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Anabaptists

1 Origins

Anabaptists (from Neo-Latin anabaptista,[1] from the


Greek : - over again and baptism[2] ) are Christians of the Reformation of
16th century Europe. Although some consider the Anabaptist movement to be an oshoot of Protestantism,
others see it as a distinct movement.[3] [4][5] The Amish,
Hutterites, and Mennonites are direct descendants of
the movement. Brethren, Bruderhof, and the Apostolic
Christian Church are later developments in Anabaptist
groups.

1.1 Medieval forerunners


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 Chelick, a 15th-century
Bohemian reformer, taught most of the beliefs considered integral to Anabaptist theology.[9] Medieval antecedents may include the Brethren of the Common Life,
the Hussites, Dutch Sacramentists,[10][11] and some forms
of monasticism. The Waldensians also represent a faith
similar to the Anabaptists.[12]

The name Anabaptist is derived from the Greek term anabaptista, or one who baptizes over again. This name
was given them by their persecutors in reference to the
practice of re-baptizing converts who already had been
baptized as infants.[6] Anabaptists required that baptismal
candidates be able to make their own confessions of faith
In the following points Anabaptists who held to a literal
and so rejected baptism of infants. The early members
interpretation of the Sermon on the Mount resembled the
of this movement did not accept the name Anabaptist,
medieval dissenters:
claiming that since infant baptism was unscriptural and
null and void, the baptizing of believers was not a re They condemned oaths, and also the reference of
baptism but in fact their rst real baptism. Balthasar Hbdisputes between believers to law-courts in accormaier wrote:
dance with 1 Corinthians 6:111.
The believer must not bear arms or oer forcible
resistance to wrongdoers, nor wield the sword. No
Christian has the jus gladii (the right of the sword).
Matthew 5:39

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...[7]:204

Civil government (i.e., "Caesar") belongs to the


world. The believer, who belongs to Gods kingdom,
must not ll any oce, nor hold any rank under
government, which is to be passively obeyed. John
18:36 Romans 13:17

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.[lower-alpha 1]

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 5:913 and Matthew 18:15
seq. But no force is to be used towards them.

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 otherwise.[lower-alpha 2] They were thus technically Anabaptists, even though conservative Amish, Mennonites, 1.2 Zwickau prophets and the German
and Hutterites and some historians tend to consider them
Peasants War
as outside of true Anabaptism. Conrad Grebel wrote in a
letter to Thomas Mntzer in 1524:
Main articles: Thomas Mntzer, Zwickau prophets and
German Peasants War
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...[8]:45

On December 27, 1521, three prophets, inuenced by


and in turn inuencing Thomas Mntzer, appeared in
Wittenberg from Zwickau: Thomas Dreschel, Nicholas
1

Storch and Mark Thomas Stbner 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
Mntzer, 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 rebaptism), 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.[13]

1.3

Views on origins

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 Mntzer. 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 Mnsterischen
Aufruhrs (The History of the Mnster Uprising) in
1855. Baptist historian Albert Henry Newman (1852
1933), who Harold S. Bender said occupied rst position in the eld of American Anabaptist historiography,
made a major contribution with his A History of AntiPedobaptism.
Though a number of theories exist concerning origins, the
three main ones are:
that Anabaptism began in a single expression in
Zrich and spread from there (Monogenesis);
that Anabaptism began through several independent
movements (polygenesis); and

ORIGINS

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 Zrich, 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 Mnsterites and other radicals from
the category of true Anabaptists.[14] 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 rst re-baptisms known in the movement[15]
and therefore remains the most popular date posited for
the establishment of Anabaptism.

1.3.2 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, 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.[16] 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.[16]: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.[17]
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
Homan". As examples of how the Anabaptist movement was inuenced from sources other than the Swiss
Brethren movement, mention has been made of how
Pilgram Marpeck's Vermanung of 1542 was deeply inuenced by the Bekenntnisse of 1533 by Mnster theologian
Bernhard Rothmann. Melchior Homan inuenced the
Hutterites when they used his commentary on the Apocalypse shortly after he wrote it.

that Anabaptism was a continuation of true New


Testament Christianity (apostolic succession or Others who have written in support of polygensis include
Grete Mecensey and Walter Klaassen, who established
church perpetuity).
links between Thomas Mntzer and Hans Hut. In another work, Gottfried Seeba and Werner Packull showed
the inuence of Thomas Mntzer on the formation of
1.3.1 Monogenesis
South German Anabaptism. Similarly, author Steven OzA number of scholars (e.g., Harold S. Bender, William ment linked Hans Denck and Hans Hut with Thomas
Estep, Robert Friedmann ) have seen the Anabaptist Mntzer, Sebastian Franck, and others. Author Calvin

