabaptists required that baptismal candidates be able to make their own confessions of faith and so rejected baptism of infants. The early members of this movement abhorred the name "Anabaptist", claiming that since infant baptism was unscriptural and null and void, the baptizing of believers was not a "re-baptism" but in fact the first baptism for them. Balthasar Hübmaier wrote:
I have never taught Anabaptism. ...But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ...:204
As a result of their views on the nature of baptism and other issues, Anabaptists were heavily persecuted during the 16th century and into the 17th by both Magisterial Protestants and Roman Catholics.[a]
While most Anabaptists adhered to a literal interpretation of the Sermon on the Mount which precluded taking oaths, participating in military actions, and participating in civil government, some who practiced re-baptism felt contrariwise.[b] They were thus technically Anabaptists, even though conservative Amish, Mennonites, and Hutterites and some historians tend to consider them as outside of true Anabaptism. Conrad Grebel wrote in a letter to Thomas Müntzer in 1524:
True Christian believers are sheep among wolves, sheep for the slaughter... Neither do they use worldly sword or war, since all killing has ceased with them...:45
Although Anabaptists began with the Radical Reformers in the 16th century, certain people and groups may still legitimately be considered their forerunners due to a similar approach to the interpretation and application of the Bible. Petr Chelčický, a 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, and some forms of monasticism. The Waldensians also represent a faith similar to the Anabaptists.
In the following points Anabaptists who held to a literal interpretation of the Sermon on the Mount resembled the medieval dissenters:
On December 27, 1521, three "prophets", influenced by and in turn influencing Thomas Müntzer, appeared in Wittenberg from Zwickau: Thomas Dreschel, Nicholas Storch and Mark Thomas Stübner preaching an apocalyptic, radical alternative to Lutheranism. Preaching such as that done by the "prophets" helped to stir the feelings concerning the social crisis, which erupted in the German Peasants' War in southern Germany in 1525 as a revolt against feudal oppression. Under the leadership of Müntzer, it became 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. Although the Zwickau prophets were not Anabaptists (that is, they did not practice "re-baptism"), the prevalent social inequities and the preaching of men like this have been seen as laying the foundation for the Anabaptist movement. Although the social ideals of the Anabaptist movement coincided closely with those of the German Peasants' War, studies have found a very low percentage of later Anabaptists to have been active participants in the peasant uprising.[page needed]
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, and Thomas Müntzer. Those desiring to correct this error tended to over-correct and deny all connections between the larger Anabaptist movement and the most radical elements.
The modern era of Anabaptist historiography arose with the work of Roman Catholic scholar Carl Adolf Cornelius' publication of Die Geschichte des Münsterischen Aufruhrs (The History of the Münster Riot) 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.
Though a number of theories exist concerning origins, the three main ideas are:
A number of scholars (e.g., Harold S. Bender, William Estep, Robert Friedmann) have seen the Anabaptist movement as radiating from the Swiss Brethren movement of Conrad Grebel, Felix Manz, George Blaurock, et al. They 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 the monogenesis view the time of origin is January 21, 1525, when Conrad Grebel baptized George Blaurock, and Blaurock in turn baptized several others immediately. These baptisms were the first "re-baptisms" known in the movement and therefore remains the most popular date posited for the establishment of Anabaptism.
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 date the Swiss Brethren wrote a declaration of belief called the Schleitheim Confession.[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 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.":83 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." According to their polygenesis theory, 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". As examples of how the Anabaptist movement was influenced from sources other than the Swiss Brethren movement, 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 shortly after he wrote it.
Others who have written in support of polygensis 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 South German Anabaptism. Similarly, author Steven Ozment linked Hans Denck and Hans Hut with Thomas Müntzer, Sebastian Franck, and others. Author Calvin Pater showed how that Andreas Karlstadt influenced Swiss Anabaptism in various areas, including his view of Scripture, doctrine of the church, and views on baptism.
Baptist successionists have, at times, pointed to 16th century Anabaptists as part of an apostolic succession of churches ("church perpetuity") from the time of Christ. This view is held by some Baptists, some Mennonites, and a number of "true church" 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 place.
A different strain of successionism is the theory that the Anabaptists are of Waldensian origin. Some hold the idea that the Waldensians are part of the apostolic succession, while others simply 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.
