By David K Bernard
Booklet through Bernard, David ok
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Additional info for A History of Christian Doctrine: Volume 2, The Reformation to the Holiness Movement A. D. 1500-1900
Not that I forbid 60 Ulrich Zwingli baptism according to that form. Not at all. I am simply pointing out that according to their true and natural sense these words of God do not impose a strict baptismal form. 6 Like Luther, Zwingli carried his reformation to a point and then stopped. He went much further than Luther, but like him, he refused to embrace additional logical developments based on his own principles. After a certain level, he remained with tradition instead of continuing to follow the Scriptures.
We can trace early Anabaptist thought back to 1523—the same year Zwingli articulated his Reformed theology by his sixty-seven conclusions—but the Anabaptists became a separate movement two years later, in 1525, when they began to baptize adults who had previously been baptized as infants. Everyone saw this action as a clear break from the Reformed Church as well as the Catholic Church. In the 65 A History of Christian Doctrine words of Philip Schaff, “The demand of rebaptism virtually unbaptized and unchristianized the entire Christian world, and completed the rupture with the historic church.
Finally, Luther opposed transubstantiation, the doctrine that the elements actually turn into the blood and body of Christ. His alternative view was so close, however, that most Protestants since his time have had difficulty in seeing the difference. Under the Catholic view the elements completely turn into the historical blood and body of Christ even though they still look like bread and wine. Luther ridiculed this notion, for the bread and wine were obviously still bread and wine. But since Jesus said, “This is my blood” and “This is my body,” the blood and body of Christ must join with the bread and wine.
A History of Christian Doctrine: Volume 2, The Reformation to the Holiness Movement A. D. 1500-1900 by David K Bernard