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Later ignorance may have been more a measure of the impact of persecution than of historical indifference. Nonetheless the question remains: Was the corpus christianum societal model sufficiently profiled during the formative period (1523-25) to carry the weight which the Sohm- Yoder hypothesis places upon it? Doubt is likely to persist as long as it cannot be determined who withdrew from whom in the break between the two Zurich reformations. 33 This leads directly to the second problem, namely the importance of Zwingli's personal development in the corpus christianum argument.

46 All of these themes were upheld by Grebel and by most of his associates and suggest affinity with Tertullian's prophetic, charismatic sympathies as well. Indeed, the Anabaptists insisted from the beginning that the Christian ministry was charismatic in nature, raised up directly by the Holy Spirit, and unable to be restricted by any institutional parameters, apart from the recognition or acceptance by the local fellowship. It was non-professional and therefore to be financed solely by the free-will offerings of the brotherhood.

93. 13 Davis, Anabaptism, 206-207. 14 Trinkaus and Oberman, Pursuit of Holiness, pp. 13, 70-71. THE ORIGINS OF ANABAPTISM 33 and poverty, the necessity of a cenobitic environment for the development of the social virtues for holiness, and the retention of the traditional social exemptions granted to ascetics (at times granted even to the third orders too), namely, exemption from vows, magistracy and military service. 15 I will conclude this section by responding briefly to three related issues arising from reviews and more recent research.

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