https://gameo.org/index.php?title=Historiography:_Anabaptist&feed=atom&action=historyHistoriography: Anabaptist - Revision history2024-03-29T09:07:58ZRevision history for this page on the wikiMediaWiki 1.35.1https://gameo.org/index.php?title=Historiography:_Anabaptist&diff=166257&oldid=prevSamSteiner: added links2019-12-07T15:25:27Z<p>added links</p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(1) Two studies deserve special mention because of their authors' mastery of massive amounts of sources: Williams (1962) and Clasen (1972, 1978 for data). Each author in his own way compelled all scholars of Anabaptism to wrestle with either his synthesis or his nuanced theses and interpretations, Williams on theology and morphology, Clasen on social history. Williams' work was brilliant. So also was Clasen's, despite Mennonite scholars' neglect of him; scholars will find themselves returning repeatedly to mine its richer lodes.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(1) Two studies deserve special mention because of their authors' mastery of massive amounts of sources: Williams (1962) and Clasen (1972, 1978 for data). Each author in his own way compelled all scholars of Anabaptism to wrestle with either his synthesis or his nuanced theses and interpretations, Williams on theology and morphology, Clasen on social history. Williams' work was brilliant. So also was Clasen's, despite Mennonite scholars' neglect of him; scholars will find themselves returning repeatedly to mine its richer lodes.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(2) A spate of studies probed Anabaptism in person or region or by topic, a few of them spawned by Bender's own enthusiasm for farming out topics for "definitive" treatment (Armour; Balke; Bauman; Beachy; Bergsten; Bornhäuser; Dalzell; Davis, 1974; Gingerich; Gismann-Fiel; Gross; Hillerbrand, 1962; Horst, 1972; Jecker; [[Keeney, William Echard (1922-2006)|Keeney]]; Peter Klassen; William Klassen; Oyer, 1964; Packull, 1977; Pater; Plümper; Rempel; Schäufele; Schlabach; Snyder, 1984-I; Voolstra; de Vries; Windhorst; Yoder, 1962-68; Zeman, 1969).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(2) A spate of studies probed Anabaptism in person or region or by topic, a few of them spawned by Bender's own enthusiasm for farming out topics for "definitive" treatment (Armour; Balke; Bauman; Beachy; Bergsten; Bornhäuser; Dalzell; Davis, 1974; Gingerich; Gismann-Fiel; Gross; Hillerbrand, 1962; Horst, 1972; Jecker; [[Keeney, William Echard (1922-2006)|Keeney]]; Peter Klassen; <ins class="diffchange diffchange-inline">[[Klassen, Wilhelm "William" (1930-2019)|</ins>William Klassen<ins class="diffchange diffchange-inline">]]</ins>; Oyer, 1964; Packull, 1977; Pater; Plümper; Rempel; Schäufele; Schlabach; Snyder, 1984-I; Voolstra; de Vries; Windhorst; Yoder, 1962-68; Zeman, 1969).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(3) Some scholars returned to the role of martyrs and their influence on survivors and on the temperament of the entire movement. For instances, was there a discernable martyr theology as Stauffer had claimed ([[Kreider, Alan Fetter (1941-2017)|Alan Kreider]]; Doerksen; Dyck; John Klassen; Umble)?</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(3) Some scholars returned to the role of martyrs and their influence on survivors and on the temperament of the entire movement. For instances, was there a discernable martyr theology as Stauffer had claimed ([[Kreider, Alan Fetter (1941-2017)|Alan Kreider]]; Doerksen; Dyck; John Klassen; Umble)?</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(4) Students of [[Marpeck, Pilgram (d. 1556)|Marpeck]] have come into their own, elevating him to his proper formative role <del class="diffchange diffchange-inline">be- cause </del>of the wide influence of his mature theological synthesis (William Klassen; Blough, 1984, 1987; Boyd).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(4) Students of [[Marpeck, Pilgram (d. 1556)|Marpeck]] have come into their own, elevating him to his proper formative role <ins class="diffchange diffchange-inline">because </ins>of the wide influence of his mature theological synthesis (William Klassen; Blough, 1984, 1987; Boyd).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(5) Fresh research on [[Menno Simons (1496-1561)|Menno]] led many scholars to reevaluate his views on the incarnation (Christology), the church, soteriology (salvation), hermeneutics (biblical interpretation), the ban, the quality and sophistication of his theology, as well as his ability to handle several languages including Latin (Oosterbaan, 1961; [[Meihuizen, Hendrik Wiebes (1906-1983)|Meihuizen]]; Poetteker; Keeney; Bornhäuser; Irwin, 1978; Voolstra; Klaassen, 1986; Augustijn, 1987).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(5) Fresh research on [[Menno Simons (1496-1561)|Menno]] led many scholars to reevaluate his views on the incarnation (Christology), the church, soteriology (salvation), hermeneutics (biblical interpretation), the ban, the quality and sophistication of his theology, as well as his ability to handle several languages including Latin (Oosterbaan, 1961; [[Meihuizen, Hendrik Wiebes (1906-1983)|Meihuizen]]; Poetteker; Keeney; Bornhäuser; Irwin, 1978; Voolstra; Klaassen, 1986; Augustijn, 1987).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(6) Scores of scholars treated Anabaptist hermeneutics at least tangentially, then directly in several studies of significance (Klaassen, William Klassen, and Poetteker, entire issue of ''Mennonite Quarterly Review'' 41 [April 1966], in addition to the dissertations of Klassen and Poettcker; Yoder, 1967; Dyck, 1978).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(6) Scores of scholars treated Anabaptist hermeneutics at least tangentially, then directly in several studies of significance (Klaassen, <ins class="diffchange diffchange-inline">[[Klassen, Wilhelm "William" (1930-2019)|</ins>William Klassen<ins class="diffchange diffchange-inline">]]</ins>, and Poetteker, entire issue of ''Mennonite Quarterly Review'' 41 [April 1966], in addition to the dissertations of Klassen and Poettcker; Yoder, 1967; Dyck, 1978).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(7) Italian scholars reassessed Italian Anabaptism, reaffirmed the antitrinitarian core but fitted it more securely within general Anabaptism than earlier scholars had done. Stella utilized fresh archival sources, tied the movement more closely to Neapolitan spiritualism, especially Juan de Valdes, but also to the Marranos (Stella, 1967, 1969; Williams, 1972; Rotondò).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(7) Italian scholars reassessed Italian Anabaptism, reaffirmed the antitrinitarian core but fitted it more securely within general Anabaptism than earlier scholars had done. Stella utilized fresh archival sources, tied the movement more closely to Neapolitan spiritualism, especially Juan de Valdes, but also to the Marranos (Stella, 1967, 1969; Williams, 1972; Rotondò).</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=161245&oldid=prevSamSteiner at 18:24, 28 July 20182018-07-28T18:24:27Z<p></p>
