Also known as the Left Wing of the Reformation and the Third Reformation, it includes all reforming elements not identified with the magisterial reformation.也称为左翼的改革和第三次改革，它包括所有改革的内容没有确定与地方法院的改革。 Common to all its participants was disappointment with moral aspects of territorial Protestantism and the rejection of some of its doctrines and institutions.共同所有与会者失望与道德方面的领土基督教和排斥它的一些理论和机构。 While various interlocking historical connections and doctrinal variations limit the validity of typological and ideological classifications, three main groupings of radicals have been identified: Anabaptists, spiritualists, and evangelical rationalists.同时，各种联锁的历史渊源和理论的变化限制的有效性类型学和思想分类，三个主要集团的自由基已查明： anabaptists ， spiritualists ，和福音事工促进会，理性。
From Luther to twentieth century scholar Karl Holl, the opinion prevailed that Anabaptism began with revolutionaries and spiritualizers such as the Zwickau Prophets and Thomas Munzer and reached its logical conclusion with the violent Munsterites.从路德至二十世纪的学者卡尔霍尔，舆论普遍认为， anabaptism开始与革命家和spiritualizers如茨维考先知和托马斯munzer ，并达成了其合乎逻辑的结论与暴力munsterites 。 In the 1940s Harold S Bender inaugurated a new era in American Anabaptist studies.在20世纪40年代哈罗德s弯管机启用一个新的时代在美国的再洗礼派的研究。 Using primary sources and following up directions indicated earlier by CA Cornelius and other Europeans, Bender distinguished between Anabaptists and revolutionaries.使用的主要来源和采取后续行动的方向表示，较早前由钙内利乌斯和其他欧洲人，弯管机区分anabaptists和革命家。 He placed Anabaptist origins in the circle of Conrad Grebel, which left Zwingli's reformation when Zwingli compromised its biblical basis.他把再洗礼派起源于圈子，林钜成格列伯，留下zwingli的改革时， zwingli妥协，其圣经的基础上。 From Zurich the movement was spread by missionaries from Switzerland to Austria and Moravia, South Germany, and the Low Countries.从苏黎世的运动是散布的传教士，从瑞士到奥地利和摩拉维亚，德国南部，和低的国家。 Bender described the movement as the logical culmination of the reform begun but left unfinished by Luther and Zwingli.本德尔形容运动的逻辑的高潮改革的开始，但是留下未完成的，由路德和zwingli 。 Its principal characteristics were discipleship, biblicism, and pacifism其主要特征的门徒， biblicism ，和和平
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Seeing the Bible as an alternative authority to Rome, the Grebel circle desired Zwingli to proceed rapidly to purify the city's religious establishment of such corruptions as the Mass. When Zwingli allowed the city council to determine the speed of reformation, it seemed to the radicals the substitution of one oppressive authority for another.看到圣经作为一种替代管理局罗马，格列伯圆理想zwingli进行迅速，净化城市的宗教建立这样的腐败作为马萨诸塞州时， zwingli允许市议会，以确定改革的速度，似乎激进了替代一压迫的权力。 The radical movement developed social as well as religious dimensions when its members joined forces with rural priests such as Simon Stumpf at Hongg and Wilhelm Reublin at Wittikon, who sought to establish self - governing Volkskirchen in the rural communities, independent of Zurich's central authority, both religious and civil.激进运动发达的社会，以及宗教方面时，其成员加入势力与农村司铎，如西蒙斯杜姆普在亨格和Wilhelm reublin在wittikon ，谁寻求建立自我-执政v olkskirchen，在农村社区，独立于苏黎世的中央权力机构，无论是宗教和民间。 The rebaptisms which occurred first on January 21, 1525, and from which come the name Anabaptism, originally expressed an anticlerical opposition to civil and religious authority outside of the local parish rather than a Free Church theological concept.该rebaptisms发生的第一对1525年1月21日，和从哪个来的名称anabaptism ，原本表示anticlerical反对民间和宗教管理局以外的地方教区，而不是一个自由教会的神学思想建设的概念。
