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Micael Grenholm, a Swedish charismactivist, apologist and author.

Micael Grenholm, a Swedish charismactivist, apologist and author.

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Charismatic Theology among the Early Anabaptists

MennoNerds

From now on this blog is a part of the MennoNerds network, a bunch of bloggers (or nerds) who like Anabaptism. Ana-what? Anabaptism, the grandmother of the Baptist, Pentecostal and a bunch of other movements, which was and is characterized by pacifism, economic equality and radical theology. While I’m not a part of an Anabaptist church (they simply don’t exist (yet) in Sweden), I was involved in forming the Anabaptist Network of Scandinavia, and together with my friend Andrew Meakins I’m administrating a facebook page called Charismatic Holiness Anabaptist Theology.

While several modern-day Anabaptists eagerly seek miracles and the gifts of the Holy Spirit, there still are many who don’t. Not necessarily because they don’t believe in miracles but rather that they believe it isn’t part of their tradition. But it is. In 1995, Stuart Murray, one of the leading Anabaptist theologians in Europe, wrote this article about the early Anabaptists’ view on spiritual gifts. Here is an excerpt:

Stuart Murray

Stuart Murray

Anabaptism as a Charismatic Movement: Diverse Phenomena in Early Decades

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.

[…]

For Dirk Philips, the Spirit had a vital role as agent of regeneration. The Spirit writes the new convenant on the hearts of believers and enables them to participate in the divine nature. The Spirit is the earthly presence of Jesus, empowering ministers called by God and helping believers interpret the Scripture. Anabaptists equated “baptism in the Spirit” with conversion, but expected more to happen experientially than did the Reformers. The radicals were not satisfied with forensic ideas of grace, typified by the legal terminology of “justification by faith”. Rather, they saw grace as “the inner light that directed a life of righteousness “.

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