The Anabaptists were a 16th century Christian sect, so called because they rejected infant baptism in reference of adult baptism. They were a fanatical sect led by Nicholas Storck who intended reorganisation of German society based upon civil and political equality. Research Anabaptist
Anabaptists (from the Greek anabaptisein, to rebaptize) was a name given to a Christian sect by their adversaries, because, as they objected to infantbaptism, they re-baptized those who joined their body. The founder of the sect appears to have been Nicolas Storch, a disciple of Luther's, who seems to have aimed also at the reorganization of society based on civil and political equality. Gathering round him a number of fiery spirits, among whom was Thomas Munzer, he incited the peasantry of Suabia and Franconia to insurrection - the doctrine of a community of goods being now added to their creed. This insurrection was quelled in 1525, when Munzer was put to the torture and beheaded. After the death of Munzer the sectaries dispersed in all directions, spreading their doctrines wherever they went. In 1534 the town of Miinster in Westphalia became their centre of action. Under the leadership of Bockhold and Matthias their numbers increased daily, and being joined by the restless spirits of the adjoining towns, they soon made themselves masters of the town and expelled their adversaries. Matthias became their prophet, but he fell in a sally against the Bishop of Munster, Count Waldeck, who had laid siege to the city. Bockhold then became leader, assuming the name of John of Leyden, king of the New Jerusalem, and Munster became a theatre of all the excesses of fanaticism, lust, and cruelty. The town was eventually taken in June, 1535, and Bockhold and a great many of his partisans suffered death. This was the last time that the movement assumed anything like political importance.
In the meantime some of the apostles, who were sent out by Bockhold to extend the limits of his kingdom, had been successful in various places, and many independent teachers, who preached the same doctrines, continued active in the work of founding a new empire of pure Christians. It is true that they rejected the practice of polygamy, community of goods, and intolerance towards those of different opinions which had prevailed in Munster; but they enjoined upon their adherents the other doctrines of the early Anabaptists, and certain heretical opinions in regard to the humanity of Christ, occasioned by the controversies of that day about the sacrament. The most celebrated of those Anabaptist prophets were Melchior Hoffmann, the founder of the Hoffmannists or Millenarians; Galenus Abrahamssohn, from whom the sect of the Galenists were called; and Simon Menno, founder of various sects known as Mennonites.
Menno's principles are contained in his Principles of the True Christian Faith, 1556, a work which is held as authoritative on points of doctrine and worship among the Baptist communities of Germany and the Netherlands. The application of the term Anabaptist to the general body of Baptists throughout the world is unwarranted, because these sects have nothing in common with the bodies which sprung up in various countries of Europe during the Reformation, except the practice of adult baptism. The Baptists themselves repudiate the name Anabaptist, as they claim to baptize according to the original institution of the rite, and never repeat baptism in the case of those who in their opinion have been so baptized. Research Anabaptists
Anglicanism is a family of Christian churches. The family includes the Church of England, the US Episcopal Church, and those holding the same essential doctrines. Anglicanism holds the Lambeth Quadrilateral 1888 Holy Scripture as the basis of all doctrine, the Nicene and Apostles' Creeds, Holy Baptism and Holy Communion, and the historic episcopate. Research Anglicanism
Baptism (from the Greek baptizo, from bapto, to immerse or dip), is a rite which is generally thought to have been usual with the Jews even before Christ, being administered to proselytes. From this baptism, however, that of St John the Baptist differed, because he baptized Jews also as a symbol of the necessity of perfect purification from sin. Christ himself never baptizedy, but directed his disciples to administer this rite to converts; and baptism, therefore, became a religious ceremony among Christians, taking rank as a sacrament with all sects which acknowledge sacraments.
In the primitive church the person to be baptized was dipped in a river or in a vessel, with the words which Christ had ordered, generally adopting a new name to further express the change. Sprinkling, or, as it was termed, clinic baptism, was used only in the case of the sick who could not leave their beds. The Greek Church and Eastern schismatics retained the custom of immersion; but the Western Church adopted or allowed the mode of baptism by pouring or sprinkling, since continued by most Protestants. This practice can be traced back certainly to the third century, before which its existence is disputed.
Since the Reformation there have been various Protestant sects called Baptists, holding that baptism should be administered only by immersion, and to those who can make a personal profession of faith. The Montanists in Africa baptized even the dead, and in Roman Catholic countries the practice of baptizing church-bells - a custom of tenth-century origin - continues to this day. Being an initiatory rite, baptism is only administered once to the same person. The Roman and Greek Catholics consecrate the water of baptism, but Protestants do not. The act of baptism is accompanied only with the formula that the person is baptized in the name of the Father, Son, and Holy Ghost; but, among most Christians, it is preceded by a confession of faith made by the person to be baptized if an adult, and by his parents or sponsors if he be a child. The Roman Catholic form of baptism is far more elaborate than the Protestant. This church teaches that all persons not baptized are damned, even unbaptized infants are not admitted into heaven; but for those with whom the absence of baptism was the chief fault, even St. Augustine himself believed in a species of mitigated damnation. Protestants hold that though the neglect of the sacrament is a sin, yet the saving new birth may be found without the performance of the rite which symbolizes it. Naming the person baptized forms no essential part of the ceremony, but has become almost universal, probably from the ancient custom of renaming the catechumen. Research Baptism
Catacombs ( derived from the Greek kata, meaning down, and kumbos, meaning a hollow or recess) are caves or subterranean places for the burial of the dead, the bodies being placed in graves or recesses hollowed out in the sides of the cave. Caves of this kind were common amongst the Phoenicians, Greeks, Persians, and many oriental nations.