Ultimately the attempts to become a mass movement failed and there emerged the idea of the church of the separated, persecuted, and defenseless minority.最终的企图，成为群众运动失败和出现的思想，教会的分离，迫害，和手无寸铁的少数民族。 The Schleitheim Articles of 1527, edited by Michael Sattler, consolidated this Swiss Anabaptism.该施莱特海姆条款1527年，主编的迈克尔鲍威尔，综合这瑞士anabaptism 。 Its goal was not the purification of existing Christianity, as it was for the early Zurich radicals, but rather the separation of congregations of believers from the world.它的目标是不是纯化现有基督教，因为它是为早日苏黎世自由基，而是分离的教会的信徒从世界。 Thus at Schleitheim first emerged the idea of a "free church."因此，在施莱特海姆第一次出现的想法“自由教会” 。 These Swiss Brethren came to be known for their legalistic approach to the Bible, a salvation manifesting itself in the creation of separated congregations, and baptism which symbolized that salvation and made the baptizand a member of the congregation.这些瑞士兄弟后来被称为他们的法律的办法来圣经，救赎显现，在建立离散毕业典礼，和洗礼，这标志着救赎，并提出baptizand的成员聚集。
Hans Denck's concept of inner transformation was pacifist in expression, with focus more on the renewal of individuals than of society.汉斯denck的概念，党内转型是在和平的表达，更专注于重建个人比社会。 This inner, transforming Christ served Denck as an alternative authority both to the Roman hierarchy and to the learned exegesis of the Reformers.这内，转化基督服务denck作为一种替代管理局既要罗马层次和向据悉，注释的改革者。 Positing the inner Christ as ultimate authority made Denck less than absolute in his approach to adult baptism and the written word, both positions which brought upon him the criticism of the Swiss Brethren.定位党内以基督为最终的权力机关作出的denck少于绝对在他的做法，以成人的洗礼和文字，这两个职位使他的批评，瑞士的兄弟。
Hans Hut understood the inner transformation to be accomplished through the experience of both inner and outer struggle and suffering.汉斯小屋理解党内改造要完成的经验，通过双方的内部和外部的斗争和苦难。 Hut modified Munzer's revolutionary outlook, commanding the transformed believers to keep the revolutionary sword sheathed until God called for it.小屋改性munzer的革命人生观，指挥转化信徒保持革命剑护套，直到上帝的要求。 Unlike the Swiss Brethren, Hut's practice of rebaptism was not to form separated congregations, but rather to mark the elect for the end - time judgment.不像瑞士弟兄们， HUT的实践rebaptism不是形式分开，教友，而是标志着中选出年底-时间的判断。 Hut's movement gradually died out following his death in a jail fire. HUT的运动逐渐死亡，经过他的逝世在一个监狱，小心防火。
A Hut legacy continued through several metamorphoses.一间小屋的遗产继续通过几个金驴。 One form developed in Moravia, out of the conflict in the congregation at Nikolsburg between the pacifist Stabler (staff bearers), influenced by Hut and Swiss Brethren refugees, and the Schwertler (sword bearers), the majority party under the influence of Balthasar Hubmaier, who had established a state church form of Anabaptism in the city.某种形式的发展，在摩拉维亚，走出冲突中，聚集在nikolsburg之间的和平稳定（执事人员） ，受小屋和瑞士的兄弟难民，和schwertler （剑旗手） ，多数党的影响下，巴尔塔萨hubmaier ，谁建立了国家教会的形式anabaptism在这个城市。 Forced to leave Nikolsburg in 1529, the Stabler pooled their few possessions as a survival necessity.被迫离开nikolsburg在1529年，稳定汇集他们的数财产作为生存的必需品。 This community of goods, which became the movement's trademark, soon received a theological justification, making it a social expression of the inner mystical transformation of believers envisioned by Hut.这个社会的商品，成为不结盟运动的商标，很快收到了神学的理由，使它成为社会表达内心的神秘转型的信徒所设想的小屋。 Following the dispute - filled early years Jacob Hutter's strong leadership from 1533 to 1536 consolidated this Anabaptist form.以下争端-填补了早期年雅各布胡特尔的坚强领导，从1 533年至1 536年合并，这再洗礼派的形式。 His name still identifies the Hutterites in the twentieth century.他的名字仍然确定哈特莱特人在二十世纪。
Another form of the Hut legacy developed in South Germany around Pilgram Marpeck.另一种形式的小屋遗产发达国家在德国南部靠近pilgram marpeck 。 Although he left his native Tyrol after adopting Anabaptism, and while he was forced further to move several times because of his Anabaptist views, Marpeck's skills as a civil engineer enabled him to live in relative security.虽然他离开他的祖国蒂罗尔州后，采取anabaptism ，虽然他被迫进一步提出多次，因为他再洗礼派的意见， marpeck的技能，作为一名土木工程师，使他生活在相对安全的。 Marpeck's view was not widely held and therefore is not normative for Anabaptism; but he did develop a mediating position on the Bible, critical both of the legalist Swiss and of spiritualist views. marpeck的看法是，没有得到广泛的举行，因此是不规范，为anabaptism ;但他却制定一个调解的立场，圣经，关键都法家瑞士和spiritualist的意见。 Rather than the radical social separation of the Swiss Brethren, Marpeck held to a separation of church and state which did not withhold all cooperation by believers.而非激进的社会分离的瑞士弟兄们， marpeck召开的一个政教分离的国家，其中并没有隐瞒一切形式的合作，由信徒。