2.1

Switzerland

Pater showed how Andreas Karlstadt inuenced Swiss as 1522 it became evident that Zwingli was on a path of
Anabaptism in various areas, including his view of Scrip- reform preaching when he began to question or criticize
ture, doctrine of the church, and views on baptism.
such Catholic practices as tithes, the mass, and even infant baptism. Zwingli had gathered a group of reformminded men around him, with whom he studied classi1.3.3 Apostolic succession
cal literature and the scriptures. However, some of these
young men began to feel that Zwingli was not moving fast
Baptist successionists have, at times, pointed to 16th enough in his reform. The division between Zwingli and
century Anabaptists as part of an apostolic succes- his more radical disciples became apparent in an October,
sion of churches (church perpetuity) from the time 1523 disputation held in Zurich. When the discussion
of Christ.[18] This view is held by some Baptists, of the mass was about to be ended without making any
some Mennonites, and a number of true church actual change in practice, Conrad Grebel stood up and
movements.[lower-alpha 3]
asked what should be done about the mass?" Zwingli reThe opponents of the Baptist successionism theory sponded by saying the council would make that decision.
emphasize that these non-Catholic groups clearly dif- At this point, Simon Stumpf, a radical priest from Hongg,
fered from each other, that they held some heretical answered saying, The decision has already been made by
views,[lower-alpha 4] or that the groups had no connection the Spirit of God.[19]:79
with one another and had origins that were separate both This incident illustrated clearly that Zwingli and his more
in time and place.
radical disciples had dierent expectations. To Zwingli,
A dierent 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 Grtz,
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

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 nal
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 Mntzer. Felix Manz began to
publish some of Karlstadts 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.[20] Zwingli
broke o the meetings after two sessions, and Felix Manz
petitioned the Council to nd a solution, since he felt
Zwingli was too hard to work with. The council then
called a meeting for January 17, 1525.

Spread of the early anabaptists in Central Europe

2.1

Switzerland

Dissatisfaction with the outcome of a disputation in 1525


prompted Swiss Brethren to part ways with Huldrych Zwingli.

Anabaptism in Switzerland began as an oshoot of the The Council ruled in this meeting that all who continchurch reforms instigated by Ulrich Zwingli. As early ued 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 Gods 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 rst
re-baptisms of those who had been baptized as infants
and thus, technically, Swiss Anabaptism was born on that
day.[21][19][22]

2.2

Tyrol

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.[23] Although little hard evidence exists of a direct connection between Gasmairs 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.[24]
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 rst 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.[25]

HISTORY

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 erce 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.[26]

2.3 The Low Countries


Melchior Homan is credited with the introduction of
Anabaptist ideas into the Low Countries. Homan 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.[27] For several years Homan preached in the
Low Countries until he was arrested and imprisoned at
Strasbourg, where he died about 10 years later. Homans apocalyptic ideas were indirectly related to the
Mnster Rebellion, even though he was of a dierent spirit.[28] Obbe and Dirk Philips had been baptized
by disciples of Jan Matthijs, but were opposed to the
violence that occurred at Mnster.[29] 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.[30]
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.[30] Due to persecution and
expansion, many of the Low Country Mennonites emigrated to Prussia, and from there to 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.

2.4 Moravia
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.[31][32] 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.[33] The

2.6

Persecutions and migrations

coming of Balthasar Hbmaier to Nikolsburg was a def- 2.6


inite boost for Anabaptist ideas to the area. With the
great inux of religious refugees from all over Europe,
many variations of Anabaptism appeared in Moravia,
with Jarold Zeman documenting at least ten slightly different versions.[34] Soon, one-eyed Jacob Wiedemann appeared at Nikolsburg, and began to teach the pacistic
convictions of the Swiss Brethren, on which Hbmaier
had been less authoritative. This eventually led to a division between the Schwertler (sword-bearing) and the
Stbler (sta-bearing). Wiedemann and those with him
also promoted the practice of community of goods. With
orders from the lords of Liechtenstein to leave Nikolsburg, about 200 Stbler withdrew to Moravia to form a
community at Austerlitz.[35]
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 eeing to Transylvania,
then to the Ukraine, and eventually to North America in
1874.[36]

2.5

South Germany

South German Anabaptism had its roots in German mysticism. Andreas Karlstadt, who rst 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 o 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.[37]:35117[38] Pilgram Marpeck was another notable leader in early South German Anabaptism.

