{"id":9422,"date":"2022-03-16T18:23:35","date_gmt":"2022-03-16T22:23:35","guid":{"rendered":"https:\/\/awarningministry.com\/?p=9422"},"modified":"2022-03-16T18:25:32","modified_gmt":"2022-03-16T22:25:32","slug":"9422","status":"publish","type":"post","link":"https:\/\/awarningministry.com\/index.php\/2022\/03\/16\/9422\/","title":{"rendered":"Daily Baptist Encyclopedia The Anabaptists part 2 by Jim Curran"},"content":{"rendered":"\n
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Jim Curran<\/strong><\/a><\/h3>\n\n\n\n

Admin  \u00b7 8h<\/strong><\/a>  \u00b7 Daily Baptist Encyclopedia The Anabaptists part 2 (Note this part deals with what has often been called the radical Anabaptists- in reality there were far more ties to radical Lutheranism and many of the leaders far better fit that discription than that of Anabaptist- I will however note that any account of the excesses of the Munster rebellion were written by their enemies.) Anabaptists, The Fanatical.\u2014These were for the most part a result of Luther\u2019s earlier writings. It is remarkable that fanatical developments oc- curred in connection with Lutheranism, and not in – connection with Zwinglianism. Thomas Miinzer and the Zwickaw Prophets.\u2014 Thomas Miinzer was never really an Anabaptist. Though he rejected infant baptism in theory, he held to it in practice, and never submitted to re- baptism himself nor rebaptized others. Yet he is usually regarded as the forerunner of the move- ment, and he certainly was influential in that di- rection. Having studied previously at Halle, he came to Wittenberg, where he came under Luther\u2019s influence, and where he received his Doctor’s de- gree. Like Luther, Mtinzer was a great reader of the German Mystics, and when Luther came for- ward as a Reformer, Miinzer became one of his most decided and faithful supporters. On Luther’s recommendation he came to Zwickau in 1520 as parish priest. Here he entered into controversy with the Erasmic rationalistic Egranus. The com- mon people, especially the weavers, took sides with Miinzer. Chief among these was Nicholas Storch, a Silesian, probably a Waldensian. Miinzer was naturally inclined to fanaticism, and this contro- versy, together with the zealous support he received from the common people, did much to bring it out. He regarded Luther\u2019s movement as a half-way affair, and demanded the establishment of a pure church. He denounced Luther as an incapable man, who allowed the people to continue in their old sins, taught them the uselessness of works, and preached a dead faith more contradictory to the gospel than the teachings of the papists. While he held to the inspiration of the Scriptures, Miin- zer maintained that the letter of Scripture is of no value without the enlightenment of the Spirit, and that to believers God communicates truth directly alike in connection with and apart from the Scerip- tures. The excitement among the common people became intense, and Storch and others began to prophesy, to demand the abolition of all papal forms, and objects, and to speak against infant baptism. Miinzer had gone to Bohemia to preach in 1521. Here he published an enthusiastic address to the people in German, Bohemian, and Latin, de- nouncing the priests, and declaring that a new era was at hand, and that if the people should not ac- cept the gospel they would falla prey to the Turks. Meanwhile, Storch\u2019s party attempted to carry out their ideas by force, and proclaimed that they had a mission to establish the kingdom of Christ on earth. They were suppressed by the authorities, and some of them thrown into prison ; but Storch, Stubner, and Cellarius escaped and fled to Witten- berg. Stubner, a former student of the university, was entertained by Melancthon, who for a time was profoundly impressed by the prophets. Cavrl- stadt especially was brought under their influence. Storch traveled widely in Germany and _ Silesia, disseminating his views mostly among the peasants. He seems to have been a man of deep piety, great knowledge of Scripture, and uncommon zeal and activity in propagating his views. In Silesia, he is said to have labored for some time in connection with Lutheranism, which had just been planted there, withholding his peculiar views until he had gained a sufficient influence to preach them effect- ively. Then he brought large numbers to his views. Here also the attempt to \u201cset up the king- dom of God on earth\u2019 was accompanied with tu- mult, and Storch was driven from Glogau. Driven from place to place, he established Anabaptist com- munities in various places, in the villages, and among the peasants. From Silesia Storch went to