Anabaptism (from the Neo-Latin anabaptista , from the Greek ??? : ??? - "re-" and ????????? "baptism", German: TÃÆ'¤ufer , previously also WiedertÃÆ'¤ufer ) is a Christian movement that traces its origins to the Radical Reformation. This movement is generally seen as a branch of Protestantism, although this view has been challenged by some Anabaptists.
About 4 million Anabaptists live in the world today with their adherents scattered throughout the inhabited continent. In addition to a number of small Anabaptist groups, the most numerous include the Mennonites at 2.1 million, the German Baptist at 1.5 million, the Amish at 0.3 million and the Hutterites at 0.05 million.
In the 21st century there is a great cultural difference between Anabaptist assimilation, which is not much different from evangelical or mainline Protestants and traditional groups such as Amish, Mennonites Old Colonies, Old Order Mennonite, Hutterit and Old Baptist Brethren Germany.
The early Anabaptists formulated their belief in the Confession of Schleitheim, in 1527 AD. Anabaptists believe that baptism applies only when a candidate confesses his faith in Christ and wants to be baptized. This baptism of believers opposes infant baptism, which can not make conscious decisions to be baptized. Anabaptists were those who were in the traditional line with the early 16th century Anabaptists. Other Christian groups with different roots also practice the baptism of believers, such as Baptists, but these groups are not seen as Anabaptists. The Amish, the Hutterites, and the Mennonites were the direct descendants of the early Anabaptist movement. Schwarzenau Brethren, Bruderhof, and the Apostolic Christian Church are considered further developments among the Anabaptists.
The Anabaptist name means "the one who baptizes again". Their persecutors call these people, referring to the practice of baptizing people when they repent or declare their faith in Christ, even if they have been baptized as infants. Anabaptists require that the candidate of baptism be able to make a freely chosen confession of faith and reject infant baptism. The early members of this movement did not accept the Anabaptist name, claiming that infant baptism is not part of the scriptures and therefore void and void. They say that baptizing self-confident people is their first true baptism:
I never taught Anabaptism.... But the true baptism of Christ, preceded by verbal teaching and confession, I teach, and says that infant baptism is a robbery of true baptism for Christ.
The Anabaptists were severely persecuted and started in the 16th century by both Protestant Magisterial and Roman Catholics, largely because of their interpretation of the scriptures that placed them at odds with the official interpretation of the church state and with the government. Anabaptism was never formed by any country and therefore never enjoyed any privileges that accompanied it. Most Anabaptists adhere to the literal interpretation of the Sermon on the Mount that precludes the taking of oaths, participates in military action, and participates in civil government. Some groups who practice rebaptism feel the opposite (even though they are now extinct) and meet the requirements of this civil society. Thus they are technically Anabaptists, although the Amish, Mennonite, Hutterite, and some conservative historians consider them outside of true Anabaptism. Conrad Grebel wrote in a letter to Thomas MÃÆ'¼ntzer in 1524:
True Christians are sheep among wolves, sheep for slaughter... They also do not use swords or world war, because all the murders have ended with them.
Video Anabaptism
Origins
Pelopor abad pertengahan
Anabaptists are thought to have started with the Radical Reform of the sixteenth century, but historians classify certain people and groups as their pioneers because of the same approach to the interpretation and application of the Bible. For example, Petr Chel? IckÃÆ'½, a 15th-century Bohemian reformer, teaches most of the beliefs that are considered integral to the Anabaptist theology. The medieval predecessors may include the Ikhwan in Common Life, the Hussites, the Sacrament of the Netherlands, and some forms of monasticism. The Waldens also represent a faith similar to the Anabaptists.
Medieval and Anabaptist regret that holds to the literal interpretation of the Sermon on the Mount has the following common denominations:
- Believers can not swear or refer disputes between believers to court for resolutions, in accordance with 1 Corinthians 6: 1-11 .
- Believers can not bear arms or offer forcible resistance to the offender, nor do they use swords. No Christian has a gladii juice (sword right). Matthew 5:39
- The civil government (ie "Caesar") belongs to the world. The believer belongs to the kingdom of God, so can not fill any position and has no rank under the government, which must be obeyed passively. John 18:36 Romans 13: 1-7
- The sinner or the unfaithful must be excommunicated, and expelled from the sacrament and from the relationship with the believer unless they repent, according to 1 Corinthians 5: 9-13 and Matthew 18:15 seq. , but no power is used for them.
