Academic literature on the topic 'Baptism'

Abstract. This article discusses the importance of the worship service for renewing the baptismal promise. Such renewal can be seen as a way of integrating worship and pastoral ministry for the strengthening of Christian identity. Christian identity marked by baptism has been viewed as a formality and God’s people become a spectator. The promise made in baptism as an important milestone of discipleship has slowly lost its influence because many forget it. Thus, the church needs to guide the people into the process of renewing such a promise. This study was conducted by literature research methods to analyze the biblical-theological meaning of Jesus' baptism in Matthew 3:13-17. The results of this study showed that baptismal vows need to be renewed continuously and facilitated through the holding of religious services. The service of renewing baptismal promises is not a re-baptization but the maintenance of the meaning and power of the baptism that has been received.Abstrak. Artikel ini membahas pentingnya kebaktian pembaharuan janji baptis sebagai wujud integratif antara ibadah dan penggembalaan demi penguatan identitas Kristiani. Identitas yang ditandai melalui ritual baptisan seringkali dipandang sebatas formalitas dan diikuti sebagai tontonan bagi umat yang sudah dibaptis. Janji baptis sebagai tonggak awal kemuridan menjadi kurang berpengaruh dalam perjalanan iman karena sudah dilupakan. Gereja perlu menuntun umat Allah ke dalam momen pembaharuan janji baptis dalam konteks kebaktian demi memelihara kesinambungan komitmen sebagai komunitas murid Kristus. Kajian ini menggunakan metode riset literatur untuk menganalisa makna biblis-teologis baptisan Yesus dalam Matius 3:13-17. Hasil kajian ini menunjukkan bahwa janji baptis perlu dibaharui secara kontinu dan difasilitasi lewat pelaksanaan kebaktian. Kebaktian pembaharuan janji baptisan bukanlah pembatisan ulang namun pemeliharan makna dan kekuatan baptisan yang telah diterima.

For Origen baptism was prefigured in the Old Testament and in John’s baptism and it in turn prefigures the eschatological baptism of fire. Baptism bestows the forgiveness of sins and the indwelling of the Spirit. Origen offers explanations as to why it is appropriate to baptise infants who have not yet sinned. He understands martyrdom as a form of baptism, in blood. Those baptised are required to repent and believe.

In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.

Today paedobaptists increasingly recognize faith-baptism as the norm of Christian baptism, both in theology and in practice. Equally Baptists must recognize how minimal and rare were challenges to infant baptism prior to the Reformation. What is needed now is a programme of joint Bible study involving participants who start from different baptismal positions. This might lead to greater support for the ‘dual-practice’ or ‘reconciled diversity’ approach which acknowledges believers’ and infant baptism as ‘equivalent alternatives’. But failure to reach agreement must not lead to the relegation of baptism to an unimportant issue. More important than reaching agreement on infant baptism is to grant baptism the decisive place that it has in apostolic Christianity.

The aim of the article is to reconstruct the relationships between the Baptist understanding of baptism (credobaptism; believer’s baptism) and church and the religious policy promoted by the early Baptists. The following texts are explored: A Short Declaration of the Mystery of Iniquity (1612) by Thomas Helwys; Persecution for Religion Judged and Condemned (1615) by John Murton; and Religious Peace: Or, a Plea for Liberty of Conscience (1614) by Leonard Busher. Helwys and Murton were leaders of the congregation of Spitalfields, the first Baptist community in the Kingdom of England. Busher, lesser known, probably belonged to the congregation, and his said work is the first treaty to defend freedom of religion by a Baptist.

Данная статья посвящена отношению к установлениям (подобию православных таинств) в русском баптизме. Связь с мировым баптизмом, с одной стороны, и тесный контакт с Православием, с другой, является причиной противоречий в осмыслении обрядовой практики русскими баптистами. Если мировой баптизм говорит о символическом восприятии установлений, то русский баптизм недвусмысленно указывает на их сакраментальное содержание. Приводимый ниже материал, с выдержками из баптистских публикаций, наглядно демонстрирует данное утверждение. В качестве примера в статье был приведён материал по одному из центральных установлений в баптизме — Крещению. The article dedicated attitude to establishments (similarity as sacraments of the Orthodox) in Russian Baptism. There are contradictions in the understanding of the ritual practice by Russian Baptists based on the communication with worldwide Baptism, on the one hand, and close contact with Orthodoxy, on the other. Worldwide Baptism implies a symbolic comprehension of establishments, but Russian Baptism clearly point to sacramental content of it. The material below, included excerpts from Baptist publications, clearly demonstrates mentioned statement above. As an example, the article provides material regarding the key establishment — The Baptism.