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<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del class="diffchange diffchange-inline"><h3></del>1956 Article<del class="diffchange diffchange-inline"></h3> </del>[[Anabaptism|Anabaptist]] historiography was formerly the privilege of its enemies. The Anabaptists could not take part, for from 1528 on the German imperial and national laws threatened death to any defender of Anabaptism. Any attempt to refute false accusations was directly followed by persecution and arrest. Therefore the opponents of Anabaptism were able to spread the most absurd assertions concerning the life and doctrine of the Anabaptists without having to face a rebuttal. They took copious advantage of their position. This violent suppression of the right of self-defense naturally injured the entire Anabaptist brotherhood, for those who were not in a position to draw their own conclusions from observation had to consider them hostile to the state as well as to religion. The few fanatical manifestations among the Anabaptists, which modern research has shown to have occurred largely when their sober leaders had been forcibly removed, were the principal foundation for the attacks of the writers—chiefly theologians—of the 16th century. In their hostile attitude the writers made no distinction between the character of quiet Anabaptism and the extreme excrescences. The few objective contemporary historians like [[Franck, Sebastian (1499-1543)|Sebastian Franck]] (1499-1543, <em>[[Chronica, Zeytbuch vnd geschychtbibel|Chronica, Zeytbuch ]]</em>[[Chronica, Zeytbuch vnd geschychtbibel|<em>und Geschychtbibel</em>]], 1531) were exceptions and exerted little influence. The difficulty of securing a printer also handicapped the Anabaptists in publishing their views. An [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]] printer was executed in 1544 for publishing a book by [[Menno Simons (1496-1561)|Menno Simons]].</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">=</ins>1956 Article<ins class="diffchange diffchange-inline">=</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[Anabaptism|Anabaptist]] historiography was formerly the privilege of its enemies. The Anabaptists could not take part, for from 1528 on the German imperial and national laws threatened death to any defender of Anabaptism. Any attempt to refute false accusations was directly followed by persecution and arrest. Therefore the opponents of Anabaptism were able to spread the most absurd assertions concerning the life and doctrine of the Anabaptists without having to face a rebuttal. They took copious advantage of their position. This violent suppression of the right of self-defense naturally injured the entire Anabaptist brotherhood, for those who were not in a position to draw their own conclusions from observation had to consider them hostile to the state as well as to religion. The few fanatical manifestations among the Anabaptists, which modern research has shown to have occurred largely when their sober leaders had been forcibly removed, were the principal foundation for the attacks of the writers—chiefly theologians—of the 16th century. In their hostile attitude the writers made no distinction between the character of quiet Anabaptism and the extreme excrescences. The few objective contemporary historians like [[Franck, Sebastian (1499-1543)|Sebastian Franck]] (1499-1543, <em>[[Chronica, Zeytbuch vnd geschychtbibel|Chronica, Zeytbuch ]]</em>[[Chronica, Zeytbuch vnd geschychtbibel|<em>und Geschychtbibel</em>]], 1531) were exceptions and exerted little influence. The difficulty of securing a printer also handicapped the Anabaptists in publishing their views. An [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]] printer was executed in 1544 for publishing a book by [[Menno Simons (1496-1561)|Menno Simons]].</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This one-sided attitude dominated the body of church historical writings far beyond the 16th century. The very titles of the books dealing with the origin and doctrine of the new brotherhood betray this. One of the oldest writings was [[Zwingli, Ulrich (1484-1531)|Zwingli's]] <em>In Catabaptistarum Strophas Elenchus </em>of 1527; another of the same year was that by Urban Rhegius which appeared in [[Augsburg (Freistaat Bayern, Germany)|Augsburg]]: <em>Wider den newen Taufforden, Notwendighe Warnung an alle Christ gleubigen durch die diener des Evangelii zu Augsburg. </em>Also of 1527 was [[Bader, Johannes (1470-1545)|J. Bader's]] <em>Brüderliche Warnung für demnewen Abgöttischen orden der Widertäuffer. </em>In 1528 appeared [[Melanchthon, Philipp (1497-1560)|Philipp Melanchthon's]] book, <em>Unterricht wider die Lere der Wiedertauffer verdeutscht durch [[Jonas, Justus (1493-1555)|Justus Jonas]], </em>and eight years later the admonition to the princes by the same author, <em>Das weltliche Oberkeitt den Widertaufferen mit leiblicher Straß zu weren schuldig sey. </em>In 1528 [[Althamer, Andreas (ca. 1500-1539)|Andreas Althamer]] also wrote a book, <em>Ein kurze Unterricht den Pfarherrn und Predigern in Brandenburg </em>. . . ; it draws the conclusion that Anabaptist doctrines carried revolt in their train. In 1531 [[Bullinger, Heinrich (1504-1575)|Heinrich Bullinger]] wrote <em>Von dem unverschampten fräfel, ergerlichem verwyrren und unwarhaftem leeren der selbsgesandten Widertouffern; </em>in 1560 he wrote a second book, <em>Der widertaufferen Ursprung, fürgang, secten, wäsen, fürneme und gemeine irer Artickel. </em>This method of attack continued in the 17th century. In 1603 [[Fischer, Christoph Andreas (1560-after 1610)|Christoph Andreas Fischer]] published his polemic, <em>Von der widertäuffer verfluchten Ursprung, Gottlosen Lehre und derselber grundtliche Widerlegung, </em>followed in 1607 by his equally venomous book, <em>Der Hutterischen Widertäuffer Taubenkobel. </em>In 1623 Theobaldus Zacharias wrote <em>Widertaufferischer Geist, das ist Glaubwürdiger und historischer Bericht, was Jammer und Elend die alten Widertäuffer gestifftet und angerichtet </em>(repr. by W. A. Mayer at Cöthen in 1701). Note also L. Dick's <em>Adversos impios Anabaptistarum errores </em>(Hagenau, 1530) and [[Gast, Johannes (d. 1552)|Johannes Gast's]] <em>De Anabaptismi exordio, erroribus, historiis abominandis </em>(Basel, 1544).