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Journal articles on the topic 'Baptism Baptism Baptism. Lustrations'

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1

John Warner Smith. "BAPTISM." Antioch Review 72, no. 3 (2014): 506. http://dx.doi.org/10.7723/antiochreview.72.3.0506.

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2

ROLL, Susan K. "Baptism." Questions Liturgiques/Studies in Liturgy 81, no. 3 (October 1, 2000): 302–16. http://dx.doi.org/10.2143/ql.81.3.565733.

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3

Brelinski, Val. "Baptism." English Journal 87, no. 4 (April 1998): 22. http://dx.doi.org/10.2307/821461.

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4

Coleman, Wanda. "Baptism." Antioch Review 59, no. 3 (2001): 583. http://dx.doi.org/10.2307/4614210.

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5

Pickett, G. "Baptism." Canadian Medical Association Journal 172, no. 13 (June 21, 2005): 1714. http://dx.doi.org/10.1503/cmaj.050636.

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6

WRENN, GREG. "BAPTISM." Yale Review 100, no. 3 (June 11, 2012): 89–90. http://dx.doi.org/10.1111/j.1467-9736.2012.00819.x.

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7

Callahan, C. M. "Baptism." JAMA: The Journal of the American Medical Association 271, no. 22 (June 8, 1994): 1746. http://dx.doi.org/10.1001/jama.1994.03510460038029.

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8

Williams, Leslie Winfield. "Baptism." Christianity & Literature 46, no. 3-4 (June 1997): 356. http://dx.doi.org/10.1177/014833319704600312.

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9

WRENN, GREG. "BAPTISM." Yale Review 100, no. 3 (2012): 89–90. http://dx.doi.org/10.1353/tyr.2012.0047.

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10

Wright, David. "Monnica’s Baptism, Augustine’s Deferred Baptism, and Patricius." Augustinian Studies 29, no. 2 (1998): 1–17. http://dx.doi.org/10.5840/augstudies199829210.

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11

Goldsmith, Myron. "The baptism." Community Oncology 2, no. 2 (March 2005): 135–36. http://dx.doi.org/10.1016/s1548-5315(11)70866-x.

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12

Reeb, Rene M., and Suzanne T. McFarland. "Emergency Baptism." Journal of Christian Nursing 12, no. 2 (1995): 26–27. http://dx.doi.org/10.1097/00005217-199512020-00010.

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13

Adams, Mary Jane. "The Baptism." Appalachian Heritage 30, no. 4 (2002): 7–8. http://dx.doi.org/10.1353/aph.2002.0041.

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14

Kincaid, Carrie. "Jacob's Baptism." Appalachian Heritage 31, no. 2 (2003): 92–93. http://dx.doi.org/10.1353/aph.2003.0072.

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15

Bargen, Walter. "The Baptism." Iowa Review 31, no. 3 (December 2001): 126. http://dx.doi.org/10.17077/0021-065x.5464.

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16

Boening, Justin. "Proxy Baptism." Colorado Review 40, no. 1 (2013): 115–16. http://dx.doi.org/10.1353/col.2013.0010.

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17

Hawkings, David G. "Infant Baptism." Expository Times 100, no. 12 (September 1988): 461–62. http://dx.doi.org/10.1177/001452468810001205.

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18

Wright, David F. "The Origins of Infant Baptism — Child Believers' Baptism?" Scottish Journal of Theology 40, no. 1 (February 1987): 1–23. http://dx.doi.org/10.1017/s0036930600017294.

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Baptism has been placed firmly on the agenda of ecumenical theology by the Lima Report, Baptism, Eucharist and Ministry. It makes no attempt to resolve the question of baptismal origins, but judiciously summarizes the state of the debate: ‘While the possibility that infant baptism was practised in the apostolic age cannot be excluded, baptism upon personal profession of faith is the most clearly attested pattern in the New Testament documents’. The paucity of recent discussion of the beginnings of infant baptism may suggest that they are deemed insoluble, short of the discovery of new evidence. Theology, at any rate, may neither be able nor need to wait until historians of primitive Christianity reach a consensus. The possibility that infant baptism was practised relatively early, perhaps even in the New Testament Churches themselves, was no deterrent to Karl Barth's regarding it as theologically indefensible. Nevertheless, he could not ignore what he called ‘the brute fact of a baptismal practice which has become the rule in churches in all countries and in almost all confessions’, and he ventured his own explanation of the triumph of infant baptism and of the New Testament passages to which its advocates customarily appeal. His sharp critique of the tradition provoked a greater stir on the continent of Europe than in the English-speaking world. A fresh look at the historical question is certainly overdue, although its starting-point is bound to be the celebrated exchange between Joachim Jeremias and Kurt Aland of two decades ago. Ecumenical discussion, and in some Churches, ecumenical reality, call on both paedobaptists and credobaptists to examine the others' Practice with a new seriousness. In such a context the beginnings of the dominant tradition cannot healthily be left unscrutinised or treated as inscrutable.
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19

Wilson, Sarah Hinlicky. "Water Baptism and Spirit Baptism in Luke-Acts." PNEUMA 38, no. 4 (2016): 476–501. http://dx.doi.org/10.1163/15700747-03804006.

