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By Harold S. Bender

"Judged by way of the reception it met by the hands of these in strength, either in Church and country, both in Roman Catholic and in Protestant international locations, the Anabaptist move was once some of the most tragic within the historical past of Christianity; yet, judged through the foundations, which have been positioned into play by way of the lads who bore this reproachful nickname, it needs to be said the most momentous and demanding undertakings in man’s eventful non secular fight after the reality. It accumulated up the profits of past hobbies, it's the religious soil out of which all nonconformist sects have sprung, and it's the first undeniable declaration in glossy historical past of a programme for a brand new form of Christian society which the trendy global, specially in the USA and England, has been slowly realizing—an completely unfastened and self sufficient non secular society, and a nation during which each guy counts as a guy, and has his percentage in shaping either Church and State." those phrases of Rufus M. Jones represent the most effective characterizations of Anabaptism and its contribution to our sleek Christian tradition to be present in the English language.

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I found them men who had surrendered themselves to the doctrine of Christ by "Bussfertigkeit" [repentance evidenced by fruits]. With their assistance we established a congregation in which repentance was in evidence by newness of life in Christ. 20 It is evident from these statements that the Anabaptists were concerned most of all about "a true Christian life," that is, a life patterned after the teaching and example of Christ. The reformers, they believed, whatever their profession may have been, did not secure among the people true repentance, regeneration, and Christian living as a result of their preaching.

Bullinger, Der Widertäufferen Ursprung, fol. 15 v. 32. Joachim von Watt, Deutsche Historische Schriften, ed. Ernst Götzinger (St. Gall, 1879), II, 408. 33. C. A. Cornelius, Geschichte des Münsterschen Aufruhrs (Leipzig, 1860), II, 52. 34. W. J. McGlothlin, Die Berner Täufer bis 1532 (berlin, 1902), 36. 35. J. J. Simler, Sammlung alter und neuer Urkunden (Zurich, 1757), I, 824. Page 41 36. Karl Rembert, Die Wiedertäufer im Herzogtum Jülich (Berlin, 1899), 564. 37. Ernst Müller, Geschichte der Bernischen Täufer (Frauenfeld, 1895).

R. Friedmann, "Conception of the Anabaptist," Church History (December 1940) IX, 351. 16. Ludwig Keller, Die Reformation und die älteren Reformparteien (Leipzig, 1885). Cf. also Friedmann, op. , 352. 17. Max Göbel, Geschichte des Christlichen Lebens, etc. (Coblentz, 1848), I, 134. Ritschl, op. " Ritschl (op. " 18. Horsch, op. , 289. 19. Letter of Conrad Grebel to Thomas Müntzer, Sept. 5, 1524, Thomas Müntzers Briefwechsel, ed. H. Böhmer, and P. " American Journal of Theology (January 1905) IX, 92.

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