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This one-sided attitude dominated the body of church historical writings far beyond the 16th century. The very titles of the books dealing with the origin and doctrine of the new brotherhood betray this. One of the oldest writings was [[Zwingli, Ulrich (1484-1531)|Zwingli's]] <em>In Catabaptistarum Strophas Elenchus </em>of 1527; another of the same year was that by Urban Rhegius which appeared in [[Augsburg (Freistaat Bayern, Germany)|Augsburg]]: <em>Wider den newen Taufforden, Notwendighe Warnung an alle Christ gleubigen durch die diener des Evangelii zu Augsburg. </em>Also of 1527 was [[Bader, Johannes (1470-1545)|J. Bader's]] <em>Brüderliche Warnung für demnewen Abgöttischen orden der Widertäuffer. </em>In 1528 appeared [[Melanchthon, Philipp (1497-1560)|Philipp Melanchthon's]] book, <em>Unterricht wider die Lere der Wiedertauffer verdeutscht durch [[Jonas, Justus (1493-1555)|Justus Jonas]], </em>and eight years later the admonition to the princes by the same author, <em>Das weltliche Oberkeitt den Widertaufferen mit leiblicher Straß zu weren schuldig sey. </em>In 1528 [[Althamer, Andreas (ca. 1500-1539)|Andreas Althamer]] also wrote a book, <em>Ein kurze Unterricht den Pfarherrn und Predigern in Brandenburg </em>. . . ; it draws the conclusion that Anabaptist doctrines carried revolt in their train. In 1531 [[Bullinger, Heinrich (1504-1575)|Heinrich Bullinger]] wrote <em>Von dem unverschampten fräfel, ergerlichem verwyrren und unwarhaftem leeren der selbsgesandten Widertouffern; </em>in 1560 he wrote a second book, <em>Der widertaufferen Ursprung, fürgang, secten, wäsen, fürneme und gemeine irer Artickel. </em>This method of attack continued in the 17th century. In 1603 [[Fischer, Christoph Andreas (1560-after 1610)|Christoph Andreas Fischer]] published his polemic, <em>Von der widertäuffer verfluchten Ursprung, Gottlosen Lehre und derselber grundtliche Widerlegung, </em>followed in 1607 by his equally venomous book, <em>Der Hutterischen Widertäuffer Taubenkobel. </em>In 1623 Theobaldus Zacharias wrote <em>Widertaufferischer Geist, das ist Glaubwürdiger und historischer Bericht, was Jammer und Elend die alten Widertäuffer gestifftet und angerichtet </em>(repr. by W. A. Mayer at Cöthen in 1701). Note also L. Dick's <em>Adversos impios Anabaptistarum errores </em>(Hagenau, 1530) and [[Gast, Johannes (d. 1552)|Johannes Gast's]] <em>De Anabaptismi exordio, erroribus, historiis abominandis </em>(Basel, 1544).</div></td></tr>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The theology of the Anabaptists and their place in the history of Christian thought has received considerable attention in recent years. [[Troeltsch, Ernst (1865-1923)|Ernst Troeltsch's]] <em>Sociallehren der christlichen Kirchen und Gruppen </em>(1912, English 1936) was epoch-making and influential for the typology of the Anabaptist movement. [[Kühn, Johannes (b. 1887)|Johannes Kühn's]] <em>Toleranz und Offenbarung </em>(1923) was a further creative and stimulating effort in this direction. Karl Holl, "Luther und die [[Schwärmer|Schwärmer]]" <em>(Gesammelte Aufsätze, </em>1922), and Ulrich Bergfried, <em>Die Verantwortung als theologisches Problem im Täufertum des 16. Jahrhunderts </em>(1938), while containing much valuable information, wrote wholly from the strict Lutheran standpoint with a negative critical outcome, similar to [[Lüdemann, Hermann (1842-1933)|H. Lüdemann's]] earlier <em>Reformation und Täufertum </em>(1896) from the Reformed standpoint. Fritz Heyer, <em>Der Kirchenbegriff der Schwärmer </em>(1939) was better but still misconceived the Anabaptist position. Walther Köhler, <em>Dogmengeschichte als Geschichte des Christlichen Selbstbewusstseins, </em>II <em>Das Zeitalter der Reformation </em>(1951) was the first general history of dogma to give the Anabaptists both space and a fair evaluation. F. W. Littell's <em>The Anabaptist View of the Church </em>(1952) was by all odds the best monograph an Anabaptist theology produced by the 1950s. [[Horsch, John (1867-1941)|John Horsch's]] <em>Infant Baptism and its Origin among Protestants </em>(1917) treated a limited field thoroughly and was important for its assembly of documentary evidence for the emergent years of Anabaptism. Ethelbert Stauffer's important article "The Anabaptist Theology of Martyrdom" brilliantly opened a new aspect. [[Bender, Harold Stauffer (1897-1962)|H. S. Bender]] set forth the essence of the Anabaptist faith in <em>The Anabaptist Vision </em>(reprinted from <em>Mennonite Quarterly Review </em>18, 1949). The <em>Mennonite Quarterly Review's </em>"Special Anabaptist Theology Number" (January 1950) contained valuable studies. J. C. Wenger published "The Theology of Pilgram Marpeck" <em>(Mennonite Quarterly Review </em>12, 1938, 205-256). A later study was Peter Kawerau's <em>Melchior Hofmann als religiöser Denver</em>(1954).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The theology of the Anabaptists and their place in the history of Christian thought has received considerable attention in recent years. [[Troeltsch, Ernst (1865-1923)|Ernst Troeltsch's]] <em>Sociallehren der christlichen Kirchen und Gruppen </em>(1912, English 1936) was epoch-making and influential for the typology of the Anabaptist movement. [[Kühn, Johannes (b. 1887)|Johannes Kühn's]] <em>Toleranz und Offenbarung </em>(1923) was a further creative and stimulating effort in this direction. Karl Holl, "Luther und die [[Schwärmer|Schwärmer]]" <em>(Gesammelte Aufsätze, </em>1922), and Ulrich Bergfried, <em>Die Verantwortung als theologisches Problem im Täufertum des 16. Jahrhunderts </em>(1938), while containing much valuable information, wrote wholly from the strict Lutheran standpoint with a negative critical outcome, similar to [[Lüdemann, Hermann (1842-1933)|H. Lüdemann's]] earlier <em>Reformation und Täufertum </em>(1896) from the Reformed standpoint. Fritz Heyer, <em>Der Kirchenbegriff der Schwärmer </em>(1939) was better but still misconceived the Anabaptist position. Walther Köhler, <em>Dogmengeschichte als Geschichte des Christlichen Selbstbewusstseins, </em>II <em>Das Zeitalter der Reformation </em>(1951) was the first general history of dogma to give the Anabaptists both space and a fair evaluation. F. W. Littell's <em>The Anabaptist View of the Church </em>(1952) was by all odds the best monograph an Anabaptist theology produced by the 1950s. [[Horsch, John (1867-1941)|John Horsch's]] <em>Infant Baptism and its Origin among Protestants </em>(1917) treated a limited field thoroughly and was important for its assembly of documentary evidence for the emergent years of Anabaptism. Ethelbert Stauffer's important article "The Anabaptist Theology of Martyrdom" brilliantly opened a new aspect. [[Bender, Harold Stauffer (1897-1962)|H. S. Bender]] set forth the essence of the Anabaptist faith in <em>The Anabaptist Vision </em>(reprinted from <em>Mennonite Quarterly Review </em>18, 1949). The <em>Mennonite Quarterly Review's </em>"Special Anabaptist Theology Number" (January 1950) contained valuable studies. J. C. Wenger published "The Theology of Pilgram Marpeck" <em>(Mennonite Quarterly Review </em>12, 1938, 205-256). A later study was Peter Kawerau's <em>Melchior Hofmann als religiöser Denver</em>(1954).