Zwickau prophets and German Peasants' War
On December 27, 1521, three "prophets" appeared in Wittenberg of Zwickau influenced by (and, in turn, affecting) Thomas MÃÆ'¼ntzer - Thomas Dreschel, Nicholas Storch, and Mark Thomas StÃÆ'¼bner. They preach an apocalyptic, radical alternative to Lutheranism. Their preaching helped to evoke feelings about the social crisis that erupted in the German Peasant War in southern Germany in 1525 as an uprising against feudal oppression. Under the leadership of MÃÆ'¼ntzer, it became a war against all established authority and efforts to build an ideal Christian Christian commonwealth, with absolute equality between people and the commodity community. The Zwickau prophets were not Anabaptists (meaning they did not practice "rebaptism"); however, the usual social inequalities and the preaching of such people have been seen as laying the foundation for the Anabaptist movement. The social ideals of the Anabaptist movement coincide closely with the leaders of the German Peasant War. The study has found a very low percentage of the next sectarians to take part in the peasant uprising.
Views on origins
Research on the origins of Anabaptists has been polluted both by the efforts of their enemies to slander them and by the efforts of their supporters to justify them. It has long been popular to classify all Anabaptists as Munster and radicals associated with the prophets of Zwickau, Jan Matthys, John of Leiden, and Thomas MÃÆ'¼ntzer. Those who want to correct this error tend to over-correct and deny all connections between the larger Anabaptist movement and the most radical elements.
The modern era of Anabaptist historiography emerged with the writings of Roman Catholic scholar Carl Adolf Cornelius about the Die Geschichte des MÃÆ'¼nsterischen Aufruhrs (History of MÃÆ'n¼nster Rebellion) in 1855. Baptist historian Albert Henry Newman (1852-1933), the Harold S. Bender says occupying "the first position in the field of American Anabaptist historiography", made a major contribution to his book A History of Anti-Pedobaptism (1897).
The three main theories about Anabaptist origins are as follows:
- The movement begins in one expression in ZÃÆ'¼rich and spreads from there (Monogenesis);
- It develops through several independent movements (polygenesis); and
- It is a continuation of true New Testament Christianity (apostolic succession or church eternity).
Monogenesis
A number of scholars (eg Harold S. Bender, William Estep, Robert Friedmann) consider the Anabaptist movement to have evolved from the Swiss Brethren movement of Conrad Grebel, Felix Manz, George Blaurock, et al. They generally argue that Anabaptism originated in ZÃÆ'¼rich, and that Anabaptism of the Swiss Brethren was transmitted to southern Germany, Austria, Holland, and northern Germany, where it developed into its various branches. Monogenesis theory usually rejects MÃÆ'¼nsterites and other radicals from the true Anabaptist category. In view of monogenesis the time of origin was January 21, 1525, when Conrad Grebel baptized George Blaurock, and Blaurock in turn baptized several others immediately. This baptism was the first known "baptism" in the movement. This continues to be the most widely accepted date for the formation of Anabaptism.
Polygenesis
James M. Stayer, Werner O. Packull, and Klaus Deppermann debated the idea of ​​Anabaptist origins in the 1975 essay entitled "From Monogenesis to Poligenesis", which shows that February 24, 1527, at Schleitheim is the exact date of the origin of Anabaptism. On this date the Swiss Brethren wrote a statement of belief called the Confession of Schleitheim. The essayists recorded an agreement between earlier Anabaptist historians on polygenesis, even when debating the date for a starting point: "Hillerbrand and Bender (like Holl and Troeltsch) agree that there is an Anabaptism spread... which, of course, runs through Zurich, the only question is whether or not it goes back further to Saxony. "After criticizing the standard polygenetic history, the author found six groups in early Anabaptism that could collapse into three different" points of departure ":" Southern German Anabaptism, Swiss Brethren, and Melchiorites. " According to their theory of polygenesis, the Anabaptism of South-German Austria "is a weak form of Rhineland mysticism", Swiss Anabaptism "emerged from the Reform Congregationalism," and Dutch Anabaptism was formed by the social unrest and apocalyptic vision of Melchior Hoffman. As an example of how the Anabaptist movement was influenced from sources other than the Swiss Brethren movement, it was mentioned that it was made about how the Marpeck Marineck Vermanung in 1542 was strongly influenced by Bekenntnisse of 1533 by the MÃÆ'¼nster theologian Bernhard Rothmann. Melchior Hoffman influenced Hutterite when they used his commentary on Apocalypse shortly after he wrote it.
