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In die Skriflig

versión On-line ISSN 2305-0853
versión impresa ISSN 1018-6441

In Skriflig (Online) vol.43 no.3 Cape Town ene. 2009

 

ORIGINAL RESEARCH

 

Heretical baptism in debate

 

Debat oor ketterdoop

 

 

A. van de Beek

Faculty of Theology, University of Stellenbosch. Stellenbosch. E-mail: beekavd@xs4all.nl

 

 


ABSTRACT

It is generally stated that acceptance of heretics In the Catholic Church without baptism has always been normal use in the church and has been confirmed by general councils. The only exceptions would be some groups in North Africa in the third through the fifth century. This opinion is mainly based on Augustine's "De baptismo". The author of this article argues that Augustine is historically incorrect and systematically weak in this respect. Baptism of converted heretics was normal, except from Rome, and even the council of Nicea confirms that normal use. The bishop of Rome in the fifties of the third century, Stephan, had his own reasons for refusing to rebaptise heretics. Augustine's view that the baptismal rite and its salutary effect by faith can be received separately is a break with early Christian ecclesiology and its impact on the Western Church has been enormous.


OPSOMMING

Dit word algemeen gestel dat die aanvaarding van ketters in die Katolieke Kerk sonder die doop altyd normale gebruik was en dat dit deur konsilies bevestig sou wees. Die enigste uit-sonderings sou sekere groepe in Noord-Afrika gedurende die derde tot vyfde eeu wees. Hierdie opinie is hoofsaaklik ge-baseer op Augustinus se "De baptismo". Die outeur van hierdie artikel toon aan dat Augustinus histories inkorrek en sistematies swak was in hierdie opsig. Die doop van bekeerde ketters was normaal, behalwe in Rome. Selfs die Konsilie van Nicea bevestig hierdie normale gebruik. Die biskop van Rome gedurende die vyftigerjare van die derde eeu, Stephan, het sy eie redes gehad waarom hy geweier het om ketters te herdoop. Augustinus se siening dat die dooprite en die doop se heilsame effek deur geloof afsonderlik ontvang kon word, is in stryd met vroeë Christelike ekklesiologie en die impak daarvan op die Westerse Kerk was enorm.


 

 

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