Anabaptism in Switzerland began as an offshoot of the church reforms instigated by Ulrich Zwingli. As early as 1522 it 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 infant baptism. Zwingli had gathered a group of reform-minded men around him, with whom he studied Classic literature and the Scriptures. However, some of these young men began to feel that Zwingli was not moving fast enough in his reform. The division between Zwingli and his more radical disciples became apparent in an October, 1523 disputation held in Zurich. When the discussion of the mass was about to be ended without making any actual change in practice, Conrad Grebel stood up and asked "what should be done about the mass?" Zwingli responded by saying the Council would make that decision. At this point, Simon Stumpf, a radical priest from Hongg, answered saying, "The decision has already been made by the Spirit of God.":79
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, but rather the Bible was the final authority of church reform. Feeling frustrated, some of them began to meet on their own for Bible study. 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's writings in Zurich in late 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 infant baptism "until the matter could be resolved." Zwingli broke off the meetings after two meetings, and Felix Manz petitioned the Council to find a solution, since he felt Zwingli was too hard to work with. The council then called a meeting for January 17, 1525.
The Council ruled in this meeting that all who continued to refuse to baptize their infants should be expelled from Zurich if they did not have them baptized within one week. Since Conrad Grebel had refused to baptize his daughter Rachel, born on January 5, 1525, the Council decision was extremely personal to him and others who had not baptized their children. Thus, when sixteen of the radicals met on Saturday evening, January 21, 1525, the situation seemed particularly dark. The Hutterian Chronicle records the event:
After 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 knowledge. And when he knelt down with such a request and desire, Conrad baptized him, since at that time there was no ordained minister to perform such work.
After Blaurock was baptized, he in turn baptized others at the meeting. Even though some had rejected infant baptism before this date, these baptisms marked the first re-baptisms of those who had been baptized as infants and thus, technically, Swiss Anabaptism was born on that day.[page needed][page needed]
Anabaptism appears to have come to Tyrol through the labors of George Blaurock. Similar to the German Peasants' War, the Gasmair uprising set the stage by producing a hope for social justice. Michael Gasmair had tried to bring religious, political, and economical reform through a violent peasant uprising, but the movement was squashed. Although little hard evidence exists of a direct connection between Gasmair's uprising and Tyrolian Anabaptism, at least a few of the peasants involved in the uprising later became Anabaptists. While a connection between a violent social revolution and non-resistant Anabaptism may be 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 ideals of an alternative peaceful, just society probably resonated on the ears of the disappointed peasants..
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 have preached itinerantly in the Puster Valley region in 1527, which most likely was the first introduction of Anabaptist ideas in the area. Another visit through the area in 1529 reinforced these ideas, but he was captured and burned at the stake in Klausen on September 6, 1529.
Jacob Hutter was one of the early converts in South Tyrol, and later became a leader among the Hutterites, who received their name from him. Hutter made several trips between Moravia and Tyrol, and most of the Anabaptists in South Tyrol ended up emigrating to Moravia due to the fierce persecution unleashed by Ferdinand I. In November 1535, Hutter was captured near Klausen and taken to Innsbruck where he was burned at the stake on February 25, 1536. By 1540 Anabaptism in South Tyrol was beginning to die out, due largely to the emigration to Moravia of the converts because of incessant persecution.
Melchior Hoffman is credited with the introduction of Anabaptist ideas into the Low Countries. Hoffman had picked up Lutheran and Reformed ideas, but on 23 April 1530 he was "re-baptized" at Strasbourg and within two months had gone to Emden and baptized about 300 persons. For several years Hoffman preached in the Low Countries until he was arrested and imprisoned at Strasbourg, where he died about 10 years later. Hoffman's apocalyptic ideas were indirectly related to the Münster Rebellion, even though he was "of a different spirit." Obbe and Dirk Philips had been baptized by disciples of Jan Matthijs, but were opposed to the violence that occurred at Münster. Obbe later became disillusioned with Anabaptism and withdrew from the movement in about 1540, but not before ordaining David Joris, his brother Dirk, and Menno Simons, the latter from whom the Mennonites received their name. David Joris and Menno Simons parted ways, with Joris placing more emphasis on "spirit and prophecy," while Menno emphasized the authority of the Bible. For the Mennonite side, the emphasis on the "inner" and "spiritual" permitted compromise to "escape persecution," while to the Joris side, the Mennonites were under the "dead letter of the Scripture." Due to persecution and expansion, many of the Low Country Mennonites emigrated to Prussia, and from there to the Ukraine (which at the time was part of Russia). In the late 1800s, many of the Russian Mennonites emigrated to the Prairie States and Provinces of the U.S. and Canada, and also to Mexico, Belize, and South America (Paraguay, Bolivia, Argentina, and Brazil) where thousands of them still live in colonies.