Others who have written in favor of polygensis include Grete Mecenseffy and Walter Klaassen, who have relationships between Thomas MÃÆ'¼ntzer and Hans Hut. In other works, Gottfried SeebaÃÆ'Ÿ and Werner Packull showed the influence of Thomas MÃÆ'¼ntzer on the formation of the Anabaptist of Southern Germany. Similarly, author Steven Ozment connects Hans Denck and Hans Hut with Thomas MÃÆ'¼ntzer, Sebastian Franck, and others. The writer Calvin Pater shows how Andreas Karlstadt influenced Swiss Anabaptism in various fields, including his views on Scripture, church doctrine, and the view of baptism.
Apostolic succession
The Baptist heirs sometimes point to the 16th-century Anabaptists as part of the succession of churches ("eternal church") from the time of Christ. This view is held by some Baptists, some Mennonites, and a number of "true church" movements.
Opponents of the Baptist succession theory emphasize that these non-Catholic groups are clearly different from each other, that they have a misguided view, or that the groups have no relationship to each other and have separate origins both in time and in the place.
The strain of differentiation of succession is the theory that the Anabaptists are from Waldensian. Some argue that Waldensians are part of apostolic succession, while others simply believe they are an independent group from which Anabaptists rise. Ludwig Keller, Thomas M. Lindsay, H. C. Vedder, Delbert GrÃÆ'¤tz, John T. Christian, and Thieleman J. van Braght (the author of Martyr Mirror) are all held, in varying degrees, positions that the Anabaptists are from Waldensian.
Maps Anabaptism
History
Switzerland
Anabaptism in Switzerland began as a branch of church reform instigated by Ulrich Zwingli. As early as 1522 it became clear that Zwingli was on the path of reforming preaching as he began to question or criticize Catholic practices such as tithing, mass, and even infant baptism. Zwingli has assembled a group of reform-minded people around him, with whom he studied classical literature and scriptures. However, some of these young men began to feel that Zwingli was not moving fast enough in his reforms. The division between Zwingli and his more radical students became apparent in the October 1523 dispute held in Zurich. When the discussion of the masses would end without making any real change in practice, Conrad Grebel stood up and asked, "What to do about Mass?" Zwingli responded by saying that the council would make the decision. At this point, Simon Stumpf, a radical priest from Hongg, replied, "The decision has been made by the Spirit of God."
This incident clearly illustrates that Zwingli and his more radical students had different expectations. For Zwingli, the reforms will only go as fast as the City Council allows it. For radicals, the council has no right to make that decision, but the Bible is the ultimate authority of church reform. Frustrated, some of them began to meet alone to study the Bible. As early as 1523, William Reublin began preaching against infant baptism in villages around Zurich, encouraging parents not to baptize their children.
Seeking fellowship with other reformist-minded people, radical groups wrote to Martin Luther, Andreas Karlstadt, and Thomas MÃÆ'¼ntzer. Felix Manz began to publish some of Karlstadt's writings in Zurich at the end of 1524. At this time the question of infant baptism has become restless and the Zurich council has instructed Zwingli to meet weekly with those who reject infant baptism "until this problem can be solved". Zwingli broke off after two sessions, and Felix Manz petitioned the Council to find a solution, because he felt Zwingli was too difficult to work with. The council then held a meeting for 17 January 1525.
The Council decided in this meeting that all who continue to refuse to baptize their infants should be excluded from Zurich if they do not baptize them within a week. Because Conrad Grebel refused to baptize his daughter, Rachel, born on January 5, 1525, the Council's decision was very private for him and others who did not baptize their children. So when sixteen radicals met on Saturday night, January 21, 1525, the situation was very dark. The Chronicle Hutterian recorded the event:
After praying, George from the House of Jacob (George Blaurock) stood up and asked Conrad Grebel for God to baptize him with true Christian baptism for his faith and knowledge. And when he knelt down with such requests and wishes, Conrad baptized him, for at that time no servant was ordained to do such a work.