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Modern comprehensive accounts of Anabaptism through the mid-20th century, following the initial attempt by [[Brons, <del class="diffchange diffchange-inline">Anna </del>(1810-1902)|<del class="diffchange diffchange-inline">Anna </del>Brons]] in her <em>Ursprung, Entwicklung und Schicksale </em>(1884), were delivered only by English and American writers (except for the brief account in Horst Penner's <em>Weltweite Bruderschaft </em>of 1955). In English A. H. Newman's <em>History of Anti-Pedobaptism . . . to 1609 </em>(1897) was the first good account, and is still useful. [[Bax, E. Belfort (1854-1926)|E. B. Bax]], <em>Rise and Fall of the Anabaptists </em>(1903), written from the social and socialistic point of view, did not go beyond [[Münster Anabaptists|Münster]]. E. C. Pike, <em>The Story of the Anabaptists </em>(1904), was better but brief. C. H. Smith's general works on Mennonite history (1920 and 1941) gave the best comprehensive treatment, although [[Horsch, John (1867-1941)|John Horsch's]] <em>Mennonites in Europe </em>(1942) gave more detail, and R. J. Smithson's <em>The Anabaptists </em>(1935) was a reliable popular account. Roland Bainton's treatment of the Anabaptists in his <em>Reformation of the Sixteenth Century </em>(1952) was the best in any general history of the Reformation or of the church as a whole. At last the true character of the Anabaptists was being reported by the best modern church historians, among whom the American Bainton was a peer. W. Wiswedel's well-written and reliable essays on a large number of Anabaptist leaders and episodes in his 3-volume work, <em>Bilder und Führergestalten aus dem Täufertum </em>(1928, 1930, 1952), together with numerous articles in scholarly journals, stamped him as one of the best 20th century scholarly popular writers in Anabaptism. He wrote <em>ex animo.</em></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Modern comprehensive accounts of Anabaptism through the mid-20th century, following the initial attempt by [[Brons, <ins class="diffchange diffchange-inline">Antje </ins>(1810-1902)|<ins class="diffchange diffchange-inline">Antje </ins>Brons]] in her <em>Ursprung, Entwicklung und Schicksale </em>(1884), were delivered only by English and American writers (except for the brief account in Horst Penner's <em>Weltweite Bruderschaft </em>of 1955). In English A. H. Newman's <em>History of Anti-Pedobaptism . . . to 1609 </em>(1897) was the first good account, and is still useful. [[Bax, E. Belfort (1854-1926)|E. B. Bax]], <em>Rise and Fall of the Anabaptists </em>(1903), written from the social and socialistic point of view, did not go beyond [[Münster Anabaptists|Münster]]. E. C. Pike, <em>The Story of the Anabaptists </em>(1904), was better but brief. C. H. Smith's general works on Mennonite history (1920 and 1941) gave the best comprehensive treatment, although [[Horsch, John (1867-1941)|John Horsch's]] <em>Mennonites in Europe </em>(1942) gave more detail, and R. J. Smithson's <em>The Anabaptists </em>(1935) was a reliable popular account. Roland Bainton's treatment of the Anabaptists in his <em>Reformation of the Sixteenth Century </em>(1952) was the best in any general history of the Reformation or of the church as a whole. At last the true character of the Anabaptists was being reported by the best modern church historians, among whom the American Bainton was a peer. W. Wiswedel's well-written and reliable essays on a large number of Anabaptist leaders and episodes in his 3-volume work, <em>Bilder und Führergestalten aus dem Täufertum </em>(1928, 1930, 1952), together with numerous articles in scholarly journals, stamped him as one of the best 20th century scholarly popular writers in Anabaptism. He wrote <em>ex animo.</em></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In prewar Austria the [[Hutterian Brethren (Hutterische Brüder)|Hutterian Brethren]] had their history written by their own chroniclers and distributed by means of copies. To the outside world the brotherhood was shut away for centuries. These valuable documents were published in extracts in 1883 by [[Beck, Joseph von (1815-1887)|Josef Beck]] in volume 43 of the <em>Oesterreichische Geschichts-Quellen </em>as <em>Geschichts-Bücher der Wiedertäufer. </em>Finally the full publication of the large <em>Geschicht-Buch </em>was accomplished by Rudolf Wolkan in 1923 and A. J. F. Zieglschmid in 1943, followed by the <em>Klein-Geschichtsbuch </em>by Zieglschmid in 1947. The large Hutterian hymnbook had already been published in 1914; the fully edited scholarly edition by Zieglschmid (manuscript deposited in the [[Goshen College (Goshen, Indiana, USA)|Goshen College]] Library) awaited a publisher.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In prewar Austria the [[Hutterian Brethren (Hutterische Brüder)|Hutterian Brethren]] had their history written by their own chroniclers and distributed by means of copies. To the outside world the brotherhood was shut away for centuries. These valuable documents were published in extracts in 1883 by [[Beck, Joseph von (1815-1887)|Josef Beck]] in volume 43 of the <em>Oesterreichische Geschichts-Quellen </em>as <em>Geschichts-Bücher der Wiedertäufer. </em>Finally the full publication of the large <em>Geschicht-Buch </em>was accomplished by Rudolf Wolkan in 1923 and A. J. F. Zieglschmid in 1943, followed by the <em>Klein-Geschichtsbuch </em>by Zieglschmid in 1947. The large Hutterian hymnbook had already been published in 1914; the fully edited scholarly edition by Zieglschmid (manuscript deposited in the [[Goshen College (Goshen, Indiana, USA)|Goshen College]] Library) awaited a publisher.