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Anabaptism: Difference between revisions
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[[James M. Stayer]], {{Ill|Werner O. Packull|de}}, 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]]. The authors of the essay note 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." | [[James M. Stayer]], {{Ill|Werner O. Packull|de}}, 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]]. The authors of the essay note 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." | ||
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 [[Congregationalist polity|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 | 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 [[Congregationalist polity|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]]. Hoffman influenced the [[Hutterites]] when they used his commentary on the [[Apocalypse]] shortly after he wrote it. | ||
Others who have written in support of polygenesis include | Others who have written in support of polygenesis include [[Grete Mecenseffy]] and [[Walter Klaassen]], who established links between Müntzer and [[Hans Hut]]. In another work, Gottfried Seebaß and Werner Packull show the influence of Müntzer on the formation of South German Anabaptism. Similarly, author Steven Ozment links Hut and [[Hans Denck]] with Müntzer, [[Sebastian Franck]], and others. Author Calvin Pater shows how [[Andreas Karlstadt]] influenced Swiss Anabaptism in various areas, including his view of Scripture, doctrine of the church, and views on baptism. | ||
Several historians, including Thor Hall, Kenneth Davis, and Robert Kreider, have also noted the influence of [[Renaissance humanism|humanism]] on Radical Reformers in the three originating points of departure to account for how this brand of reform could develop independently from each other. Relatively recent research, begun in a more advanced and deliberate manner by Andrew P. Klager, also explores how the influence and a particular reading of the [[Church Fathers]] contributed to the development of distinctly Anabaptist beliefs and practices in separate regions of Europe in the early 16th century, including by [[Menno Simons]] in the Netherlands, Grebel in Switzerland, Müntzer in central Germany, Marpeck in the Tyrol, Peter Walpot in Moravia, and especially [[Balthasar Hubmaier]] in southern Germany, Switzerland, and Moravia. | Several historians, including Thor Hall, Kenneth Davis, and Robert Kreider, have also noted the influence of [[Renaissance humanism|humanism]] on Radical Reformers in the three originating points of departure to account for how this brand of reform could develop independently from each other. Relatively recent research, begun in a more advanced and deliberate manner by Andrew P. Klager, also explores how the influence and a particular reading of the [[Church Fathers]] contributed to the development of distinctly Anabaptist beliefs and practices in separate regions of Europe in the early 16th century, including by [[Menno Simons]] in the Netherlands, Grebel in Switzerland, Müntzer in central Germany, Marpeck in the Tyrol, Peter Walpot in Moravia, and especially [[Balthasar Hubmaier]] in southern Germany, Switzerland, and Moravia. | ||
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Although Moravian Anabaptism was a transplant from other areas of Europe, [[Moravia]] soon became a center for the growing movement, largely because of 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 ten slightly different versions. | Although Moravian Anabaptism was a transplant from other areas of Europe, [[Moravia]] soon became a center for the growing movement, largely because of 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 ten slightly different versions. | ||
Jacob Wiedemann appeared at Nikolsburg and began to teach the pacifistic convictions of the Swiss Brethren, on which Hübmaier had been less authoritative. This would lead to a division between the | Jacob Wiedemann appeared at Nikolsburg and began to teach the pacifistic convictions of the Swiss Brethren, on which Hübmaier had been less authoritative. This would lead to a division between the ''Schwertler'' (sword-bearing) and the (staff-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 withdrew to Moravia to form a community at [[Austerlitz, Netherlands|Austerlitz]]. | ||
Persecution in South Tyrol brought many refugees to Moravia, many of whom formed into communities that practised community of goods. Others came from [[Silesia]], Switzerland, German lands, and the Low Countries. With the passing of time and persecution, all the other versions of Anabaptism would die out in Moravia leaving only the Hutterites. Even the Hutterites would be dissipated by persecution, with a remnant fleeing to [[Transylvania]], then to Ukraine, and finally to North America in 1874. | Persecution in South Tyrol brought many refugees to Moravia, many of whom formed into communities that practised community of goods. Others came from [[Silesia]], Switzerland, German lands, and the Low Countries. With the passing of time and persecution, all the other versions of Anabaptism would die out in Moravia leaving only the Hutterites. Even the Hutterites would be dissipated by persecution, with a remnant fleeing to [[Transylvania]], then to Ukraine, and finally to North America in 1874. | ||