Persecutions and migrations

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

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 rst to persecute the Anabaptists, with Felix Manz becoming the rst 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.

3 Types
Main article: Theology of Anabaptism
Dierent types exist among the Anabaptists, although the
categorizations tend to vary with the scholars 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 Mntzer, Storch,
et al. as inspirationists, and anti-trinitarians such as
Michael Servetus, Juan de Valds, Sebastian Castellio,

4 SPIRITUALITY

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 dene 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 rst Mennonite scholar to dene 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 (Hbmaier, 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 pacist brethren, later broadly known as
Mennonites. Radical Anabaptist groups included the
Mnsterites, who occupied and held the German city of
Mnster in 15345, and the Batenburgers, who persisted
in various guises as late as the 1570s.

Spirituality

4.1 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),[39]
and speaking in tongues.[40] In Germany some Anabaptists, excited by mass hysteria, experienced healings,
glossolalia, contortions and other manifestations of a
camp-meeting revival.[41] 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 inicted by sword, rope, re and water and suering 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, overows 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.[42] 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 ood came that the bridge
was demolished.[43]

4.2 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.[44] 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
Memorial plate at Schipfe quarter in Zrich for the Anabaptists,
hears only one person speaking, and all the listeners are
executed in early 16th century by the Zrich city government
silent, neither speaking nor prophesying, who can or will
regard or confess the same to be a spiritual congrega-

5.2

Similar groups

tion, or confess according to 1 Corinthians 14 that God 5.2 Similar groups


is dwelling and operating in them through His Holy Spirit
with His gifts, impelling them one after another in the The Bruderhof Communities were founded in Germany
above-mentioned order of speaking and prophesying.[45] by Eberhard Arnold in 1920, establishing and organisationally joining the Hutterites in 1930. The group moved
to England after the Gestapo conscated their property
in 1933, and subsequently to Paraguay to avoid military
5 Today
conscription, and by settlement then moved to USA after
World War II. They are not recognized by more conser5.1 Anabaptists
vative 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.

Hutterites in North America

The relations between Baptists and Anabaptists were


early strained. In 1624, the then ve existing Baptist churches of London issued a condemnation of the
Anabaptists.[47] Puritans of England and their Baptist
branch arose independently, and although they may have
been informed by 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 commonly (though falsely)
called ANABAPTISTS;"".[48] Moreover, Baptist historian Chris Traanstedt maintains that Anabaptists share
some similarities with the early General Baptists, but
overall these similarities are slight and not always relational. In the end, we must come to say that this group of
Christians does not reect the historical teaching of the
Baptists. [49] German Baptists are not related to the English Baptist movement and were inspired by central European Anabaptists. Upon moving to the United States,
they associated with Mennonites and Quakers.
Anabaptist characters exist in popular culture, most notably Chaplain Tappman in Joseph Heller's novel Catch22, James in Voltaire's novella Candide, Giacomo Meyerbeers opera Le prophte (1849), and the central character
in the novel Q, by the collective known as Luther Blissett.

Mennonite family in Campeche, Mexico

Several existing denominational bodies may be regarded 6 Legacy


as the successors of the continental Anabaptists: Amish,
Brethren, Hutterites, Mennonites and to some extent the
Bruderhof Communities. Some historical connections Common Anabaptist beliefs and practices of the 16th
have been demonstrated for all of these spiritual descen- century continue to inuence modern Christianity and
dants, though perhaps not as clearly as the noted insti- Western society.
tutionally lineal descendants. Although many see the
more well-known Anabaptist groups (Amish, Hutterites
Freedom of religion liberty of conscience
and Mennonites) as ethnic groups, the Anabaptist bodies
of today are no longer composed mostly of descendants
Separation of church and state
of the continental Anabaptists. Total worldwide membership of the Mennonite, Brethren in Christ and related
Pacism or nonresistance
churches totals 1,616,126 (as of 2009) with about 60 per Separation or nonconformity to the world
cent in Africa, Asia and Latin America.[46]

8 NOTES
Christian Anarchism
Church of the Brethren
Conservative Mennonites
Funkite
Hutterite
Mennonite
Peace churches
Peter Hoover
Protestant Reformation

Dirk Willems saves his pursuer. This act of mercy led to his recapture, after which he was burned at the stake. Luyken, Jan
(1685), Dirk Willems (picture).

