LYCOS RETRIEVER 
Anabaptist
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Nationally recognized for his scholarship on Anabaptist groups, Kraybill is the author or editor of more than 18 books and dozens of professional articles. His books have been translated into six different languages. Kraybill’s research on Anabaptist groups has been featured in magazines, newspapers, and on radio and television programs across the United States and in many foreign countries including Great Britain, Germany, the Netherlands, France, Australia and Japan.
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A central issue of theological disagreement with the Anabaptist position was the question of infant baptism. Anabaptists argued that infant baptism had no New Testament authority. For the Anabaptist, the approved methodology of baptism was a personal pledge of faith of a committed believer coupled with their act of "adult baptism" which would than assure the converts' real spiritual salvation. This was known as "believers baptism" or "rebaptism".
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During this time, the Anabaptists inside Muenster had managed to bring in some supplies, and to smuggle out copies of Bernhard Rothman's treatises, to encourage Anabaptist risings in Gelderland, West Frisia and Minden. But the Bishop had not been idle. In January 1535, he and his supporters completed the blockade of the city. Muenster was now entirely cut off from outside assistance. Starvation doubtless contributed to disillusionment. When Easter came and went, and there was still no sign of God's Army, van Leyden's support began to crumble.
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Anabaptist women have ... faced martyrdom. An estimated 525 Anabaptist women were martyred, among whom was Maey ken Wens: with her tongue screwed to the inside of her mouth, she was burned at the stake for proclaiming the Gospel of Jesus Christ. [8]
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Anabaptist groups thrived in the Protestant Netherlands and northern German territories, largely because they had received special privileges from secular authorities after the 1570s. Mennonites, the dominant group of Anabaptists in these regions, had strong communities in the Dutch countryside (as in Friesland) and in urban centers like Amsterdam, and even as far east as Danzig (Gdańsk). Under the stresses of war and persecution, Anabaptists had left the southern Low Countries in the sixteenth century for the relative safety of Protestant-controlled territories to the north. In the sixteenth and seventeenth centuries, new Anabaptist communities formed. These included groups known as Waterlanders, Flemish, Frisians, and High Germans, and later ... Lamists and Zonists. Although their ecclesiastical affairs were organized mainly locally and congregationally, conferences or synodal structures did emerge in the seventeenth century to link communities.
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The Anabaptist control of the city officially began on February 8, 1534. During the course of this night, an Anabaptist mob surrounded Bernard Rothmann, a young reform preacher. Rothmann preached a message of repentance in the last days before the second coming. Rothmann's message spoke not only to the men of the town, but specifically to the women of a local convent. He told the nuns that it was their holy duty to "go forth and multiply." The sixteenth-century Melchiorite Anabaptists were an apocalyptic sect.
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