Though well hidden, the theme of baptism informs the whole story of the raising of Lazarus (John 11). The note about Jesus’ sojourn at the very place where John the Baptist had previously been active (John 10:40-42) forms the introduction to the Lazarus story. Just as a musical clef dictates pitch, this passage announces the theme: baptism. Once readers are set on this track, they cannot miss the hidden point. Ritually, the person being baptised is pushed into the realm of death, so that he can emerge to a new life.

Abstract The English Separatist movement provided the background for which John Smyth and Thomas Helwys emerged to reconstitute a biblical ecclesiology. Through the study of the New Testament, they came to the position that infant baptism and covenantal theology could not be the foundation for the New Testament church. Both men embraced believer’s baptism as the basic foundation in which a recovered church should be built. Unfortunately, Smyth defected to the Mennonites, leaving Thomas Helwys to continue the fledging work known as Baptists. This article will examine the life of Thomas Helwys and his contribution to Baptist ecclesiology; it will also review selected literary works that contributed to the recovery of a New Testament church and the founding of Baptist ecclesiology.

This article reflects on the Reformed theology and practice of infant baptism from an intercultural and ecumenical perspective. It looks at the socio-cultural and ecumenical context in which the Reformed theology and practice of infant baptism emerged, and the current Dutch context in which infant baptism is practiced and the appropriation of the Reformed theology and practice of infant baptism in the Reformed Churches in the Netherlands (lib.). It then examines the ecumenical questions around the practice of ‘re-baptism’, and makes a distinction between re-baptism as related to joining an Evangelical or Baptist church, and re-baptism of Reformed believers, who remain members of the Reformed Churches in the Netherlands (lib.). Finally, the article weighs the questions and topics on the future of the Reformed theology and practice of infant baptism in the Netherlands, especially against the background of the ecumenical conversation with Evangelical and Baptist Christians.

This article provides an overview of the motif of baptism in Luke-Acts. It argues that Luke presents the baptism of John as a particular kind of Jewish purification rite, that is, as a purification that accompanies a changed way of life and that prepares the people of Israel for the coming of the Lord. In Acts, Luke emphasizes the continuity between the baptism of John and baptism in the name of Jesus. Both are baptisms of repentance and both prepare for the eschatological coming of the Lord. At the same time, differences can be seen between both baptisms: after Easter, according to Acts 18-19, the baptism of John is no longer sufficient. The conclusion links the findings to current debates on baptism in reformed churches. The practice of infant baptism has its value, but risks losing the biblical emphasis on the new way of life expected of the baptized.

One of my favorite movie characters said he'd worn lots of shoes, meaning he'd been a great many places and done a great many things. Well, I've never been to war or run across America or founded a shrimp company or shook the President's hand or returned kickoffs for the University of Alabama. But I did grow up in a church, come of age, and stay there, which is perhaps as interesting. I am now a husband, worship leader, singer-songwriter, and college writing instructor, struggling to capture fragments of who I was before I was any of these things, and hoping to shed some light on how I came to be who I am today. If you need the entirety of the story, read no further. But if a few scenes will do for now, in a brief Master's Thesis, then by all means... Faith, doubt, commitment—I have cupped my hand, dipped, tasted. I have been immersed in such waters.