</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=154495&oldid=prevSamSteiner: added link2017-09-30T11:36:49Z<p>added link</p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 11:36, 30 September 2017</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l111" >Line 111:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(2) A spate of studies probed Anabaptism in person or region or by topic, a few of them spawned by Bender's own enthusiasm for farming out topics for "definitive" treatment (Armour; Balke; Bauman; Beachy; Bergsten; Bornhäuser; Dalzell; Davis, 1974; Gingerich; Gismann-Fiel; Gross; Hillerbrand, 1962; Horst, 1972; Jecker; [[Keeney, William Echard (1922-2006)|Keeney]]; Peter Klassen; William Klassen; Oyer, 1964; Packull, 1977; Pater; Plümper; Rempel; Schäufele; Schlabach; Snyder, 1984-I; Voolstra; de Vries; Windhorst; Yoder, 1962-68; Zeman, 1969).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(2) A spate of studies probed Anabaptism in person or region or by topic, a few of them spawned by Bender's own enthusiasm for farming out topics for "definitive" treatment (Armour; Balke; Bauman; Beachy; Bergsten; Bornhäuser; Dalzell; Davis, 1974; Gingerich; Gismann-Fiel; Gross; Hillerbrand, 1962; Horst, 1972; Jecker; [[Keeney, William Echard (1922-2006)|Keeney]]; Peter Klassen; William Klassen; Oyer, 1964; Packull, 1977; Pater; Plümper; Rempel; Schäufele; Schlabach; Snyder, 1984-I; Voolstra; de Vries; Windhorst; Yoder, 1962-68; Zeman, 1969).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(3) Some scholars returned to the role of martyrs and their influence on survivors and on the temperament of the entire movement. For instances, was there a discernable martyr theology as Stauffer had claimed (Alan Kreider; Doerksen; Dyck; John Klassen; Umble)?</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(3) Some scholars returned to the role of martyrs and their influence on survivors and on the temperament of the entire movement. For instances, was there a discernable martyr theology as Stauffer had claimed (<ins class="diffchange diffchange-inline">[[Kreider, Alan Fetter (1941-2017)|</ins>Alan Kreider<ins class="diffchange diffchange-inline">]]</ins>; Doerksen; Dyck; John Klassen; Umble)?</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(4) Students of [[Marpeck, Pilgram (d. 1556)|Marpeck]] have come into their own, elevating him to his proper formative role be- cause of the wide influence of his mature theological synthesis (William Klassen; Blough, 1984, 1987; Boyd).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(4) Students of [[Marpeck, Pilgram (d. 1556)|Marpeck]] have come into their own, elevating him to his proper formative role be- cause of the wide influence of his mature theological synthesis (William Klassen; Blough, 1984, 1987; Boyd).</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=146484&oldid=prevRichardThiessen: Text replace - "<em>Mennonitisches Lexikon</em>" to "''Mennonitisches Lexikon''"2017-01-16T07:29:39Z<p>Text replace - "<em>Mennonitisches Lexikon</em>" to "''Mennonitisches Lexikon''"</p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 07:29, 16 January 2017</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l69" >Line 69:</td>
<td colspan="2" class="diff-lineno">Line 69:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The hymnology of the Anabaptists received an outstanding treatment by Rudolf Wolkan in his <em>Die Lieder der Wiedertäufer </em>(Berlin, 1903). The great German hymnologist, Philipp Wackernagel, treated Anabaptist hymnology twice. His <em>Lieder der niederländischen Reformierten aus der Zeit der Verfolgung im 16. Jahrhundert </em>(Frankfurt, 1867) was largely devoted to Dutch Anabaptist hymns, reproducing a total of 79, while volume III of his <em>Das deutsche Kirchenlied </em>(Leipzig, 1870) reprinted 45 hymns of German Anabaptists (441-486). (See [[Hymnology (1989)|Hymnology]])</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The hymnology of the Anabaptists received an outstanding treatment by Rudolf Wolkan in his <em>Die Lieder der Wiedertäufer </em>(Berlin, 1903). The great German hymnologist, Philipp Wackernagel, treated Anabaptist hymnology twice. His <em>Lieder der niederländischen Reformierten aus der Zeit der Verfolgung im 16. Jahrhundert </em>(Frankfurt, 1867) was largely devoted to Dutch Anabaptist hymns, reproducing a total of 79, while volume III of his <em>Das deutsche Kirchenlied </em>(Leipzig, 1870) reprinted 45 hymns of German Anabaptists (441-486). (See [[Hymnology (1989)|Hymnology]])</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The only comprehensive treatment of Anabaptist historiography to the 1950s was that by [[Hege, Christian (1869-1943)|Christian Hege]] in his article Geschichtsschreibung in <del class="diffchange diffchange-inline"><em></del>Mennonitisches Lexikon<del class="diffchange diffchange-inline"></em> </del>II, 96-101, to which the present article is much indebted. -- HSB</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The only comprehensive treatment of Anabaptist historiography to the 1950s was that by [[Hege, Christian (1869-1943)|Christian Hege]] in his article Geschichtsschreibung in <ins class="diffchange diffchange-inline">''</ins>Mennonitisches Lexikon<ins class="diffchange diffchange-inline">'' </ins>II, 96-101, to which the present article is much indebted. -- HSB</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h3>1989 Update</h3> More than half a century ago American historian Carl Becker observed that every generation must rewrite its own history. His dictum is illustrated nowhere more amply than in [[Anabaptism|Anabaptist]] historiography of the past 25-30 years. A body of ardent revisionists has staked out claims to fresh, stimulating interpretations. Other scholars, both non-Mennonite and Mennonite, have poked about in the nooks and crannies of Anabaptist life and thought, publishing a large number of dissertations, monographs, and articles, with non- Mennonites regaining the initiative that Bender and others had seized earlier for Mennonites.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h3>1989 Update</h3> More than half a century ago American historian Carl Becker observed that every generation must rewrite its own history. His dictum is illustrated nowhere more amply than in [[Anabaptism|Anabaptist]] historiography of the past 25-30 years. A body of ardent revisionists has staked out claims to fresh, stimulating interpretations. Other scholars, both non-Mennonite and Mennonite, have poked about in the nooks and crannies of Anabaptist life and thought, publishing a large number of dissertations, monographs, and articles, with non- Mennonites regaining the initiative that Bender and others had seized earlier for Mennonites.</div></td></tr>
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</table>RichardThiessenhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=143528&oldid=prevRichardThiessen: Text replace - "<em>Mennonite Quarterly Review</em>" to "''Mennonite Quarterly Review''"2017-01-15T23:05:11Z<p>Text replace - "<em>Mennonite Quarterly Review</em>" to "''Mennonite Quarterly Review''"</p>
