عنوان

Baptismal imagery:

TLpq304368522

انگلیسی

Baptismal imagery:

[Thesis]

D. G. Kitts

An analysis of "illumination" in the writings of select sixteenth-century reformers

M. W. Anderson

The Southern Baptist Theological Seminary

1997

194

Ph.D.

The Southern Baptist Theological Seminary

1997

The dissertation's purpose was to discover how the term "illumination" functioned in baptismal systems of select sixteenth-century reformers. Chapter 1 documented the origination and early usage of baptismal illumination. Hebrews 6:4, 10:32 metaphorically connected usd\phi\omega\tau\iota\sigma\mu\acute o\varsigmausd and baptism. Justin Martyr intertwined usd\phi\omega\tau\iota\sigma\mu\acute o\varsigmausd with knowledge and behavior. Clement of Alexandria used the concept against the Valentinian "pneumatic" baptism. Clement's baptismal illumination transformed behavior through the usd\lambda\acute o\gamma o\varsigma\ \pi\alpha\iota\delta\alpha\gamma\omega\gamma\acute o\varsigma.usd Augustine referred to both the cognitive and moral aspects of illumination. Chapter 2 observed that Luther's baptismal illumination crystallized in reaction to Catholic and radical opponents. Interpreting baptism in the "present tense" and illumination as daily sanctification, Luther's baptismal illumination caused comprehension of Christ and scripture. The Spirit's illumination assured the Christian during Anfechtungen. Chapter 3 analyzed the Reformed tradition. Zwingli made baptismal illumination synonymous with learning, including self-knowledge whereby the Christian recognized personal sin. The Spirit's baptism of fire ignited one with love, closely paralleling Augustine's lex amandi. Calvin's baptismal illumination, found only in his Commentary on Hebrews, resulted in the knowledge of God. Calvin's Institutes connected illumination with the cognitive understanding of God's Word and with election. However, the Institutes do not explicitly connect baptism and illumination. Chapter 4 examined the Radical Reformation. Hubmaier's illumination resulted from the catechism preceding baptism. Baptismal illumination restored the will's freedom and opposed predestination's exclusiveness. Hofmann's baptismal illumination created the knowledge of good and evil and restored the will's freedom. Reflecting his nuptial imagery of baptism, Hoffmann regarded sins committed after illumination as spiritual adultery. Schwenckfeld suggested that Christ's baptism bestowed the Spirit and fire. This "fire" (illumination) gave the believer confidence and the ability to receive direct, subjective revelations from God. Servetus patterned his baptismal illumination after Christ's own baptism. Servetus claimed that the proper age for baptism was thirty; and through baptismal illumination, one underwent deification. Chapter 5 concluded by discussing the distinctives and commonalities of these reformers' usage of baptismal illumination. Luther and Calvin curtailed their usage of baptismal illumination due to the radicals' usage of illumination. The Anabaptist incorporation of baptismal illumination stemmed from Hubmaier's interaction with Zwingli. Finally, the reformers' utilization of patristic sources was examined.

European history

History

Philosophy, religion and theology

Religious history

sixteenth century

Social sciences

D. G. Kitts

M. W. Anderson

p

[Thesis]

276903

a

Y