After that Blaurock was baptized, he in turn baptized others at the meeting. Although some people reject infant baptism prior to this date, this baptism marks the first baptism of those who have been baptized as infants and thus, technically, Swiss Anabaptism was born on that day.
Tyrol
Anabaptism seems to have come to Tyrol through the labor of George Blaurock. Similar to the German Peasant War, the Gasmair revolt set the stage by generating hope for social justice. Michael Gasmair has tried to bring religious, political, and economic reforms through a violent peasant uprising, but the movement stalled. Although there is little strong evidence of a direct link between the Gasmair uprising and Tyrolian Anabaptism, at least some of the peasants involved in the uprising became Anabaptists. While the relationship between the ferocious social revolution and the non-resistant Anabaptism may be difficult to imagine, a general relationship is the desire for radical change in existing social injustices. Disappointed with the failure of the armed uprising, Anabaptist ideals of a peaceful alternative, a just society may echo in the ears of disappointed farmers.
Before Anabaptism was introduced to South Tyrol, Protestant ideas had been propagated in the area by the likes of Hans Vischer, a former Dominican. Some of those who participated in the monasteries where Protestant ideas were presented later became Anabaptists. In addition, the population in general seems to have a good attitude towards reform, be it Protestant or Anabaptist. George Blaurock appeared to have preached in the Puster Valley region in 1527, which was probably the first introduction of Anabaptist ideas in the area. Another visit in the area in 1529 reinforced these ideas, but he was arrested and burned in a territory in Klausen on September 6, 1529.
Jacob Hutter was one of the earliest converts in South Tyrol, and later became a leader among the Hutterites, who received their names from him. Hutter made several trips between Moravia and Tyrol, and most Anabaptists in South Tyrol eventually emigrated to Moravia due to the fierce persecution released by Ferdinand I. In November 1535, Hutter was arrested near Klausen and taken to Innsbruck where he was burned in pegs at 25 February 1536. In 1540, Anabaptism in South Tyrol began to be extinguished, mainly because of emigration to Moravia from converts due to persistent persecution.
Low Countries and northern Germany
Melchior Hoffman is credited with the introduction of Anabaptist ideas to the Low Countries. Hoffman had taken Lutheran and Reformed ideas, but on April 23, 1530 he was "re-baptized" in Strasbourg and within two months had gone to Emden and baptized about 300 people. For several years Hoffman preached in the Low Countries until he was arrested and imprisoned in Strasbourg, where he died about 10 years later. Hoffman's apocalyptic ideas are indirectly associated with the MÃÆ'nnster Rebellion, though he "has a different spirit". Obbe and Dirk Philips had been baptized by students of Jan Matthijs, but opposed to the violence that occurred at MÃÆ'¼nster. Obbe later became disillusioned with Anabaptism and withdrew from the movement around 1540, but not before ordaining David Joris, his brother Dirk, and Menno Simons, the last of whom the Mennonites received their names. David Joris and Menno Simons parted ways, with Joris emphasizing "spirit and prophecy", while Menno emphasized the authority of the Bible. For the Mennonite side, the emphasis on "inner" and "spiritual" allows compromise to "escape persecution", while to the side of Joris, Mennonit is under "dead letter of the Scriptures".
Due to the persecution and expansion, some of the Mennonites of the Low Countries emigrated to the Vistula delta, a region inhabited by Germany but under Polish rule until it became part of Prussia in 1772. There they formed the Vistula delta Mennonites which united several other Mennonites, mainly from northern Germany. In the late 18th century, several thousand of them migrated from there to Ukraine (which at that time was part of Russia) that formed what is called the Mennonite of Russia. Beginning in 1874, many of them emigrated to the states of grasslands and provinces in the US and Canada. In the 1920s a conservative faction of Canadian settlers went to Mexico and Paraguay. Beginning in the 1950s the most conservative of them began to migrate to Bolivia. In 1958 the Mexican Mennonites migrated to Belize. Since the 1980s traditional Mennonites Russia migrated to Argentina. The smaller groups went to Brazil and Uruguay. By 2015 some Mennonites from Bolivia settled in Peru. By 2018 there are more than 200,000 of them living in colonies in Central and South America.
