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Until well into the nineteenth century scholars have repeated a
tra- ditional view of Anabaptism when they turn to Reformation
history. They have regarded the Zwickau Prophets and Thomas
Miintzer as the instigators of the movement. The radical
disturbance caused by the Prophets and Miintzer in Wittenberg and
the Saxon lands spread to Switzerland, there to plague Zwingli and
his following. In both regions a radical spiritualism was the
dominating element of the movement. Anabaptism reached its peak of
development in the forceful establish- ment of the Kingdom of
Miinster. Most historians have devoted the major part of their
discourse on Anabaptism to this model of fanati- cism. After the
rebellion was suppressed a rather pious but nonetheless harsh
converted priest named Menno Simons collected the dispersed
elements and attempted to direct them into more peaceful channels.
Other leaders, like David J oris, continued the radical
spiritualism if not the civil disorder. In this picture of the
movement historians have insisted on regarding more highly the
similarities rather than the differences in religious ideas of men
such as Miintzer, Storch, Carlstadt, Grebel, Manz, Sattler, Denk,
Marpeck, Matthys, Jan van Leyden, Joris, and Menno Simons. Even a
cursory perusal of the writings of the Reformers - particularly
those of Luther, Melanchthon, Menius, and Bullinger - reveals the
identity of this traditional picture with that of the
sixteenth-century polemicists.
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