A study of selected doctrines in Melchior Hoffman's theology

The stated purpose of this study was to make available to English readers a chronological study of selected doctrines of Melchior Hoffman's theology. The doctrines selected were those which most would show the uniqueness of Hoffman's theology. Each doctrine was traced chronologically in all of Hoffman's available writings. Where there were changes in his theology they were pointed out. It was beyond the scope of this paper to show from whom Hoffman received his theology and the reasons he changed his theology.;The doctrine of man was discussed in chapter two. A great stress on the doctrine of original sin was seen in Hoffman's writings. Hoffman prior to becoming an Anabaptist in 1530 had stated repeatedly that man's will was not free. In 1530 he began to teach that Christ enlightened every man. After this enlightenment man's will became free once again. He now could freely choose to follow God or follow Satan. After 1530, until his recantation in 1539, he also taught that intentional sin could not be forgiven in all eternity.;The doctrine of Christ was considered in chapter three. Hoffman's view that Christ received his flesh from heaven was noted. Hoffman taught that Christ did not receive any flesh or nourishment from Mary. It is obvious that Hoffman minimized the humanity of Christ. The body of Christ did have many human characteristics, however. Christ's flesh could be seen, touched, and handled. Christ also was tempted, suffered, and died. Hoffman also taught that Christ was equal with the Father from all eternity.;In chapter four the doctrine of salvation was discussed. A strong stress on election in Hoffman's writings prior to 1530 was observed. After 1530 the stress was on God's universal grace. Christ had become the second Adam who was the Savior of all who would come to him in faith and persevere in good works. The possibility of becoming a “deified” man who could no longer sin was pointed out.;Hoffman's career was sketched in chapter one. Hoffman's debates and clashes with various authorities and ministers were noted. Hoffman's popularity with the common man was also shown.;The ordinances were discussed in chapter five. Hoffman said virtually nothing about baptism until 1529. In 1530 he accepted believers' baptism as scriptural. The stress would remain on the inward baptism of the Spirit. In 1529 and thereafter, the Lord's Supper was seen by Hoffman as a mystical and spiritual experience between Christ and the believer. It was proof that Christ had given his body and shed his blood for man's sins.;In chapter six the doctrine of the last things was discussed. Hoffman's preoccupation with eschatology was shown. Specific attention was given to Hoffman's belief in the imminent and dateable coming of Christ. It was noted that Hoffman believed Strassburg was to become the spiritual Jerusalem. Strassburg would be protected by two Christian kings and finally 144,000 messengers of Christ would spread the true gospel over the entire world. (Abstract shortened by UMI.).