In the first three centuries CE, the sacrament of baptism proved to be a universal tool which united people beyond age, race, or ethnicity as we understand it today. To put it simply, the theological meaning of baptism was reinforced by the sacrament of infant baptism. That is to say that the Christian faith was for all, irrespective of one’s race, age, or social-status. This openness to Christianity changed in the early modern period. In the seventeenth century the Baptists rejected infant baptism, for a more rational faith based on Enlightenment and Romantic assumptions. What the Baptists did not realize was just how embedded the social, political, economic, and other forms of human meaning and understanding were rooted in the sacrament of infant baptism. This thesis is an intellectual and social history on how Baptists contributed to the idea of race in the eighteenth and nineteenth centuries by their rejection of infant baptism. By the eighteenth and nineteenth centuries Southern Baptists created a theology that supported racial superiority in North America. Once radical Protestant groups such as the Baptists rejected the inclusive baptismal theology of Irenaeus Lyon and Origen of Alexandria by leaving the Church of England, the incarnational and communal elements that once united Christianity would lead to racial divisions within Christian denominations in the modern period. Consequently, by rejecting the classical understanding of baptism-salvation, many Baptists looked elsewhere than baptism or religion for their identity and now looked to novel notions of species and race. These innovative explanations of identity outside of baptism led to racial superiority within North American Christendom in the eighteenth and nineteenth century. For the purpose of this study, I shall look at second century CE theologians Irenaeus of Lyons (130-202 CE) and Origen of Alexandria (184-254 CE) and compare their thoughts to the theological interpretation of John Smyth of Nottinghamshire (1570-1612 CE), and how his theological approach indirectly contributed to the idea of racial superiority (i.e. skin color) within early North American Christendom.

The subject of this paper is the motif of the stone slab (cheirograph) in the scene of Baptism in Serbian medieval monumental painting and on icons on which Christ stands and under which he suppresses serpent-like monsters: its iconography, literary sources and meaning (ill. 5). The article represents the first study of the issue of cheirograph in Baptism scenes in Serbian medieval art from its beginning until the end of the art done in the Byzantine tradition (1800). It provides the survey of the chosen examples of this motif and explains the nuances in the meaning of both the Baptism scene itself and its relation to the painted decorations of each monument (ill. 1–4, 6–9). Special attention is given to the motif of the stone slab in the church of Saint Nikita in Skoplje, the foundation of king Milutin (built: 1299/1300 –1308; decorated with frescoes: around 1324; 1484; 1846).

By indicating a connection between tradition and modernity, names offer a clear image of the past and the present. Names mirror the particularities of individuals’ lives, on the one hand, and the life of the communities, on the other. The aim of this study is to analyse the way in which first names given by people in the Land of Chioar were influenced by multiculturalism, mostly associated with religion, ethnicity and the onomastic fashion at the time of naming. Therefore, a strong impact can be observed in the case of baptismal names (given during the ceremony of baptism) as a result of the phenomena that took place in the history of the Romanian language, especially after 1989, when the Romance influence was strongly felt in the Land of Chioar. Using the first names recorded in the civil registries of the Land of Chioar (a multi‑ethnic and multi‑confessional region), this research is, in fact, a synchronic and diachronic analysis of first names, emphasizing the way in which name givers’ attitudes subscribe to the global trend.

The healthy development of higher education cannot be separated from the strong support and guarantee of university logistics. In the face of public health emergencies, if we want to further strengthen the function of logistics support and support in colleges and universities, and enhance the awareness and ability of coping, we should first start with delicacy management. After the baptism of Novel Coronavirus (2019-nCoV) epidemic, it is necessary for the logistics of universities to sum up their experience carefully, make good plans ahead of time, and make full response and preparation for all kinds of public health emergencies that may occur in the future. And this provides Chinese wisdom and Chinese plan for colleges and universities around the world to deal with public health emergencies.

The creation of the Slavic alphabet is one of the key events in Slavic history, which found a place in a number of Russian historical works from the Tale of Bygone Years to the Russian Chronograph. The story Legend of book offerings, based on Bulgarian hagiographic works, is widespread. The Tale of the Baptism of the Russians, included in several Russian chronicles, speaks of a philosopher overlapping with St. Cyril, who spoke with Prince Vladimir. In some editions of the Chronograph, the text On the Proposed Books appears, borrowed from the Life of St. Cyril in the Simple Prologue. Texts of the „sum of years“ type also note the christening of the Bulgarians and the creation of the Slavic alphabet. Cyril and Methodius are presented as Slavic first teachers and saints, and their work is significant for the whole Orthodox world. In earlier writings, the two brothers were named only by their names, while in later writings they were called saints and philosophers. Methodius stays out of the interest of writers, only in the Russian Chronograph his name is again placed on a par with that of Cyril.