<a href="https://gameo.org/index.php?title=Historiography:_Anabaptist&diff=143528&oldid=134525">Show changes</a>RichardThiessenhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=134525&oldid=prevSamSteiner: added link2016-06-16T13:50:26Z<p>added link</p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 13:50, 16 June 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l79" >Line 79:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>What was revised, by whom? Here follow some of the more significant areas of revision:</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>What was revised, by whom? Here follow some of the more significant areas of revision:</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(1) Scholars rehabilitated [[Hoffman, Melchior (ca. 1495-1544?) |Melchior Hoffman]] as a bonafide Anabaptist, one whose influence was paramount for Dutch Anabaptists and widely pervasive in other regions (Deppermann; Deppermann, Packull, Stayer; Krahn, 1964; Voolstra). Hoffman's reappearance coincided with a broader return to a vital Anabaptist spirituality (Klaassen 1960, 1963; Seebaß 1972; Packull, 1977; Oosterbaan, 1977; Ozment; Erb) as against a narrow biblicism-only interpretation used by Bender to counter Holl. More recently scholars have rescued Hoffman's disciple David Joris from near oblivion, casting his movement as a viable option to that of Menno's followers and interpreting his spiritualism as a gradual development (Zijlstra; Stayer, 1984, 1985; Waite). Scholars have also tended to see more clearly the Hoffman legacy in the life and work of Menno (Voolstra; Bornhäuser).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(1) Scholars rehabilitated [[Hoffman, Melchior (ca. 1495-1544?) |Melchior Hoffman]] as a bonafide Anabaptist, one whose influence was paramount for Dutch Anabaptists and widely pervasive in other regions (Deppermann; Deppermann, Packull, Stayer; Krahn, 1964; <ins class="diffchange diffchange-inline">[[</ins>Voolstra<ins class="diffchange diffchange-inline">, Sjouke (1942-2004)|Voolstra]]</ins>). Hoffman's reappearance coincided with a broader return to a vital Anabaptist spirituality (Klaassen 1960, 1963; Seebaß 1972; Packull, 1977; Oosterbaan, 1977; Ozment; Erb) as against a narrow biblicism-only interpretation used by Bender to counter Holl. More recently scholars have rescued Hoffman's disciple David Joris from near oblivion, casting his movement as a viable option to that of Menno's followers and interpreting his spiritualism as a gradual development (Zijlstra; Stayer, 1984, 1985; Waite). Scholars have also tended to see more clearly the Hoffman legacy in the life and work of Menno (Voolstra; Bornhäuser).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(2) Some revisionists reexamined the Anabaptism of [[Münster Anabaptists|Münster]], viewing it as theologically viable under [[Rothmann, Bernhard (ca. 1495- ca. 1535)|Bernhard Rothmann ]]with adherents from middle and artisan classes joining voluntarily not because of intolerable pressure, and established deliberately as the regnant religious pattern by a duly elected city council of its own free will--not under duress (Kirchhoff 1970, 1973; <em>Jahrbuch für Westfälische KirchenGeschichte</em>, 78 [Oct. 1985], entire issue; Stayer 1986; many others). Kirchhoff's discovery of indigenous upper- and lower-middle class origins, coupled with [[Peachey, Paul (1918-2012)|Peachey's]] earlier work on social class origins of Swiss Anabaptists, provided impetus for a growing rejection of the older theory that Anabaptists were initially entirely of lower class origin.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(2) Some revisionists reexamined the Anabaptism of [[Münster Anabaptists|Münster]], viewing it as theologically viable under [[Rothmann, Bernhard (ca. 1495- ca. 1535)|Bernhard Rothmann ]]with adherents from middle and artisan classes joining voluntarily not because of intolerable pressure, and established deliberately as the regnant religious pattern by a duly elected city council of its own free will--not under duress (Kirchhoff 1970, 1973; <em>Jahrbuch für Westfälische KirchenGeschichte</em>, 78 [Oct. 1985], entire issue; Stayer 1986; many others). Kirchhoff's discovery of indigenous upper- and lower-middle class origins, coupled with [[Peachey, Paul (1918-2012)|Peachey's]] earlier work on social class origins of Swiss Anabaptists, provided impetus for a growing rejection of the older theory that Anabaptists were initially entirely of lower class origin.</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=134454&oldid=prevSamSteiner: added link2016-06-13T15:08:04Z<p>added link</p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:08, 13 June 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l109" >Line 109:</td>
<td colspan="2" class="diff-lineno">Line 109:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(1) Two studies deserve special mention because of their authors' mastery of massive amounts of sources: Williams (1962) and Clasen (1972, 1978 for data). Each author in his own way compelled all scholars of Anabaptism to wrestle with either his synthesis or his nuanced theses and interpretations, Williams on theology and morphology, Clasen on social history. Williams' work was brilliant. So also was Clasen's, despite Mennonite scholars' neglect of him; scholars will find themselves returning repeatedly to mine its richer lodes.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(1) Two studies deserve special mention because of their authors' mastery of massive amounts of sources: Williams (1962) and Clasen (1972, 1978 for data). Each author in his own way compelled all scholars of Anabaptism to wrestle with either his synthesis or his nuanced theses and interpretations, Williams on theology and morphology, Clasen on social history. Williams' work was brilliant. So also was Clasen's, despite Mennonite scholars' neglect of him; scholars will find themselves returning repeatedly to mine its richer lodes.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(2) A spate of studies probed Anabaptism in person or region or by topic, a few of them spawned by Bender's own enthusiasm for farming out topics for "definitive" treatment (Armour; Balke; Bauman; Beachy; Bergsten; Bornhäuser; Dalzell; Davis, 1974; Gingerich; Gismann-Fiel; Gross; Hillerbrand, 1962; Horst, 1972; Jecker; Keeney; Peter Klassen; William Klassen; Oyer, 1964; Packull, 1977; Pater; Plümper; Rempel; Schäufele; Schlabach; Snyder, 1984-I; Voolstra; de Vries; Windhorst; Yoder, 1962-68; Zeman, 1969).