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강경림 대신대학 1990 논문집 Vol.10 No.-
In studying theological thoughts of the sixteenth century Anabaptists, one could find the systematic Anabaptist theologians little. I must, therefore, depend upon letters written by theologians to the Anabaptists, a few books of Anabaptism, and the Schleitheim Confession. For Anabaptists, as for other Christains, Jesus constitute the heart of Christain faith. Most statements about Jesus made by Anabaptists are orthodox in nature, that is, they accept the traditional creedal statements. Anabaptists were one and all agreed that the process of salvation begins with God's gracious act in Jesus Christ. Virtually all Anabaptists statements regarding the Holy Spirit are orthodox. They identify him as the third person of the Trinity. For Anabaptists, the church was now identified as the gathered congregation of believers who have voluntarily entered it by baptism upon confession of faith, only those can be members who are obedient to Christ. Love is the chief mark of the church. Anabaptists joined Protestants in rejecting the authorities of popes and councils and elevating the Scriptures into the vacancy. But there were considerable difference between Anabaptists and protestants and, indeed, among Anabaptists themselves, as to the nature and function of Scriptures. Baptism was the external act by which Anabaptists expressed their rejection of the sacramental church of Rome and the territorial churches of protestantism. Baptism was viewed as a sign that the old life of sin had been abandoned and a new life of following Christ begun. This was done voluntarily and after careful consideration. It was assumed by all that man had the capacity to the rite by which one entered the church. Anabaptists rejected the complex of doctrine and drama which characterized the Roman Mass as a sacrament. All strands of Anabaptism give evidence of a twofold interpretation of the Supper. It was, on the one hand, a remembrance of the love of Christ which expressed Itself in dying for his own. Jesus and his sacrifice were the foundation of Christian life and of the church. On the other hand, the Supper was seen as a celebration of the oneness and unity of the church brought about by Christ's death. The body of Christ, understood by Anabaptists in a very literal sense as the visible community of believers, was the presence of God in the world. The majority of Anabaptists believed that property could be held privately, but that it could never be absolutely private. Property was viewed as trust from God. Basic to the Anabaptists view of government was their version of the two kingdoms doctrine. Government was given because of man's sin; it belonged to law, while the church, which was given out of sheer grace, belonged to the gospel. The kingdom of Christ was characterized by peace, forgiveness, nonviolence, and patience. The kingdoms of the world, or Satan, was strife, vengeance, anger, and the sword which kills. Government belonged to this kingdom of the world. Anabaptists theology was shaped to a considerable degree by the experience of repression and persccution. This was especially true of their eschatology, that is their doctrine of the last things. The social and religious upheavals of the sixteenth century were regarded by most observers as of the end time.