Voluntary church membership and believers baptism

Schleitheim Confession
Shunning
Simple living

Evangelistic zeal

Schwarzenau Brethren

Priesthood of all believers

Theology of Anabaptism

The Anabaptists were early promoters of a free church


and freedom of religion (sometimes associated with separation of church and state).[lower-alpha 5] 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[51] 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.[22]

Radical Reformation

See also
Abecedarians
Amish
Apostolic Christian Church
The Brethren Church
Brethren in Christ

8 Notes
[1] Since the middle of the 20th century, the Germanspeaking world no longer uses the term Wiedertufer
(translation: Re-baptizers) considering it biased. The
term Tufer (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 as infants had already been baptized. Since the denigrative term Anabaptist signies rebaptizing, it is considered a polemic term and therefore has
been dropped from use in modern German. However, in
the English-speaking world it is still in use in order to distinguish the Baptizers more clearly from the Baptists
who emerged later.
[2] For example, the Munsterites and Balthasar Hubmaier.
[3] 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 StoneCampbell 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.

[4] Such as the Adoptionism of the Paulicianists; some of the


other groups often cited were in fact little dierent from
the Catholics and bore little similarity to modern Baptists.
[5] The origins of religious freedom in the United States is
traced back to the Anabaptists[50]

[19] Ruth, John L (1975). Conrad Grebel, Son of Zurich.


Scottdale, PA: Herald Press. ISBN 0-8361-1767-0.
[20] Dyck & 1967 46.
[21] Dyck 1967.
[22] Estep 1963.

References

[1] Anabaptist, n., Oxford English Dictionary (Oxford University Press), December 2012, retrieved 21 January 2013
[2] Anabaptism, n., Oxford English Dictionary (Oxford
University Press), December 2012, retrieved 21 January
2013

[23] Hoover, Peter (2008). The Mystery of the MarkAnabaptist Mission Work under the Fire of God. Mountain
Lake, Minnesota: Elmendorf Books. pp. 1466.
[24] Packull 1995, pp. 16975.
[25] Packull 1995, pp. 1815.
[26] Packull 1995, p. 280.

[3] Klaassen 1973.

[27] Estep 1963, p. 109.

[4] McGrath, William, Neither Catholic nor Protestant,


CBC 4 me (PDF)

[28] Estep 1963, p. 111.

[5] Gilbert, William, CHAPTER 15 THE RADICALS OF


THE REFORMATION, THE ANABAPTISTS AND THE
REFORMATION.
[6] Harper, Douglas (2010) [2001], Anabaptist, Online Etymological Dictionary, retrieved April 25, 2011.
[7] Vedder, Henry Clay (1905). Balthasar Hbmaier, the
Leader of the Anabaptists. New York: GP Putnams Sons.

[29] Dyck 1967, p. 105.


[30] Dyck 1967, p. 111.
[31] Estep 1963, p. 89.
[32] Packull 1995, p. 54.
[33] Dyck 1967, p. 67.
[34] Packull 1995, p. 55.

[8] Dyck 1967.


[35] Packull 1995, p. 61.
[9] Wagner, Murray L (1983). Petr Chelick: A Radical Separatist in Hussite Bohemia. Scottdale, PA: Herald Press. p.
20. ISBN 0-8361-1257-1.
[10] van der Zijpp, Nanne. Sacramentists. Global Anabaptist Mennonite Encyclopedia Online. Archived from the
original on 27 February 2007. Retrieved 2007-04-12.

[36] Packull 1995.


[37] Packull, Werner O (1977). Mysticism and the Early
South German-Austrian Anabaptist Movement 1525
1531. Scottdale, PA: Herald Press. ISBN 0-8361-1130-3.
[38] Stayer 1991.

[11] Fontaine, Piet FM (2006). The Light and the Dark: A


cultural history of dualism. XXIII. Postlutheran Reformation. Utrecht: Gopher Publishers. |chapter= ignored
(help)
[12] van Braght 1950, p. 277.
[13] Stayer 1994.
[14] Estep 1963, p. 5: Too much has been said of Mnster. It
belongs on the fringe of Anabaptist life which was completely divorced from the evangelical, biblical heart of the
movement
[15] Dyck 1967, p. 49.
[16] Stayer, James M; Packull, Werner O; Deppermann, Klaus
(Ap 1975), From Monogenesis to Polygenesis: the historical discussion of Anabaptist origins, Mennonite Quarterly Review 49 (2) Check date values in: |date= (help).

[39] Klaassen 1973, p. 63.