The study was realized on the basis of a special questionnaire developed by the author. The survey was conducted in places with a dense population of the Lipovans in the Republic of Moldova. Childbirth rituals, consisting of three stages (prenatal, birth and postnatal) are associated with the moments of transition. The objects of the transition are the woman in labor and the infant. In traditional culture, childbirth is perceived as an analogue of death, associated with danger and ritual impurity. A woman in labor has a dual meaning: a being that contains the potential for reproduction and, at the same time, entails a threat that lies in the sphere of the other world. Indirectly, the midwife, who is the conductor between this world and the other world, is also involved in this. Up to now, the Lipovans are distinguished by the isolation of mother and baby after childbirth until a special prayer. The existing idea of the “impurity” of the unbaptized infant determined a specific behavior towards him: he could not be placed in a cradle before baptism, be hung a cross around the neck, be put a shirt or a belt on (this can be observed even today). Rites of passage, in traditional culture, are seen as tools for maintaining social order in a community.

Крайняя малочисленность связанных с христианством находок и их неравномерное распределение во времени создает значительные трудности при восстановлении истории Фанагорийской христианской общины. Восполнить лакуны до некоторой степени помогают имеющиеся сведения об истории христианства в других центрах Северо-Восточного Причерноморья, неотъемлемой частью которого являлась Фанагория. Несомненно, новая религия проникает в Фанагорию, как и в другие центры Боспорского царства, в последней четверти 3 в. из Малой Азии, откуда готы, возвращаясь из своих пиратских набегов, привозили пленных христиан. Именно к периоду после морских походов варваров относятся первые зафиксированные на Боспоре признаки христианства: различные вещи с христианскими символами, христианские участки на некрополе в Керчи. Незначительное количество раннехристианских памятников говорит о том, что в этот период распространение религии в регионе происходило, главным образом, благодаря деятельности миссионеров, и число приверженцев христианства было невелико. С включением Боспора в сферу влияния Византийской империи церковь и государство предпринимают совместные усилия по христианизации региона: скорее всего, именно в это время по обе стороны Керченского пролива строятся церкви, в Фанагории учреждается епископская кафедра и строится христианский храм, внутреннему убранству которого, скорее всего, принадлежали два мраморных резервуара для воды, сигмовидный стол и рельеф с изображением Орфея, найденные при раскопках на «Нижнем городе». Форма и материал, из которого изготовлен один из найденных резервуаров, позво ляет интерпретировать его как крещальную купель. Причем небольшая глубина найден ной емкости не означает, что в ней крестили только детей, поскольку в большинстве случаев крещение совершалось без полного погружения: стоявшего в купели крещаемого просто обливали водой. Однако уже с 4 в. при крещении начали использовать стоячую воду, а наполнять купель предписывалось вручную. Поэтому объяснить назначение двух отверстий в фанагорийском резервуаре в случае его использования в качестве купели трудно. Лучше объясняет наличие двух отверстий другой возможный вариант использования резервуара: в качестве реликвария, в котором хранились мощи, их частицы или какие-то другие реликвии. Через верхнее отверстие в реликварий на хранящиеся в нем мощи наливали масло, которое выливалось через отверстие в нижней части. Что касается чаши с ручками-выступами вдоль края, то подобные емкости, как правило, определяют либо как купели для крещения детей, либо, чаще, как чаши для освященной воды, которую в раннехристианское время использовали для ритуального омовения рук перед входом в храм. Известные автору точные аналогии фанагорийскому сосуду происходят исключительно с территории провинций Мезия Секунда и Фракия. Не исключено, что именно оттуда фанагорийская емкость была привезена войсками, присланными на Боспор Юстинианом для подавления восстания против ставленника Византии Грода. Мраморный сигмовидной стол с арочной каймой также мог входить в состав инвентаря христианского храма. В церковном обиходе использование таких столов было вторичным, взятым из светской жизни и идет от раннехристианской традиции совместных поминальных трапез, совершавшихся над могилами мучеников. Позже их использовали в храмах в качестве престолов и столов для приношений, а также в трапезных монастырей. Несмотря на то, что сигмовидные столы, в частности столы с арочной каймой, использовали как в светском, так и христианском обиходе, их находки вне контекста обычно связывают с христианскими храмами. Однако в подобных случаях нельзя исключать возможность их использования и в качестве обычного