Two lines carried on in transformed fashion the Hofmann legacy.两条线进行，在转化的方式霍夫曼的遗产。 One, the revolutionary Melchiorites, founded the short - lived kingdom of Munster, 1534 - 35.一，革命melchiorites ，创立了短期-住英国的明斯特， 1 534- 35 。 Under Jan Matthys, baptized as a disciple of Hofmann, and then under Jan van Leiden, who seized power at the death of Matthys, the revolutionary Melchiorites in the city of Munster gave a political and social expression to Hofmann's end - time kingdom.根据1月matthys ，洗礼，作为弟子的霍夫曼，然后在1月范莱顿，谁夺取政权，在死亡的matthys ，革命melchiorites在城市明斯特了政治和社会的表达，以霍夫曼的结束-英国时间。 They transformed his idea of divine vengeance so that in Munster the members of the kingdom carried out vengeance upon anyone who opposed them.他们转变自己的想法神圣的复仇，以便在明斯特成员对英国进行报复后，任何人谁反对他们。 Following the fall of the city revolutionary Melchioritism died out, although it was carried on for a time by personages such as Jan van Batenburg.以下为秋季的城市革命melchioritism死亡，虽然这是进行了一个时间，人物，如1月范batenburg 。
The pacifist line from Hofmann runs through Menno Simons, who left the priesthood in 1536 and whose name twentieth century Mennonites carry.和平路线从霍夫曼贯穿于门诺西蒙斯，谁离开了神父在1536年和他的名字二十世纪的门诺教派进行。 After the fall of Munster, Menno rallied the peaceful Melchiorites as well as the surviving Munsterites disillusioned with violence.垮台之后，明斯特，门诺凝聚了和平melchiorites以及尚存的munsterites幻灭的暴力行为。 Menno replaced Hofmann's near end time with the idea of a time of peace which had already begun with Jesus.门诺取代霍夫曼的附近的结束时间与构思的时候，和平已开始与耶稣。 Using the aberrant "celestial flesh" Christology of Hofmann which he adopted, Menno developed concepts of the transformation of the individual and of the assembly of a spotless church.使用异常“天肉” christology的霍夫曼，他通过了，门诺发展的概念的转变，个人和大会的一个一尘不染的教会。
Although beginning from different presuppositions, Menno's positions on transformed individuals and a pure, separated church resembled closely the outlook of the Schleitheim Articles.虽然从不同的预设，门诺的立场转化为个人和一个纯粹的，分离的教会类似于密切的面貌，该施莱特海姆文章。 The heirs of the various Anabaptist groups came to recognize their common emphases on the Bible, adult baptism, pacifism, and sense of separation from the state church and worldly society.继承人的各项再洗礼派团体来承认他们共同的重点圣经，成人的洗礼，和平，和责任感，脱离国家教会和世俗化的社会。 They had contacts and discussions and divisions.他们的接触和讨论，并进行记名表决。 While they never united into one homogeneous body, some sense of unity developed, as represented by the Concept of Cologne signed in 1591 by fifteen preachers, the first confession of faith accepted simultaneously by Dutch and High and Low German Mennonites.虽然他们从来没有联合国成为一个均质体，从一定意义上的团结，发展，所代表的概念，科隆签署了在1591年由15传教士，首次供认，信仰的接受，同时由荷兰和高与低德国门诺教派。
JD
Weaver联合声明韦弗
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
WR Estep, ed.,
Anabaptist Beginnings; EJ Furcha, ed., Selected Writings of Hans Dench; L
Harder, ed., Grebeliana; W Klaassen, ed., Anabaptism in Outline; W Klaassen and
W Klassen, eds., The Writings of Pilgram Marpeck; JC Wenger, ed., The Complete
Writings of Menno Simons; GH Williams and A Mergal, eds., Spiritual and
Anabaptist Writers; JH Yoder, ed., The Legacy of Michael Sattler; RS Armour,
Anabaptist Baptism; RH Bainton, "Left Wing of the Reformation," in Studies in
the Reformation, 2, and The Travail of Religious Liberty; HS Bender, The
Anabaptist Vision and Conrad Grebel;西铁estep ，教育署，再洗礼派的开端; ej furcha
，教育署，选定的著作汉斯丹奇;升难，教育署， grebeliana ;瓦特klaassen ，教育署， anabaptism在大纲;瓦特klaassen和W
klassen编，著作对pilgram marpeck ;温格， JC ，教育署，完整的著作，门诺西蒙斯;生长激素威廉姆斯和mergal
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，和travail宗教的自由;房协弯管机，再洗礼派的远见和林钜成格列伯;
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