In Sicily and Asia Minor numerous excavations have been discovered containing sepulchres, and the catacombs near Naples are remarkably extensive. Those of Rome, however, are the most important. The catacumbae is said to have been originally applied to the district near Rome which contains the chapel of St Sebastian, in the vaults of which, according to tradition, the body of St Peter was first deposited; but (besides its general application) it is now applied in a special way to all the extensive subterranean burial-places in the neighbourhood of Rome, which extend underneath the town itself as well as the neighbouring country, and are said to contain not less than 6,000,000 tombs. They consist of long narrow galleries usually about 2.4 metres high and 1.5 metres wide, which branch off in all directions, forming a perfect maze of corridors. Different stories of galleries lie one below the other. Vertical shafts run up to the outer air, thus introducing light and air, though in small quantity.
The graves or loculi lie longwise in the galleries. They are closed laterally by a slab, on which there is occasionally a brief inscription or a symbol, such as a dove, an anchor, or a palm-branch, and sometimes both. The earliest that can be dated with any certainty belongs to the year 111 AD. It is now regarded as certain that in times of persecution the early Christians frequently took refuge in the catacombs, in order to celebrate there in secret the ceremonies of their religion; but it is not less certain that the catacombs served also as ordinary places of burial to the early Christians, and were for the most part excavated by the Christians themselves.
In early times rich Christians constructed underground burying-places for themselves and their brethren, which they held as private property under the protection of the law. But in course of time, partly by their coming under the control of the church and partly by accidents of proprietorship, these private burying-grounds were connected with each other, and became the property, not of particular individuals, but of the Christian community. In the 3rd century AD there were already several such common burying-places belonging to the Christian congregations, and their number went on increasing until the time of Constantine, when the catacombs ceased to be used as burying-places.
From the time of Constantine down to the 8th century they were used only as places of devotion and worship. But their use as formal places of worship can only have been occasional, for the limited dimensions even of the largest rooms, and the extreme narrowness of the passages, must have made it impossible for any large number to take efficient part in the services at one time. But though the idea of the catacombs as regular places of worship may be carried too far, there is no doubt, from the episcopal chairs, altars, basins, etc, found within them, and from the subjects of the mosaics and carvings on the walls, that the rites of the church, and particularly the eucharist and the sacrament of baptism, were often celebrated there.
They could never have cerved as dwelling-places for any length of time to the Christians, residence in most of them for more than a short time being very dangerous to the health.
During the siege of Rome by the Lombards in the 8th century the catacombs were in part destroyed, and soon became entirely inaccessible, so that they were forgotten, and only the careful and laborious investigations of archaeologists, amongst whom De Rossi (Roma Sotterranea) and Parker (The Catacombs) may be mentioned, have thrown anything like a complete light on the origin and history of the catacombs.
There are extensive catacombs at Paris, consisting of old quarries from which has been obtained much of the material for the building of the city. In them are accumulated bones removed from cemeteries now built over. Research Catacomb
Chrism, so named from the Greek word for to anoint, is the holy oil prepared by the Roman Catholic bishops, and used in baptism, confirmation, the ordination of priests, and the extreme unction. Research Chrism
Confirmation is the ceremony of laying on of hands by a bishop in the admission of baptized persons to the enjoyment of Christian privileges, the person confirmed then taking upon himself the baptismal vows made in his name. It is practised in the Greek, Roman Catholic, Lutheran, and English churches. In the Roman Catholic churches a delay of seven years is interposed after baptism, in the Lutheran from 13 to 16, and in the English Church from 14 to 18, though in the latter there is no fixed period. The Lord's supper is not taken by these sects until after confirmation. Research Confirmation
The Council of Trent was a general Council of the Roman Catholic Church held at Trent between 1545 and 1563. Its origins have historical significance. A comprehensive definition of dogma and strong internal reforms were needed to enable the Roman Church to show an undivided front against the growing strength of the Reformed doctrines. The popes generally had resisted appeals for general councils, e.g. that made by the university of Paris in 1518. In 1530 the Protestant estates demanded a 'council of Christendom' and the emperor, Charles V, was strongly convinced of the necessity of reform. After various delays and postponements between 1537 and 1544, a council was summoned to Trent by pope Paul III, in 1545. Over 200 fathers attended, and the sittings continued, broken partly by political developments, under Popes Julius III and Pius IV, the last of the 25 sessions being held in December 1563.
Among the matters dealt with by the council (the Tridentine decrees), the most important were: the joint value of Scripture and the tradition of the Church as standards of Divine revelation; the interpretative authority of the Church Fathers; original sin; the authority of the Vulgate, 1546; the Divine origin and forms of the sacraments of baptism and confirmation, 1547; the Eucharist and penance, 1551; communion in both kinds and the sacrifice of the Mass, 1562; orders and the regulation of the hierarchy; the sacrament of matrimony; veneration of saints, indulgences, index of prohibited books, 1563. The decrees were confirmed by Pius IV in 1564.
The Council of Trent was of great importance as guiding the main lines of Roman Catholic development in Post-Reformation times. The catechism of the council, summarising its decrees and definitions, was edited by the Dominican scholars, and in 1564 the Roman Congregation of the Council was established to safeguard its decisions and facilitate their practice. Research Council Of Trent
Epithany is a church festival held on January 6th. It was originally held to commemorate the baptism of Jesus, but now some churches celebrate it as the visit of the three wise men to Jesus. Research Epithany
Abbreviations
Research Anabaptist