Bavaria, where he fell sick and died. But he left behind him many disciples, and two strong men who became leaders: Jacob Hutter and Gabriel _Scherding. From Silesia and Bavaria many Ana- baptists fled into Moravia and Poland, where they became very numerous, and although they were afterwards persecuted severely they continued to exist for a long time. The followers of Storch practiced in many instances community of goods, and under persecution manifested some fanaticism. But we do Storch some injustice in classing him among the fanatics. Inasmuch, however, as he was Closely connected with Miinzer at the begin- ning, and inasmuch as our information about him is not definite, we class him here with the expression of a probability that he repudiated much of Miin- zer\u2019s proceedings, and was in most respects a true preacher of the gospel. In 1523, Miinzer became pastor at Alstedt. Here he married a nun, set aside the Latin Liturgy and prepared a German one. In this he retained infant baptism. About the beginning of 1524 he published two tracts against Luther\u2019s doctrines with regard to faith and baptism. He had become convinced of the un- scripturalness of infant baptism, yet continued to administer it, tellmg the people that true baptism was baptism of the Spirit. Miinzer\u2019s ministry in Alstedt was brought to a close by the iconoclastic zeal of his followers. His preaching all along was of a democratical tendency, for he longed to see all men free and in the enjoyment of their rights. During this year he went to Switzerland, where he attempted to persuade Gicolampadius and others of the right of the people to revolt against op- pression. Here also he probably met the men who soon became leaders of the Swiss Anabaptists: Grebel, Manz, Hiibmaier, ete. His main object in this tour seems to have been to secure co-operation in the impending struggle for liberty. Returning to Muhlhausen he became chief pastor and member of the Council. The whole region was soon under his influence. Luther visited the principal towns and attempted to dissuade the people from revolu- tion. He also attempted to induce the rulers to accord to the peasants their rights. But in neither respect did he succeed. When the peasants re- volted, Luther, although he knew that they had cause for dissatisfaction, turned against them and counseled the most unmerciful proceedings. zer showed no military capacity. The peasants had no military discipline, and were deceived by Miin- zer into reliance upon miraculous divine assistance. The result was that they were massacred in large numbers. Miinzer was taken prisoner and after- wards beheaded. Melchior Hoffman, born in Sweden, accepted Lu- ther\u2019s doctrine about 1523, preached with great zeal in Denmark and Sweden, laboring with his hands for his support. In the same year he came under the influence of Storch and Miinzer. Like these, he believed that the last day was at hand, and with great earnestness warned men to turn from their sins. His interpretation of Scripture, especially the prophetical parts, which he freely applied to his own time, and his constant effort to arouse men to flee from the wrath to come, led to his being hunted from place to place by Lutherans as well as by papists. In 1526, King Frederick of Denmark came to his aid and gave him a comfortable stipend and freedom to preach the gospel throughout Holstein. Here Hoffman remained about two years, and might have remained longer had he not declared in favor of the Carlstadt-Zwinglian view of the Lord\u2019s Supper. This led to controversy, which caused his expulsion and the confiscation of his goods. In company with Carlstadt he took refuge in Switzer- land, and in 1529 went to Strassburg. Here he was joyfully received by the Zwinglians, but his preaching soon disgusted them, the difficulty here, as elsewhere, being that he claimed a special in- spiration of God to interpret Scripture, and did this in a manner that tended to produce an unwhole- some popular excitement. Hoffman now came to see that there was a wide breach between him and the other evangelical preachers. Their apprehen- sion of Scripture, he thought, was an apprehension of the letter, his, of the spirit. Their religion was of the understanding, his, of the heart. Their re- ligion admitted of pride and pomp, his, only of humility. The Anabaptists had by this time be- come numerous in Southern Germany. When Hoffman came to know them it is not strange that he should have been led to unite with them. In 1530 he declared his acceptance of their views on baptism, justification, free-will, church discipline, etc.; and as most of the Anabaptist leaders had either