From Wikipedia, the free encyclopedia Theology of Anabaptism
Theology of Anabaptism
Anabaptists (originally a pejorative title, meaning "re- compromise, suffering servant disciples of Jesus who empha-
baptizers", from Greek ανα and βαπτιζω) are Christians of sized moral living and who were persecuted and martyred as
the Radical Reformation. Jesus had been, and restitutionists who tried to restore pre-
Constantinian Christian primitivism." While within histori-
Overview cal Anabaptism numerous variations occurred, the com-
parison of Anabaptism with Protestantism highlights a
The leading elements of Anabaptist theology are: consistent core of faith and practice among the Anabap-
Believer’s Baptism tists.
Baptism is to be administered to believers only. After Martin Luther’s rejected reformation of Roman
Catholicism, these groups denied the validity of infant
Symbolism of Holy Communion baptism. In addition, Anabaptists rejected all Roman
Communion is a memorial of the death of Christ, Catholic baptism as invalid. They therefore re-baptized
and transubstantiation does not occur. those whom they regarded as not having received any
Christian initiation at all, and claimed that their baptism
Restricted Communion
after profession of faith was the recipient’s first legiti-
The bread and wine should be broken with
mate baptism. Reportedly, one of the first adult baptisms
baptized believers only.
was publicly performed in Zürich, Switzerland, in Jan-
Religious Separation uary 1525.
Christians should be separated from the world.
Baptism
Separation of church and state The Anabaptist view of baptism is one of its outstanding
Christians should not make an oath or hold the features. In their view, baptism was reserved for repen-
office of magistrate. tant believers who were aware that their sins had been
forgiven, not unknowing infants. In this view they defied
Pacifism
both the Roman Catholic Church and the Protestant Re-
Christians should not exercise self-defense or go to
formers. According to the Schleitheim Confession (1527):
war.
"Baptism shall be given to all those who have
(Note: Schwertler Anabaptists, such as Balthasar Hubmaier,
learned repentance and amendment of life, and
were not pacifists and supported the government; they even en-
who believe truly that their sins are taken away
couraged involvement in government.)
by Christ, and to all those who walk in the resur-
Anabaptists also regard true religious reform as in-
rection of Jesus Christ, and wish to be buried with
volving social improvement. The socialism of the 16th
Him in death, so that they may be resurrected with
century was Christian and Anabaptist, though most An-
Him and to all those who with this significance re-
abaptists never adopted a strict communal lifestyle.
quest it (baptism) of us and demand it for them-
The Anabaptists practiced church discipline before
selves. This excludes all infant baptism, the highest
any of the Reformers adopted it. Reformer Martin Bucer
and chief abomination of the Pope. In this you have
was influenced by them to introduce discipline into the
the foundation and testimony of the apostles. Matt.
church in Strassburg, though the attempt was not suc-
28, Mark 16, Acts 2, 8, 16, 19."
cessful. Bucer convinced John Calvin of the idea, and he
established church discipline in Geneva. Calvin read the
The Dordrecht Confession (1632) states,
Schleitheim Confession in 1544 and concluded, "these
unfortunate and ungrateful people have learned this "Concerning baptism we confess that all penitent
teaching and some other correct views from us." Calvin believers, who, through faith, regeneration, and the
was only 18 years old and still a Catholic when the Sch- renewing of the Holy Ghost, are made one with God,
leitheim Confession was formed in 1527.[1] According to and are written in heaven, must, upon such Scrip-
Harold Bender and several of his colleagues, the Anabap- tural confession of faith, and renewing of life, be
tists were "voluntaristic in religious choice, advocates of a baptized with water, in the most worthy name of
church completely free from state influence, biblical literalists, the Father, and of the Son, and of the Holy Ghost,
non-participants in any government activity to avoid moral
1
From Wikipedia, the free encyclopedia Theology of Anabaptism
according to the command of Christ, and the teach- ed: "In the same manner the heavenly Seed, namely, the
ing, example, and practice of the apostles, to the Word of God, was sown in Mary, and by her faith, being
burying of their sins, and thus be incorporated into conceived in her by the Holy Ghost, became flesh, and
the communion of the saints; henceforth to learn to was nurtured in her body; and thus it is called the fruit
observe all things which the Son of God has taught, of her womb, that same as a natural fruit or offspring is
left, and commanded His disciples." called the fruit of its natural mother." In 1632, 71 years
after the death of Menno Simons, and near the end of the
The concept of believers’ baptism drew the main atten- first century of Dutch Anabaptism, mention of Menno’s
tion of 16th century Continental Anabaptists, but the Christology was left out of the Dordrecht Confession of
mode was also an issue. The majority appear to have Faith. Not only was the "celestial flesh" doctrine a point
taught and practiced baptism by pouring, while a minori- of controversy between Mennonites and Protestants in
ty practiced baptism by immersion. The writings of Men- the 16th and early 17th century, it was also a source of
no Simons seem at times to promote immersion as the controversy between Anabaptist groups.
proper mode, but his practice was by pouring. Bernhard In Poland and the Netherlands, certain of the An-
Rothmann argued for immersion in his Bekentnisse, and abaptists denied the Trinity, hence the saying that a
Pilgram Marpeck copied this idea into his Vermanung, but Socinian was a learned Baptist (see Socinus.) With these
weakened the position by accepting pouring or sprin- Menno and his followers refused to hold communion.
kling as an alternate mode. The mode of baptism was de- Italian Anabaptism had an anti-trinitarian core but was a
bated by the Hutterites and the Polish Brethren around part of Anabaptism in general. In his work, Stella showed
the turn of the 17th century, and the arguments for im- that movements’ connections to Neapolitan spiritualism,
mersion by Polish leader Christoph Ostorodt were in- (especially Juan de Valdés), but also made the connection
corporated into the Racovian Confession of Faith in 1604. to the Marranos as well.
