by Stuart Murray
Originally Published in Anabaptism Today, Issue 8, February 1995, and on the Anabaptist Network website.
What would sixteenth-century Anabaptists have made of the “Toronto Blessing” that has impacted many churches in Great Britain in recent months? How did the Radical Reformers respond to such spiritual phenomena’? The charismatic aspect of Anabaptism has not received much attention from historians, but evidence of spiritual phenomena in early Anabaptist groups is substantial. Some welcomed manifestations of the Holy Spirit, while others were wary and attempted to regulate or discourage such expressions. Basic to the Anabaptist view of charismatic gifts, however, was a belief that a transformed life was the true measure and sign of Holy Spirit presence.
A charismatic view of discipleship
A sixteenth-century Anabaptist named Leonhard Schiemer wrote that believers receive “a power about which they have to say that things that were once impossible are now possible”. Christians lacking such a change, he argued, “are not yet horn again of water and spirit, even the Holy Spirit”.1 Schiemer’s quote indicates two distinctive emphases in Radical Reformation theology: a preference for the term “horn again” rather than “justification by faith”, and a focus on the experience of new life. In contrast to other Reformers, Anabaptists spoke of power to live differently rather than mere freedom from guilt and assurance of forgiveness.
Anabaptists accepted the notion of “justification by faith”, but did not find this term adequate to describe their experience of Christ and his Spirit. Through the death of Christ their sinful past had been forgiven, and now they wanted to live a Christ-centred life in the power of the Spirit. Common Anabaptist terms for salvation were related to the work of the Spirit and the expectation of a changed life. Words that frequently occur are: new birth, conversion, illumination, enlightenment, the new creature, and regeneration2 Continue reading Anabaptism as a Charismatic Movement
My reading gives me the impression that sustainability is being taken more seriously by Christians, particularly the ‘millennial’ generation. Sustainable living is a Christian calling, declares Calvin College. Tearfund and the Jubilee Centre have produced five Bible studies on Christianity, Climate Change and Sustainable Living. There is even a network of Christian leaders advocating sustainability: check out their webpage.
Basically put, sustainability is the belief that there are enough resources on earth to provide for its population, if only these resources could be used wisely and equally. This clip from the Breathe Network will give you a flavour – read the comments too.
So, is this a new fad? Could it be that sustainability is in the New Testament mandate? It is certainly the thought behind 2 Corinthians 9:8. God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work. Continue reading ‘Always Enough’: Basil of Caesarea and Sustainability
The late 1100s were a time of great social upheaval in Western Europe. Thousands left agriculture and migrated to the towns, which grew rapidly and a new ‘middle class’ of merchants and craftsmen evolved. Also, the Crusades had led thousands of men to their death, leaving an imbalance of women.
The Church was not well placed to cope with this new climate. For centuries, the beating heart of the faith had been in the monasteries, which were almost always in the country, sticking to ancient traditions and out of touch with new social developments. Women who wanted to live radically for God had few openings. The time was ripe for a new expression of the kingdom of God. A group called the Beguines rose to the challenge.
This was a spontaneous movement that began with a group of praying women in Liège, Belgium, in the 1190s. Not wanting either of the usual options of marriage or a nunnery, these radical women pioneered a new form of community. They pledged themselves to prayer, poverty and celibacy. Seeing how society was changing, they chose to stay in the towns, especially the poor suburbs, where they could serve the people with Jesus’ love. Continue reading The 12th Century Nuns who Demanded to be Free