Although Moravian Anabaptism was a transplant from other areas of Europe, Moravia soon became a center for the growing movement, due largely to the greater religious tolerance found there. Hans Hut was an early evangelist in the area, with one historian crediting him with baptizing more converts in two years than all the other Anabaptist evangelists put together. The coming of Balthasar Hübmaier to Nikolsburg was a definite boost for Anabaptist ideas to the area. With the great influx of religious refugees from all over Europe, many variations of Anabaptism appeared in Moravia, with Jarold Zeman documenting at least 10 slightly different versions. Soon, one-eyed Jacob Wiedemann appeared at Nikolsburg, and began to teach the pacifistic convictions of the Swiss Brethren, a position that Hübmaier was not a strong on. This eventually led to a division between the Schwertler (sword-bearing) and the Stäbler (staff-bearing). Wiedemann and those with him also promoted the practice of community of goods. With orders from the lords of Leichenstein to leave Nikolsburg, about 200 Stäbler withdrew to Moravia to form a community at Austerlitz.
Persecution in South Tyrol brought many refugees to Moravia, many of which formed into communities that practiced 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 eventually died out in Moravia, leaving only the Hutterites. Even the Hutterites were eventually dissipated by persecution, with a remnant fleeing to Transylvania, then to the Ukraine, and eventually to North America in 1874.[page needed]
South German Anabaptism had its roots in German Mysticism. Andreas Karlstadt, who first worked alongside Martin Luther, is seen as a forerunner of South German Anabaptism due to his reforming theology that rejected many Catholic practices, including the rejection of infant baptism. However, Karlstadt is not known to have been "rebaptized", nor to have taught it. Hans Denck and Hans Hut, both with German Mystical background (in connection with Thomas Muntzer) both accepted "rebaptism", but Denck eventually backed off from the idea under pressure. Hans Hut is said to have brought more people into early Anabaptism than all the other Anabaptist evangelists of his time put together. However, there may have been confusion about what his baptism (at least some of the times it was done by making the sign of the Tau on the forehead) may have meant to the recipient. Some seem to have taken it as a sign by which they would escape the apocalyptical revenge of the Turks that Hut predicted. Hut even went so far as to predict a 1528 coming of the kingdom of God. When the prediction failed, some of his converts became discouraged and left the Anabaptist movement. The large congregation of Anabaptists at Augsburg fell apart (due in part to persecution) and those who stayed with Anabaptist ideas were absorbed into Swiss and Moravia Anabaptist congregations.:35–117[page needed] Pilgram Marpeck was another notable leader in early South German Anabaptism.
Roman Catholics and Protestants alike persecuted the Anabaptists, resorting to torture and execution in attempts to curb the growth of the movement. The Protestants under Zwingli were the first to persecute the Anabaptists, with Felix Manz becoming the first martyr in 1527. 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 the Protestant monarchs (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. 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 North America by Amish, Hutterites, and Mennonites.
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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.
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), and speaking in tongues. In Germany some Anabaptists, "excited by mass hysteria, experienced healings, glossolalia, contortions and other manifestations of a camp-meeting revival". 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".. The Hutterite Chronicle and The Martyrs 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".
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. 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', and so on. 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."
Several existing denominational bodies may be regarded as the successors of the continental Anabaptists: Amish, Brethren, Hutterites, Mennonites and to some extent the 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.
The Bruderhof Communities were founded in Germany by Eberhard Arnold in 1920, establishing and organisationally joining the Hutterites in 1930. The group moved to England after Gestapo confiscated their property in 1933, and subsequently to Paraguay to avoid military conscription, and by settlements moved to USA after the World War II. They are not recognized by more conservative Hutterites.
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. The modern-day Brethren movement is a combination of Anabaptism and Radical Pietism.
Anabaptist characters exist in popular culture, most notably Chaplain Tappman in Joseph Heller's novel Catch-22, James 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".
Common Anabaptist beliefs and practices of the 16th century continue to influence modern Christianity and Western society.
The Anabaptists were early promoters of a free church and freedom of religion (sometimes associated with separation of church and state).[e] 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 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.[page needed]
|chapter-url=missing title (help). The Light and the Dark: A cultural history of dualism. XXIII. Postlutheran Reformation. Utrecht: Gopher Publishers.
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