suffered martyrdom or died of the pest, Hoffman became a leader among them, and led many to his own fanatical and false views. Un- der Hoffman\u2019s influence the opinions of the Ana- baptists, which had been in great part sound and biblical, underwent many changes. Hoffman be- lieved that Christ did not receive his body from the virgin. This view was perpetuated by the Mennonites (a sort of Manichean view). His Mil- lenarian views also became common among the Anabaptists. Through him the Anabaptist move- \u201cment spread over all the Netherlands, and he came to be regarded as a great prophet. At Embden, in Friesland, the Anabaptists became so strong that they were able to baptize openly in the churches and on the streets. \u2018he most influential leader in the Netherlands (after Hoffman) was Matthiesen. In 1532 Hoffman was thrown into prison in Strass- burg. Here he became more and more fanatical. Several men and women began to have visions and to interpret them with reference to current events. Hoffman they called Elias; Schwenkfeldt was Enoch, etc. The enthusiasm spread, and the Ana- baptist movement made rapid conquests. Per- secution was probably the cause, and certainly a means of promoting the fanaticism. Hoffman died in prison, January, 1543, after more than ten years\u2019 confinement.The Miinster Uproar.\u2014The episode in the history of the Reformation that did most to make the Ana- baptists abominable in the eyes of the world, and from the effects of which Baptists long suffered in England and America, and even now suffer in Ger- many, was the Miinster kingdom. Doubtless the preaching of Hoffman, and still more that of his fol- lowers, had something to do with this event. Yet the idea that this preaching constitutes the chief factor is utterly unfounded. In 1524-25, Miinster shared in the communistic movement ( Peasants\u2019 War), but the magistrates and clergy had been strong enough to crush out the communism and Lutheranism together. After this the Reformation gained scarcely any visible ground there until 1529. About this time, Bernard Rothmann, an educated and eloquent young man, as chaplain in the colle- giate church at St. Mauritz, near Miinster, began to preach Protestant sermons. Despite the deter- mined opposition of magistrates and clergy, the Miinster people forsook the parish churches and flocked to St. Mauritz, In 1533 the Protestants obtained in Miinster the right to the free exercise of their religion, and six parish churches came into their hands. Soon they obtained the supremacy in the Council, and began to carry out their princi- ples of reform. The bishop and Romish clergy were driven away, and an army was equipped for the protection of Lutheranism. Thousands of in- surrectionary spirits assembled from the surround- ing regions, and among them many of the Hoff manite Anabaptists. It was natural that, when these latter saw the papal party crushed, they should have supposed that the kingdom of Christ was about to be set up at Miinster. In 1532, Rothmann, the recognized leader of the Lutheran party at Miinster, became an Anabaptist. As a Lutheran, Rothmann is said to have been disso- lute. When he became an Anabaptist he adopted an almost ascetical mode of life. He exhorted the people to the practice of charity and humility, and warned them against yielding to the senses and passions. He also declared that the millennium had come, and that the end of the world wouldcome a thousand years later. Ihe Anabaptists gained the ascendancy just as the Lutherans had done before them. Once in full power, their fa- naticism increased until a king was set up, polyg- amy was introduced in accordance with pretended revelations of the Spirit, and many other abomina- tions were practiced. After a few months the Miinster kingdom was overthrown and the leaders executed. This affair has commonly been looked upon as a natural culmination of Ana)baptism. The fact is, that Lutheranism was responsible for it far more than Anabaptism, and that the rigor with. which evangelical Christianity was suppressed in Miinster until 1531 was the most potent cause of all.<\/a><\/p>\n\n\n\n\n\n\n\n

13You, Barry Farley, J-aub Chavez and 10 others2 CommentsLikeComment
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Facebook Jim Curran Admin  \u00b7 8h  \u00b7 Daily Baptist Encyclopedia The Anabaptists part 2 (Note this part deals with what has often been called the radical Anabaptists- in reality there were far more ties to radical Lutheranism and many of the leaders far better fit that discription than that of Anabaptist- I will however note that any account of…
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