Moravia, Bohemia, and Silesia
Although Moravian Anabaptism was a transplant from other regions of Europe, Moravia soon became a growing center of movement, largely because of the greater religious tolerance found there. Hans Hut was the earliest evangelist in the area, with a historian praising him by baptizing more converts in two years than all the other Anabaptist evangelists put together. The arrival of Balthasar HÃÆ'¼bmaier to Nikolsburg was a definite boost for Anabaptist ideas to the area. With a large influx of religious refugees from across Europe, many variations of Anabaptism appeared in Moravia, with Jarold Zeman documenting at least ten slightly different versions. Soon, Jacob Wiedemann's one-eyed appeared in Nikolsburg, and began to teach pacifist beliefs of the Swiss Brethren, where HÃÆ'¼bmaier is less authoritative. This will lead to a division between Schwertler (sword-bearing) and StÃÆ'¤bler (staff-bearing). Wiedemann and the people with him also promote the community practice of goods. With orders from Liechtenstein's ruler to leave Nikolsburg, some 200 StÃÆ'¤bler resigned to Moravia to form a community in Austerlitz.
The persecution in South Tyrol brought many refugees to Moravia, many of whom formed communities that practice the goods community. Jacob Hutter was instrumental in arranging this into what is known as Hutterit. But others came from Silesia, Switzerland, the land of Germany, and the Low Countries. With the passage of time and persecution, all other versions of Anabaptism will die in Moravia, leaving only the Hutterites. Even the Hutterite would be eliminated by the persecution, with the rest of which fled to Transylvania, then to Ukraine, and finally to North America in 1874.
Southern and Central Germany, Austria and Alsace
Anabaptism of Southern Germany is rooted in German mysticism. Andreas Karlstadt, who first worked with Martin Luther, was seen as a pioneer of the Anabaptist of Southern Germany because of his changing theology that rejected many Catholic practices, including infant baptism. However, Karlstadt is not known to have been "re-baptized", and never taught it. Hans Denck and Hans Hut, both with the German Mystic background (in connection with Thomas Muntzer) both received "rebaptism", but Denck eventually retreated from the idea under pressure. Hans Hut is said to have brought more people into early Anabaptism than all other Anabaptist evangelists of his day were united. However, there may be confusion about what his baptism was (at least several times done by making a Tau sign on the forehead) may mean to the recipient. Some people seem to regard it as a sign that they will escape the apocalyptic revenge of the predicted Hut Turks. Hut goes even further to predict the 1528 coming of the kingdom of God. When predictions failed, some converted into despair and abandoned the Anabaptist movement. The Great Anabaptist congregation in Augsburg collapsed (partly because of persecution) and those living with the Anabaptist ideas were absorbed into the Swiss and Moravian Anabaptist congregations. Pilgram Marpeck was another important leader in early South Anabaptism that sought to steer between the two extremes of Denck's holiness and other Anabaptist legalistic standards.
Action and migration
Roman Catholics and Protestants alike are persecuting the Anabaptists, using torture and execution in an attempt 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 20 or 21 May 1527, the Roman Catholic authorities executed Michael Sattler. King Ferdinand declared drowned (called third baptism ) "the best antidote to Anabaptism". The Tudor regime, even the Protestant kings (Edward VI of England and Elizabeth I of England), persecutes the Anabaptists because they are considered too radical and therefore endanger the stability of religion. The persecution of the Anabaptists has been forgiven by the ancient laws of Theodosius I and Justinian I which were endorsed against the Donatists, who instituted the death penalty for anyone rebaptising. The Mirror Martyr, by Thieleman J. van Braght, describes the persecution and execution of thousands of Anabaptists in different parts of Europe between 1525 and 1660. Continued oppression in Europe was largely responsible for mass emigration to North America. by Amish, Hutterites, and Mennonites.
Unlike the Calvinists, Anabaptists failed to gain recognition in the Peace of Westphalia 1648 and persecution continued in Europe after the treaty.