Servetus made a strong case for immersion. The Men-
nonites, Swiss Brethren, South German Anabaptists, and Lord’s Supper
Hutterites were not as concerned about mode, and, while
In the early Anabaptist Schleitheim Confession, breaking
not rejecting immersion, probably found pouring much
of bread is the term used for the Lord’s supper or com-
more practical.
munion. The Anabaptist view of the Lord’s supper is sim-
ilar to the Zwinglian or symbolism view. The corporate
Christology nature (fellowship, unity) of participation is emphasized
Christology addresses the person and work of Jesus to a greater degree than in many communions. Pilgram
Christ, relative to his divinity, humanity, and work of Marpeck wrote, "As members of one body, we proclaim
salvation. The 16th century Anabaptists were orthodox the death of Christ and bodily union attained by untaint-
Trinitarians accepting both the humanity and divinity ed brotherly love." The terminology sacrament is gen-
of Jesus Christ and salvation through his death on the erally rejected. Marpeck further wrote, "The true mean-
cross. In the area of his humanity certain Anabaptists ing of communion is mystified and obscured by the word
adopted somewhat different views, which left them open sacrament." In connection with the Lord’s supper, many
to charges of heresy. Melchior Hoffman, Menno Simons, Anabaptists stress the rite of feet washing.
Dirk Philips and others held and taught an idea which has
been dubbed "celestial flesh". Hans Denck (1500–1527) Old Testament
held a view often called "Logos Christology", but his view
Most Anabaptists held that both the Old and New Tes-
was much less influential on the movement as a whole.
taments were the word of God, while insisting that the
In attempting to explain how Jesus Christ’s two na-
New Testament was the rule of faith and practice for the
tures came to be, Menno Simons and Dirk Philips con-
church. Some emphasized this latter position so strong-
cluded and taught that Jesus did not derive his humanity
ly that the Anabaptists were at times accused of rejecting
from Mary. This view has also been called the doctrine
the Old Testament (Marcionism). This charge of their en-
of "heavenly flesh" and "Incarnational Christology". In
emies remains unsubstantiated. Anabaptists Hans Denck
this view they were dependent on Melchior Hoffmann,
and Ludwig Hätzer were responsible for the first transla-
who probably was influenced in this view by Kaspar Sch-
tion of the Old Testament Prophets from Hebrew into the
wenkfeld von Ossig. Hoffman wrote, "We have now heard
German language. On the other hand, the Münsterites ac-
enough that the whole seed of Adam, be it of man,
cepted Old Testament practices such as theocracy and
woman, or virgin, is cursed and delivered to eternal
polygamy as normative for the church.
death. Now if the body of Jesus Christ was also such flesh
and of this seed...it follows that the redemption has not
yet happened. For the seed of Adam belongs to Satan and See also
is the property of the devil." Similarly Menno conclud- • Amish
2
From Wikipedia, the free encyclopedia Theology of Anabaptism
• Hutterites • Mennonite Encyclopedia, Harold S. Bender, Cornelius J.
• Mennonites Dyck, Dennis D. Martin, Henry C. Smith, et al., editors
• Christian Anarchism ISBN 0-8361-1018-8
• Biblical law in Christianity • The Anabaptist View of the Church, by Franklin H.
Littell; ISBN 1-57978-836-X
References • The Theology of Anabaptism, by Robert J. Friedmann;
ISBN 1-57910-210-7
[1] "The Anabaptists: Did You Know?". Christianity
Today. January 1, 1985. http://www.ctlibrary.com/
ch/1985/issue5/506.html. Retrieved 14 July 2009.
External links
• Anabaptist Baptism: A Representative Study, by Rollin S. • The Radical Reformation: Resources
Armour; ISBN 1-57910-158-5 • Theology of Martyrdom at Global Anabaptist
• Covenant and Community: the Life and Writing of Pilgram Mennonite Encyclopedia Online
Marpeck, by William Klassen • Mennonite Theology at Global Anabaptist Mennonite
• Lords Supper In Anabaptism; A Study In The Christology Encyclopedia Online
Of Balthasar Hubmaier, Pilgram Marpeck, And Dirk
Philips, by John D. Rempel ISBN 0-8361-3112-6
Retrieved from "http://en.wikipedia.org/w/index.php?title=Theology_of_Anabaptism&oldid=432708326"
Categories:
• Anabaptism
• Christian theology by tradition
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