[40] Little, Franklin H (1964), The Origins of Sectarian Protestantism, New York: Beacons, p. 19.
[41] Williams 1992, p. 443.
[42] Marpeck 1978, p. 50.
[43] van Braght 1950, p. 440.
[44] Oyer, John S (1964), Lutheran Reformers Against Anabaptists, The Hague: M Nijho, p. 86.
[45] Peachey, Paul; Peachey, Shem, eds. (1971), Answer of
Some Who Are Called (Ana-)Baptists Why They Do
Not Attend the Churches, Mennonite Quarterly Review
45 (1): 10, 11.

[17] Stayer 1994, p. 86.

[46] 2009 New global map locates 1.6 million Anabaptists,


Mennonite World Conference.

[18] Carrol, JM (1931). The Trail of Blood. Lexington, KY:


Ashland Avenue Baptist Church.

[47] Melton, JG (1994), Baptists, Encyclopedia of American


Religions.

10

11 FURTHER READING

[48] London Baptist Confession of Faith A.D. 1644, Of those


Churches which are commonly (though falsely) called
ANABAPTISTS;"

11 Further reading

[49] Traanstedt, Chris (1994), Baptists, A Primer on Baptist


History: The True Baptist Trail.

Newman, Albert H, A History of Anti-Pedobaptism,


From the Rise of Pedobaptism to AD 1609, Google
Books, ISBN 1-57978-536-0.

[50] Verduin, Leonard (1998), That First Amendment and The


Remnant, The Christian Hymnary, ISBN 1-890050-17-2

Hillerbrand, Hans, Anabaptist Bibliography 1520


1630, Google Books, ISBN 0-910345-03-1.

[51] Kropotkin, Peter (1910), Anarchism, The Encyclopdia


Britannica.

Fast, Heinhold. Anabaptists. In The Encyclopedia of Christianity, edited by Erwin Fahlbusch


and Georey William Bromiley, 4548. Vol. 1.
Grand Rapids: Wm. B. Eerdmans, 1999. ISBN
0802824137

10

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of Baptist Churches from the Time of Christ, Their
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Without ISBN
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11

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External links

Anabaptism. Global Anabaptist Mennonite Encyclopedia Online. Retrieved September 11, 2013.
Anabaptist History Complete Playlist (Parts 1-20)
history of the movement from the Bible to present.
(YouTube videos, 27 hours)
The Anabaptist Missionary
The Story of the Church: The Protestant Reformation: The Anabaptists and Other Radical Reformers. Ritchie Family Page. Archived from the original on 17 December 2005. Retrieved December 15,
2005.
The Anabaptist Story. The Reformed Reader.
Archived from the original on 15 December 2005.
Retrieved December 15, 2005.
What is an Anabaptist Christian?, 2nd ed., Palmer
Becker, Missio Dei no. 18, 2010.
The Rise and Fall of the Anabaptists, by E. Belfort
Bax 1903
Anabaptist Mennonites
Antiquarian Anabaptist
Texts on Wikisource:
N. A. Weber (1913). "Anabaptists". Catholic
Encyclopedia. New York: Robert Appleton
Company.
Frederick Cornwallis Conybeare (1911).
"Anabaptists".
Encyclopdia Britannica
(11th ed.).
"Anabaptists". New International Encyclopedia. 1905.
"Anabaptists". Encyclopaedia Britannica 1
(9th ed.). 1878.
Hannah Adams, Anabaptists, A Dictionary
of All Religions and Religious Denominations.
1784.

12

13

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Hardy, Cyde, Sannse, Jebba, Darkwind, Djmutex, Bogdangiusca, Andrewman327, Rednblu, Tb, Selket, DJ Clayworth, Grendelkhan,
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KHM03, RuM, Mandarax, Graham87, Cuchullain, Kbdank71, Rjwilmsi, Angusmclellan, Koavf, Georgelazenby, FlaBot, SchuminWeb,
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DASHBot, Pjposullivan, Laurel Lodged, DiiCinta, Werieth, PBS-AWB, Dolovis, CD-Host, Jloch, Confession0791, Sufjanfan55, ChuispastonBot, CharlieEchoTango, 1manstanding, ClueBot NG, Joefromrandb, Vacation9, Snotbot, Widr, Helpful Pixie Bot, Mwarkentin,
Calabe1992, Gob Lofa, Brianlayman, Mohamed CJ, JohnChrysostom, Lifeformnoho, DARIO SEVERI, Tl librarian, J R Gainey, Jfhutson,
Leahwalker, ChrisGualtieri, Khazar2, Tahc, Cwobeel, Dave Halsted, Reformationisnotenough, Lugia2453, Ashbeckjonathan, 789Blue,
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