Type
Different types exist among the Anabaptists, although categorization tends to vary with the undergraduate's point of view on the origin. Estep claims that to understand Anabaptism, one must "distinguish between Anabaptists, inspirers, and rationalists." He's a class like Blaurock, Grebel, Balthasar Hubmaier, Manz, Marpeck, and Simons as Anabaptists. He grouped MÃÆ'¼ntzer, Storch, et al. as inspired, and anti-trinitarian as Michael Servetus, Juan de Valdà ©, Sebastian Castellio, and Faustus Socinus as rationalists. Mark S. Ritchie follows this line of thought, saying, "The Anabaptists are one of the few 'Radical' reformist branches (ie reformers who go further than the mainstream Reformers) to rise from the Renaissance and the Reformation. Spiritual or Inspirationists, who believe they have received direct revelation from the Spirit, and rationalists or anti-Trinitarians, who rebelled against traditional Christian doctrine, such as Michael Servetus. "
People from the point of view of polygenesis use Anabaptist to define a larger movement, and include inspiration and rationalists as real Anabaptists. James M. Stayer uses the term "Anabaptist" for those who are re-baptized people who are "baptized" in infancy. Walter Klaassen was probably the first Mennonite scholar to define such Anabaptists in his 1960 Oxford dissertation. This is a rejection of previous standards held by Mennonite scholars such as Bender and Friedmann.
Other categorization methods recognize regional variations, such as the Swiss Brethren (Grebel, Manz), Dutch and Frisian Anabaptism (Menno Simons, Dirk Philips), and Anabaptism of Southern Germany (HÃÆ'¼bmaier, Marpeck).
Historians and sociologists have made a further distinction between radical Anabaptists, who are ready to use force in their efforts to build the New Jerusalem, and their pacifist brethren, who became widely known as Mennonites. Radical Anabaptist groups included the MÃÆ'¼nsterites, who occupied and detained the German city of MÃÆ'¼nster in 1534-1535, and Batenburgers, who persisted in various guises until the late 1570s.
Spirituality
Charismatic manifestations
In the inspiring wing of the Anabaptist movement, it is not uncommon for charismatic manifestations to appear, such as dancing, falling under the power of the Holy Spirit, "prophetic procession" (in Zurich in 1525, in Munster in 1534 and in Amsterdam in 1535), and speaking in tongues. In Germany some Anabaptists, "excited by mass hypnosis, experienced healing, glossolalia, contortions and other manifestations of the resurrection camp meeting". The Anabaptist congregation that later developed into Mennonite and Hutterite churches tended not to promote this manifestation, but did not completely reject the miracle. Pilgram Marpeck, for example, writes against the exclusion of miracles: "Nor does Scripture proclaim this exception... God has freedom even in these last days." Referring to some people who have been raised from the dead, he writes: "Many of them remain constant, endure the torments caused by swords, ropes, fire and water and suffer terrible, cruel, inaudible, and shaheed deaths, all of which they can is easily avoided by servitude. In addition one also admires when he sees how a faithful God (who, after all, overflows with kindness) raises from the death of some of Christ's brothers and sisters after they are hanged, drowned, or killed in another Even days they are found alive and we can hear their own testimonies... Can not all who see, even the blind, say with a good conscience that such things are powerful, unusual, and miraculous acts of God? would deny it to a hardened man. "The Hutterite Chronicle and The Martyrs Mirror record some stories about the fairy stiwa-magical events, such as when a man named Martin prophesies while crossing a bridge to his execution in 1531: "this once but a righteous man led on this bridge, but there is no afterlife". Only "a short time after that great storm and flood came that the bridge was destroyed".
Spiritual Leadership
The Anabaptists insist on the "free path" of the Holy Spirit in worship, but retaining it must all be judged according to the Scriptures. Swiss Anabaptist Document entitled "Answers of Some People Called (Ana-) Baptists - Why They Do Not Attend Churches". One of the reasons given for not attending state churches is that these institutions forbid congregations to do spiritual gifts according to "the Christian order as taught in the Gospel or the Word of God in 1 Corinthians 14". "When the believer comes along, 'Everyone of you (see everyone) has a psalm, has a doctrine, has revelation, has an interpretation', etc. When someone comes to church and constantly hears only one person speaking, and all the hearers are silent, do not speak or prophesy, who can or will regard or profess to be a spiritual congregation, or confess according to 1 Corinthians 14 that God dwells and operates in them by His Holy Spirit by His grace, one in the speaking and prophesying sequence mentioned above. "
Today
Anabaptist
Some of the existing denominational bodies are the direct successors of continental Anabaptists. Mennonites, Amish and Hutterites were in direct and uninterrupted lines back to Anabapis in the early 16th century. Schwarzenau Brethren and River Brethren appeared in the 18th century and adopted many Anabapist elements. The same applies to the Bruderhof Community that emerged in the early 20th century. Sometimes the Apostolic Christian Church is seen as NeutÃÆ'¤ufer ("Neo-Anabaptist"). Some historical connections have been shown for all of these spiritual breeds, although perhaps not as obvious as the descendants of recorded institutional ancestry.