обеденного стола. Наконец, с христианством может быть связана мраморная плитка с изображением Орфея, образ которого перешел в христианскую иконографию из языческого искусства. Незначительные размеры и сильная потертость фанагорийского фрагмента, к сожалению, не позволяют уверенно определить религиозный статус изображения, который, как правило устанавливают по составу «слушателей» и контексту. Строго говоря, из перечисленных находок только одну, мраморную чашу с вырезанным крестом, можно отнести к предметам интерьера христианского храмового комплекса безусловно. Сигмовидный стол могли использовать и в христианском культе, и по его прямому назначению – в качестве обеденного стола. Образ Орфея одинаково использовался как язычниками, так и христианами. Разным целям мог служить и мраморный резервуар. Но среди аргументов за и против их использования в христианском культе, все же превалируют первые. Кроме того, обнаружение всех предметов на довольно небольшом участке «Нижнего города» позволяет надеяться на то, что в ходе будущих раскопок здесь будет открыт христианский храм, и таким образом подтвердится предложенная интерпретация найденных предметов. Храм, к которому, возможно, относились перечисленные находки, по-видимому, был разрушен в середине 6 в. Тогда же, скорее всего, прекратила существование и Фанагорийская епархия. Какие-либо сведения о фанагорийских христианах более позднего времени полностью отсутствуют, но, судя по информации о христианских общинах, имевшихся в других центрах региона, а также в городах Хазарского каганата, были они и в Фанагории, которая в этот период, скорее всего, входила в состав Зихийской епархии. У нас нет сви детельств о притеснениях христиан в городах Хазарского каганата. Наоборот, согласно сведениям, содержащимся в письменных источниках, жизнь христиан там протекала до вольно спокойно. О благосклонном отношении хазарской элиты к христианству говорят и браки с византийским императорским домом, в частности брак Юстиниана II и сестры кагана Феодоры, после заключения которого он «уехал в Фанагорию и жил там с Феодорой» (Theoph. Chron. 704–705; пер. И.С. Чичурова). 2 Что же касается археологических свидетельств, то число связанных с христианством находок 8–10 вв. чрезвычайно мало, и их невозможно связать непосредственно с христианским населением Фанагории. Extremely low amounts of finds related to Christianity and their uneven distribution over time presents difficulties in reconstructing the history of the Phanagorian Christian community. The information on the history of Christianity in other centres of the North-Eastern Black Sea, a region where Phanagoria played a crucial part, can help fill the blanks to a certain extent. Without any doubt, the new religion arrived to Phanagoria, as well as to the other centres of the Bosporan kingdom, in the last quarter of the third century AD from Asia Minor, when the Goths brought Christians as captives from their pirate raids. The first recorded signs of Christianity in the Bosporos belong to the period after the sea campaigns of the “barbarians”. These include personal possessions with Christian symbols and Christian burial plots in the necropolis in Kerch. A small number of early Christian monuments points to the fact that during this period the spread of Christianity in the region heavily relied on the activities of missionaries, while the number of christians was still small. Later, after the inclusion of the Bosporos in the sphere of influence of the Byzantine Empire, the church and the state were making joint efforts to Christianize the region: most likely, it was at this time that Christian churches were built on both sides of the Kerch Strait, an episcopal chair was established in Phanagoria and a Christian church was built, decorated with two marble water tanks, a sigmoid table and a relief depicting Orpheus. All this was found during the excavations in the “Lower City” trench. 2 Чичуров 1980, 62. Христианство в Фанагории. Археологические свидетельства 71 The shape and material from which one of the found tanks is made allows for its interpreta tion as a baptistery. The small depth of the found container does not necessarily mean that only children were baptised in it, since in most cases baptism was performed without complete immersion. The baptised stood in the font and water was poured over him. However, from the fourth century AD stagnant water was used for baptism, and the font had to be filled manually. It is, therefore, difficult to explain the purpose of the two holes in the Phanagorean reservoir if it was used as a font. Their presence is better explained by another possible use of the tank – as a reliquary. Oil was poured into the reliquary through the upper opening to cover the relics stored in it, and then came out through the opening in the lower part. Regarding the bowls with protruding handles along the edge, such vessels are considered to serve either