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(2) A spate of studies probed Anabaptism in person or region or by topic, a few of them spawned by Bender's own enthusiasm for farming out topics for "definitive" treatment (Armour; Balke; Bauman; Beachy; Bergsten; Bornhäuser; Dalzell; Davis, 1974; Gingerich; Gismann-Fiel; Gross; Hillerbrand, 1962; Horst, 1972; Jecker; <ins class="diffchange diffchange-inline">[[</ins>Keeney<ins class="diffchange diffchange-inline">, William Echard (1922-2006)|Keeney]]</ins>; Peter Klassen; William Klassen; Oyer, 1964; Packull, 1977; Pater; Plümper; Rempel; Schäufele; Schlabach; Snyder, 1984-I; Voolstra; de Vries; Windhorst; Yoder, 1962-68; Zeman, 1969).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(3) Some scholars returned to the role of martyrs and their influence on survivors and on the temperament of the entire movement. For instances, was there a discernable martyr theology as Stauffer had claimed (Alan Kreider; Doerksen; Dyck; John Klassen; Umble)?</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(3) Some scholars returned to the role of martyrs and their influence on survivors and on the temperament of the entire movement. For instances, was there a discernable martyr theology as Stauffer had claimed (Alan Kreider; Doerksen; Dyck; John Klassen; Umble)?</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=134294&oldid=prevSamSteiner: added link2016-06-07T18:36:14Z<p>added link</p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 18:36, 7 June 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l83" >Line 83:</td>
<td colspan="2" class="diff-lineno">Line 83:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(2) Some revisionists reexamined the Anabaptism of [[Münster Anabaptists|Münster]], viewing it as theologically viable under [[Rothmann, Bernhard (ca. 1495- ca. 1535)|Bernhard Rothmann ]]with adherents from middle and artisan classes joining voluntarily not because of intolerable pressure, and established deliberately as the regnant religious pattern by a duly elected city council of its own free will--not under duress (Kirchhoff 1970, 1973; <em>Jahrbuch für Westfälische KirchenGeschichte</em>, 78 [Oct. 1985], entire issue; Stayer 1986; many others). Kirchhoff's discovery of indigenous upper- and lower-middle class origins, coupled with [[Peachey, Paul (1918-2012)|Peachey's]] earlier work on social class origins of Swiss Anabaptists, provided impetus for a growing rejection of the older theory that Anabaptists were initially entirely of lower class origin.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(2) Some revisionists reexamined the Anabaptism of [[Münster Anabaptists|Münster]], viewing it as theologically viable under [[Rothmann, Bernhard (ca. 1495- ca. 1535)|Bernhard Rothmann ]]with adherents from middle and artisan classes joining voluntarily not because of intolerable pressure, and established deliberately as the regnant religious pattern by a duly elected city council of its own free will--not under duress (Kirchhoff 1970, 1973; <em>Jahrbuch für Westfälische KirchenGeschichte</em>, 78 [Oct. 1985], entire issue; Stayer 1986; many others). Kirchhoff's discovery of indigenous upper- and lower-middle class origins, coupled with [[Peachey, Paul (1918-2012)|Peachey's]] earlier work on social class origins of Swiss Anabaptists, provided impetus for a growing rejection of the older theory that Anabaptists were initially entirely of lower class origin.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(3) Gottfried Seebaß (1972) restored [[Hut, Hans (d. 1527)|Hans Hut]] and his strain of mystical-apocalyptical thought to the fold of legitimate Anabaptists. South German Anabaptism became more unique and varied, drawing from Hut as well as [[Denck, Hans (ca. 1500-1527)|Denck]], distinctly different from the Swiss Brethren variety (Packull, 1977).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(3) <ins class="diffchange diffchange-inline">[[Seebaß, Gottfried (1937-2008)|</ins>Gottfried Seebaß<ins class="diffchange diffchange-inline">]] </ins>(1972) restored [[Hut, Hans (d. 1527)|Hans Hut]] and his strain of mystical-apocalyptical thought to the fold of legitimate Anabaptists. South German Anabaptism became more unique and varied, drawing from Hut as well as [[Denck, Hans (ca. 1500-1527)|Denck]], distinctly different from the Swiss Brethren variety (Packull, 1977).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(4) Small wonder that Anabaptist particularity, especially in origins (Deppermann, Stayer, Packull, 1975) but also in character, began to dominate historiography. Some scholars thought that Williams (1962) had not demarcated his three Anabaptist hearths (Zürich, [[Nürnberg (Freistaat Bayern, Germany)|Nürnberg]], [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]]) sharply enough, though as an independent scholar Williams' position on three distinct places of Anabaptist origins seemed clear.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(4) Small wonder that Anabaptist particularity, especially in origins (Deppermann, Stayer, Packull, 1975) but also in character, began to dominate historiography. Some scholars thought that Williams (1962) had not demarcated his three Anabaptist hearths (Zürich, [[Nürnberg (Freistaat Bayern, Germany)|Nürnberg]], [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]]) sharply enough, though as an independent scholar Williams' position on three distinct places of Anabaptist origins seemed clear.</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=134198&oldid=prevSamSteiner: added link2016-05-30T18:00:35Z<p>added link</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 18:00, 30 May 2016</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(1) Scholars rehabilitated [[Hoffman, Melchior (ca. 1495-1544?) |Melchior Hoffman]] as a bonafide Anabaptist, one whose influence was paramount for Dutch Anabaptists and widely pervasive in other regions (Deppermann; Deppermann, Packull, Stayer; Krahn, 1964; Voolstra). Hoffman's reappearance coincided with a broader return to a vital Anabaptist spirituality (Klaassen 1960, 1963; Seebaß 1972; Packull, 1977; Oosterbaan, 1977; Ozment; Erb) as against a narrow biblicism-only interpretation used by Bender to counter Holl. More recently scholars have rescued Hoffman's disciple David Joris from near oblivion, casting his movement as a viable option to that of Menno's followers and interpreting his spiritualism as a gradual development (Zijlstra; Stayer, 1984, 1985; Waite). Scholars have also tended to see more clearly the Hoffman legacy in the life and work of Menno (Voolstra; Bornhäuser).