Although many see the more well-known Anabaptist groups (Amish, Hutterite and Mennonit) as ethnic groups, only the Amish and Hutterite tribes today are almost entirely of Anabaptist descent, while among the Mennonites there are Mennonites and others not. Ancestral groups mostly lose their ethnic peculiarities.
Mennonite's worldwide membership, Brethren in Christ, and related churches totaled 1,616,126 (per 2009) with about 60 percent in Africa, Asia and Latin America. By 2015 there are about 300,000 Amish, over 200,000 "Mennonite Russia" in Latin America, about 60,000 to 80,000 Old Order Mennonites and some 50,000 Hutterites, which have defended their ethnicity, their German dialects (Pennsylvania German, Plautdietsch, Hutterisch), Plain dress and many other old traditions.
Similar groups
The Bruderhof community was founded in Germany by Eberhard Arnold in 1920, founded and organiza- tionally joined the Hutterite in 1930. The group moved to England after the Gestapo confiscated their property in 1933, and then to Paraguay to avoid conscription, and with later settlement moved the United States after World War II.
Groups belonging to the Schwarzenau Brethren, often called German Baptists, though not directly derived from the 16th century Anabaptists, are usually considered Anabaptists because of almost identical doctrines and practices. The modern Brethren movement is a combination of Anabaptism and Radical Pietism.
The relationship between Baptists and Anabaptists is very tense. In 1624, five Baptist churches in London issued condemnation against the Anabaptists. The Puritans of Britain and their branch of Baptism rose independently, and though they may have been told by Anabaptist theology, they clearly distinguished themselves from the Anabaptists as seen in the London Baptist Confession of AD 1644, "From the Churches generally (though false) is called ANABAPTISTS ". In addition, Baptist historian Chris Traffanstedt argues that the Anabaptists share "some similarities with the early General Baptist, but on the whole these similarities are few and not necessarily relational.In the end, we must come to say that this Christian group does not reflect the historical teachings of the Baptist". The German Baptist was unrelated to the British Baptist movement and was inspired by the Anabaptist of central Europe. After moving to the United States, they are in touch with Mennonites and Quakers.
The Anabaptist character exists in popular culture, especially Chaplain Tappman in the novel Joseph Heller Catch-22 , James (Jacques) in the novel Voltaire Candide , opera Giacomo Meyerbeer Le prophÃÆ'ÃÆ'Â ¨te (1849), and the central character in the novel Q , by a collective known as "Luther Blissett".
Neo-Anabaptist
The term Neo-Anabaptist has been used to describe the theological movements of the twentieth and early twenty-first centuries in American evangelical Christianity that draw inspiration from theologians within the Anabaptist tradition while remaining beyond the ecllesy. Neo-Anabaptists have been noted for "low ethos, counter-culture, prophetic-against-kingdom" and to focus on pacifism, social justice and poverty. The works of Mennonite theologians, Ron Sider and John Howard Yoder are often quoted as having a powerful influence on movement.
People who are often associated with the Neo-Anabaptist movement include Stanley Hauerwas, Scot McKnight, Rob Bell, Brian McLaren, Jim Wallis, and Shane Claiborne.
Legacy
The common Anabaptist beliefs and practices of the sixteenth century continued to influence modern Christianity and Western society.
- Voluntary church membership and believers baptism
- Religious freedom - freedom of conscience
- Separation of church and country
- Separation or non-conformity to the world
- Nonresisten, in the modern group is interpreted as pacifism
- Priesthood of all believers
The Anabaptists were early supporters of the free church and religious freedom (sometimes associated with the separation of church and state). When introduced by Anabaptists in the 15th and 16th centuries, freedom of religion independent of the state was unthinkable by the clergy and government leaders. Religious freedom is equated with anarchy; Kropotkin traces the birth of anarchist thought in Europe to this early Anabaptist community.
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