By Gary K. Waite
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Additional info for David Joris and Dutch Anabaptism, 1524-1543
The ideological differences between the earlier reform and the Anabaptist manifestations, particularly the apocalypticism of the latter, were not important enough to hinder many devoted followers of reformers such as Wouter from moving into Anabaptism. 58 The example of Wouter Deelen indicates the close ties between the early reform movement and Anabaptism. 59 Wouter was asked by Frederycxz for the key to the Rederijkerscamer (the Rhetoricians' meeting hall) and Wouter gave it to him. 61 It is not at all clear whether or not Wouter would have cooperated with Frederycxz's request for the Chamber key had he been fully cognizant of the radicals' desire to use the banners and drums of the rederijkers in an attempted revolt.
58. , p. 162. 59. , p. 165. The abolition of clerical confession however would have removed from the church an important practice for the maintenance of social control. Thomas N. Tentler (Sin and Confession on the Eve of the Reformation [Princeton: Princeton Un versity Press, 1977], p. 345) suggests that "In theory and practice, sacramental confession provided a comprehensive and organised system of social control. " 60. Dis, Reformatorische Rederijkersspelen, p. 166. 61. , pp. 169-70. 62. , p.
10 In spite of this wide divergence in practice, there is little doubt that some common principles held differing Anabaptist groups together. The idea of a people set apart by their baptism into a separatist elect was a commonplace. While the differences between Swiss and North German/ Dutch Anabaptism were considerable, Anabaptism in the Low Countries had much in common with the apocalyptical ideas of Hut and his circle. This is seen most clearly in the career of the visionary South German prophet Melchior Hoffman.
David Joris and Dutch Anabaptism, 1524-1543 by Gary K. Waite