as fonts for child baptism, or, more often, as bowls for consecrated water, which, during the early Christian times, were used to wash hands before entering the temple. Their exact analogies, known to the author, come exclusively from the provinces of Moesia Secunda and Thrace. It is possible that it was from there that the Phanagorian container was brought by the troops, which were sent to the Bosporos by Justinian to suppress the uprising against the Byzantine ruler named Grod. A marble sigmoid table with an arched border could also be part of the inventory of a Christian church. In church life, the use of such tables was secondary. It comes from secular life, from the early Christian tradition of communal meals served on the graves of martyrs. Later they were used in temples and monasteries as thrones and tables for offerings. Despite the fact that sigmoid tables, particularly those with an arched border, were used both in secular and Christian everyday life, they are usually associated with Christian churches when found out of context. However, one cannot exclude the possibility of them being used as a regular dining table. Finally, a marble tile with the image of Orpheus, which came to the Christian iconography from pagan art, can also be associated with Christianity. Unfortunately, due to its insignificant size and severe damage, this fragment does not allow us to determine the religious status of the image with any degree of certainty. Usually such assumptions can be made based on the amount of depicted listeners and the find’s context. Strictly speaking, only one of the listed finds, a marble bowl with a carved cross, can be attributed to the items from the interior of the Christian temple. The sigmoid table could be used both in the Christian cult and for its original purpose, as a dining table. The image of Orpheus was used by both pagans and Christians. A marble tank could possibly also serve different purposes. However, between the arguments “for” and “against” its use in a Christian context, the former prevail. In addition, the discovery of all the objects together in a rather small area of the “Lower City” excavation site allows us to hope that, during future excavations, a Christian church will be discovered here, confirming our interpretations. The temple to which the finds may have belonged was apparently destroyed in the middle of the sixth century AD. At the same time, most likely, the Phanagorian diocese also ceased to exist. There is no information on Phanagorian Christians during later periods, but, judging by the information about the Christian communities that existed in other centres of the region, as well as in the cities of the Khazar Khaganate, Christians were present in Phanagoria, which, during this period was likely a part of the Zikhia diocese. So far, we have no evidence of the oppression of Christians in the cities of the Khazar Khaganate. On the contrary, according to the information from written sources, the life of Christians there was a rather calm one. The favourable attitude of the Khazar elite towards Christianity is also evidenced by marriages with the Byzantine imperial family. Of particular interest is the marriage of Justinian II and the sister of the Khagan, Theodora, after which he “left for Phanagoria and lived there with Theodora”. As for archaeological evidence, the number of finds associated with Christianity from the 8th to 10th centuries AD is extremely low, and it is impossible to connect them directly with the Christian population of Phanagoria.

Coastal bird populations in North America have experienced significant population declines over the past four decades, and many species have become dependent upon human-made islands and other sediment-based habitats created through dredged material deposition. We monitored the breeding phenology of coastal bird populations utilizing dredged-material islands and open depositional areas in the Baptiste Collette Bayou in coastal Louisiana. Monitoring began in early May, prior to when most coastal species begin nesting, and continued through late August, when most breeding activity has ceased. Semimonthly surveys included area searches by foot and boat. Two deposition areas and one island supported large numbers of foraging, roosting, or breeding birds; surveys on these areas included using spotting scopes to identify species and count nests or young. Six islands and two open deposition areas were monitored. We also collected high-definition and lidar imagery using an uncrewed aerial system (UAS) in June, during peak nesting season. We recorded 77,474 cumulative detections of 68 species. Virtually all colonial nesting birds (terns and skimmers) nested on Gunn Island in 2021. We discuss these results in the context of dredged-material deposition by the US Army Corps of Engineers, New Orleans District, and offer recommendations for management of these areas.