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(1) Scholars rehabilitated [[Hoffman, Melchior (ca. 1495-1544?) |Melchior Hoffman]] as a bonafide Anabaptist, one whose influence was paramount for Dutch Anabaptists and widely pervasive in other regions (Deppermann; Deppermann, Packull, Stayer; Krahn, 1964; Voolstra). Hoffman's reappearance coincided with a broader return to a vital Anabaptist spirituality (Klaassen 1960, 1963; Seebaß 1972; Packull, 1977; Oosterbaan, 1977; Ozment; Erb) as against a narrow biblicism-only interpretation used by Bender to counter Holl. More recently scholars have rescued Hoffman's disciple David Joris from near oblivion, casting his movement as a viable option to that of Menno's followers and interpreting his spiritualism as a gradual development (Zijlstra; Stayer, 1984, 1985; Waite). Scholars have also tended to see more clearly the Hoffman legacy in the life and work of Menno (Voolstra; Bornhäuser).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(2) Some revisionists reexamined the Anabaptism of [[Münster Anabaptists|Münster]], viewing it as theologically viable under [[Rothmann, Bernhard (ca. 1495- ca. 1535)|Bernhard Rothmann ]]with adherents from middle and artisan classes joining voluntarily not because of intolerable pressure, and established deliberately as the regnant religious pattern by a duly elected city council of its own free will--not under duress (Kirchhoff 1970, 1973; <em>Jahrbuch für Westfälische KirchenGeschichte</em>, 78 [Oct. 1985], entire issue; Stayer 1986; many others). Kirchhoff's discovery of indigenous upper- and lower-middle class origins, coupled with Peachey's earlier work on social class origins of Swiss Anabaptists, provided impetus for a growing rejection of the older theory that Anabaptists were initially entirely of lower class origin.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(2) Some revisionists reexamined the Anabaptism of [[Münster Anabaptists|Münster]], viewing it as theologically viable under [[Rothmann, Bernhard (ca. 1495- ca. 1535)|Bernhard Rothmann ]]with adherents from middle and artisan classes joining voluntarily not because of intolerable pressure, and established deliberately as the regnant religious pattern by a duly elected city council of its own free will--not under duress (Kirchhoff 1970, 1973; <em>Jahrbuch für Westfälische KirchenGeschichte</em>, 78 [Oct. 1985], entire issue; Stayer 1986; many others). Kirchhoff's discovery of indigenous upper- and lower-middle class origins, coupled with <ins class="diffchange diffchange-inline">[[Peachey, Paul (1918-2012)|</ins>Peachey's<ins class="diffchange diffchange-inline">]] </ins>earlier work on social class origins of Swiss Anabaptists, provided impetus for a growing rejection of the older theory that Anabaptists were initially entirely of lower class origin.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(3) Gottfried Seebaß (1972) restored [[Hut, Hans (d. 1527)|Hans Hut]] and his strain of mystical-apocalyptical thought to the fold of legitimate Anabaptists. South German Anabaptism became more unique and varied, drawing from Hut as well as [[Denck, Hans (ca. 1500-1527)|Denck]], distinctly different from the Swiss Brethren variety (Packull, 1977).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(3) Gottfried Seebaß (1972) restored [[Hut, Hans (d. 1527)|Hans Hut]] and his strain of mystical-apocalyptical thought to the fold of legitimate Anabaptists. South German Anabaptism became more unique and varied, drawing from Hut as well as [[Denck, Hans (ca. 1500-1527)|Denck]], distinctly different from the Swiss Brethren variety (Packull, 1977).</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Historiography:_Anabaptist&diff=134071&oldid=prevSamSteiner: added link2016-05-17T19:12:27Z<p>added link</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 19:12, 17 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l101" >Line 101:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(11) Hubmaier again entered center stage, based upon his obvious commanding theological influence even on those who disliked him (perhaps [[Sattler, Michael (d. 1527)|Sattler]]; certainly the Hutterites): theology of baptism, soteriology, [[Free Will|free will]] among others (Yoder, 1959; Armour; Bergsten; Windhorst; Liland).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(11) Hubmaier again entered center stage, based upon his obvious commanding theological influence even on those who disliked him (perhaps [[Sattler, Michael (d. 1527)|Sattler]]; certainly the Hutterites): theology of baptism, soteriology, [[Free Will|free will]] among others (Yoder, 1959; Armour; Bergsten; Windhorst; Liland).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(12) Scholars have reasserted the subtle but vital influence of Erasmus and other humanists on Anabaptists, refuting primarily Bender (Friedmann always thought there was a connection, but out of respect for Bender he never declared himself in public on the point; see works by Robert Kreider; Horst, 1967; Burger; Augustijn, 1986; Schrag).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(12) Scholars have reasserted the subtle but vital influence of Erasmus and other humanists on Anabaptists, refuting primarily Bender (Friedmann always thought there was a connection, but out of respect for Bender he never declared himself in public on the point; see works by <ins class="diffchange diffchange-inline">[[Kreider, Robert Stanford (1919-2015)|</ins>Robert Kreider<ins class="diffchange diffchange-inline">]]</ins>; Horst, 1967; Burger; Augustijn, 1986; Schrag).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(13) Most recently scholars have raised basic questions about the role and significance of women among the Anabaptists, challenging scholarly negligence as well as prior assertions about Anabaptist egalitarianism. More recent students have suggested that the Anabaptists did not raise the status or widen the range of permissible activities of women, especially in religious affairs, beyond the subordinate role established by Protestants (Bainton, 1971; Irwin, 1979, 1982; John Klassen; Marr; Umble; Kobelt-Groch).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(13) Most recently scholars have raised basic questions about the role and significance of women among the Anabaptists, challenging scholarly negligence as well as prior assertions about Anabaptist egalitarianism. More recent students have suggested that the Anabaptists did not raise the status or widen the range of permissible activities of women, especially in religious affairs, beyond the subordinate role established by Protestants (Bainton, 1971; Irwin, 1979, 1982; John Klassen; Marr; Umble; Kobelt-Groch).</div></td></tr>
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</table>SamSteiner