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This book features Anabaptism of the Low Countries from its earliest traceable beginnings to the end of the sixteenth century. The major part of the book is devoted to the hundred years preceding the death of Menno Simons in 1561, after whom the Anabaptists received the name, Mennonites. A decade later the Netherlands gained independence and the Anabaptists were granted relative freedom. Prior to this Dutch Anabaptist refugee settlements and churches had been established along the North Sea and the Baltic Coast from Emden and Hamburg Altona up to the mouth of the Vistula River. The roots of Dutch Anabaptism, similar to those of the Dutch Reformed Church, can be found in the native soil and were nourished and stimulated from near and far. The emerging hwnanistically influenced Sacramentarian movement of the Low Countries modified and spiritualized the meaning of the remaining two sacraments, baptism and the Lord's supper. Dutch mysticism, the Brethren of Common Life, Erasmian hwnanism, the chambers of rhetoric, and the ties with Wittenberg (Luther, Karlstadt, Muntzer), Cologne (Westerburg), (B. Rothmann), Strassburg (Bucer, Capito), Zurich (Zwingli), Munster and Emden led to the introduction of Anabaptism in the Low Coun tries by Melchior Hofmann, coming from Strassburg in 1530.
Waite's biography of Joris concentrates on his career as a DutchAnabaptist instead of his later, better-known activity as a Spiritualistin Basel. Waite argues convincingly that, from 1536 to 1539, Joris wasthe most influential Anabaptist leader in the Netherlands. Adopting amiddle path between the revolutionary chiliasm of the M?nsterAnabaptist kingdom and the radical separatism of Menno Simons and hisflock, Joris sought to unite the splintered Melchiorite movement underhis leadership. However, as Waite notes, history has been unkind to Joris: largelyignored by historians (the last book-length.
The writings of Menno Simons and Dirk Philips have been used as the basic materials for this study, the major aim of which is to discern the more or less normative position of the Mennonites or later Doopsgezinden during the first generation, with Menno Simons and Dirk Philips as their major spokesmen.
Four hundred seventy years ago the Anabaptist movement was launched with the inauguration of believer's baptism and the formation of the first congregation of the Swiss Brethren in Zurich, Switzerland. This standard introduction to the history of Anabaptism by noted church historian William R. Estep offers a vivid chronicle of the rise and spread of teachings and heritage of this important stream in Christianity. This third edition of The Anabaptist Story has been substantially revised and enlarged to take into account the numerous Anabaptist sources that have come to light in the last half-century as well as the significant number of monographs and other scholarly works on Anabaptist themes that have recently appeared. Estep challenges a number of assumptions held by contemporary historians and offers fresh insights into the Anabaptist movement.
CONTENTS LECTUREI.ORIGIN AND EARLY DEVELOPMENT : 1.The Sources2.Pre-Reformation currents in Holland3.Were the Dutch Anabaptists Waldenses?(a)Late origin of the theory(b)Early Anabaptist views4.General social conditions5.The Münzer revolution6.The Swiss Anabaptists(a)Leaders(b)Position of Zwingli(c)The dark page in Protestant history7.The dawn of Anabaptism in Holland and its swift spread8.The Anabaptists were universally hated9.Constant touch with EnglandII.THE RADICAL ANABAPTISTS: I.THEOLOGICAL RADICALISM1.Melchior Hoffmann2.David Joris3.Hendrick Niklaes4.Adam Pastor5.Sebastian FranckII.THE ECONOMIC AND SOCIAL RADICALISM1.The Münster tragedy2.Revolutionary movements in Holland3.The menace of the old nameIII.THE CONSERVATIVES: 1.Obbe Philips2.Derck Philips3.Menno Simons4.The era of schisms5.The martyrs6.Condition under the nascent RepublicIV.THE THEOLOGY OF THE DUTCH ANABAPTISTS: 1.Their theology in general2.The Scriptures3.The doctrine of the Trinity4.The doctrine of Christ5.Original sin6.The doctrine of salvation7.The sacraments, baptism and the Lord's Supper8.The BanConclusionV.INTERNAL CONDITIONS AND VIEWS OF LIFE: 1.Defections2.Their views of life3.Their confessions4.Their social standing and pure life5.Peculiar views6.Names7.An analytical sketch of their church life in the eighteenth centuryVI.LATER HISTORY: 1.Strength of the Mennonites in the seventeenth and eighteenth centuries2.Effects of Arminianism(a)Arminian theology(b)The Collegiants3.Influence of Socinianism4.Growing importance of the Mennonites5.Benevolence of the Mennonites6.The growing love for scholarship7.The French revolution8.Influence of Modernism9.Final union-efforts and present condition10.Influence of the Mennonites on ecclesiastical developments, especially in England
Dutch society has enjoyed a reputation, or notoriety, for permissiveness from the sixteenth century to present times. The Dutch Republic in the Golden Age was the only society that tolerated religious dissenters of all persuasions in early modern Europe, despite being committed to a strictly Calvinist public Church. Professors R. Po-chia Hsia and Henk van Nierop have brought together a group of leading historians from the US, the UK and the Netherlands to probe the history and myth of this Dutch tradition of religious tolerance. This 2002 collection of outstanding essays reconsiders and revises contemporary views of Dutch tolerance. Taken as a whole, the volume's innovative scholarship offers unexpected insights into this important topic in religious and cultural history.
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