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Despite their disagreement on the interpretation of Acts regarding reception of the Spirit, both Evangelicals and Pentecostals operate from the assumption that the purpose of Acts is to provide a normative template of experience to be repeated in later Christians. Here it is argued that the purpose of Luke-Acts in reporting on the reception of the Spirit is not to provide an experiential norm at all, but rather to highlight the contrast between John’s water baptism without the Spirit and Christian water baptism with the Spirit. A careful reading of Luke-Acts reveals a consistent and at times strident distinction between John and Jesus, suggesting a long-forgotten struggle in the early church to ascertain where the otherwise identical practice of water baptism by John and by Jesus’s followers diverges. This interpretation is supported by consideration of the missional focus of Acts and the issue of the forgiveness of sins.
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20

Hartley-Jones, Julie. "Baptism of fire." Nursing Management 13, no. 7 (November 2006): 8. http://dx.doi.org/10.7748/nm.13.7.8.s11.

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21

Wilbourn, Miller. "Baptism by History." James Baldwin Review 6, no. 1 (September 29, 2020): 122–39. http://dx.doi.org/10.7227/jbr.6.8.

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This essay reads James Baldwin’s first novel, Go Tell It on the Mountain, through the lenses of European existentialism and Black existential thought to arrive at a new understanding of the novel itself as well as essential stages of its development. Archival sources and close reading reveal Baldwin’s historically and existentially informed artistic vision, summed up in the terms hindsight and insight. His thoughtful, uncomfortable engagement with the past leads to a recuperated relationship to the community and constitutes existential hindsight, which informs his inward understanding of himself—his insight. This investigation draws on various works from Baldwin’s fiction, essays, interviews, and correspondence to arrive at a better understanding of the writer’s intellectual and artistic development, focusing especially on the professed objectives behind, and major revisions of, the novel. I conclude the essay through a close reading of the conversion scene that constitutes Part Three of Go Tell It on the Mountain.
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22

Cowell, Roger. "Baptism by fire." Nursing Standard 9, no. 2 (October 5, 1994): 42. http://dx.doi.org/10.7748/ns.9.2.42.s50.

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23

Earnshaw, Doris, and Louise Erdrich. "Baptism of Desire." World Literature Today 64, no. 4 (1990): 645. http://dx.doi.org/10.2307/40146967.

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24

Stancliffe, David. "Baptism and Fonts." Ecclesiastical Law Journal 3, no. 14 (January 1994): 141–48. http://dx.doi.org/10.1017/s0956618x00002003.

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25

Clark, Neville. "Book Reviews : Baptism." Expository Times 109, no. 8 (May 1998): 247. http://dx.doi.org/10.1177/001452469810900814.

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26

Hayes, Alysa. "Rituals: The Baptism." Callaloo 27, no. 2 (2004): 403. http://dx.doi.org/10.1353/cal.2004.0067.

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27

Sakmyster, Thomas. "Baptism of fire." Historical Journal of Film, Radio and Television 16, sup4 (January 1996): 1–13. http://dx.doi.org/10.1080/01439689608604579.

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28

Mills, Lynn. "One Baptism Once." Early Christianity 11, no. 2 (2020): 206. http://dx.doi.org/10.1628/ec-2020-0015.

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29

Thurmond, Jane. "The Great Baptism." Iowa Review 23, no. 1 (January 1993): 66–77. http://dx.doi.org/10.17077/0021-065x.4232.

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30

Law, David. "Kierkegaard on Baptism." Theology 91, no. 740 (March 1988): 114–22. http://dx.doi.org/10.1177/0040571x8809100206.

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31

Haymes, Brian. "Baptism and Church." Expository Times 113, no. 6 (March 2002): 195. http://dx.doi.org/10.1177/001452460211300608.

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32

Coats, Karen. "The Baptism (review)." Bulletin of the Center for Children's Books 60, no. 9 (2007): 378–79. http://dx.doi.org/10.1353/bcc.2007.0292.

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33

Gray, Cecile. "A Cornish Baptism." Christianity & Literature 34, no. 4 (September 1985): 25. http://dx.doi.org/10.1177/014833318503400406.

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34

Phidas, Vlassios. "Baptism and Ecclesiology." Ecumenical Review 54, no. 1 (January 4, 2002): 39–47. http://dx.doi.org/10.1111/j.1758-6623.2002.tb00449.x.

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35

Starnes, Sofia M. "Baptism Of Desire." Spiritus: A Journal of Christian Spirituality 15, no. 1 (2015): 119–20. http://dx.doi.org/10.1353/scs.2015.0022.

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36

Heller, Dagmar. "Toward One Baptism." Ecumenical Review 67, no. 3 (October 2015): 436–49. http://dx.doi.org/10.1111/erev.12169.

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37

Beattie, Tina. "The Baptism ofEros." Theology & Sexuality 9, no. 2 (January 2003): 167–79. http://dx.doi.org/10.1177/135583580200900115.

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38

Carswell, W. John. "New directions in adult baptism: Baptism in a secular culture." Theology 121, no. 6 (October 2, 2018): 430–36. http://dx.doi.org/10.1177/0040571x18794142.

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In this article I argue that the rise of secular culture demands a new approach to baptism, especially the baptism of adult converts for whom the claims of Christianity may be entirely unfamiliar and who will in consequence need extensive preparation to make the sacrament sensible and the Christian life meaningful. Towards that end, I review work done on the subject in the Church of Scotland and commend the Roman Catholic Rites of Christian Initiation of Adults (RCIA) as a model for the development of a full catechumenate.
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39

Yun, Koo Dong. "Water Baptism and Spirit Baptism: Pentecostals and Lutherans in Dialogue." Dialog: A Journal of Theology 43, no. 4 (December 2004): 344–51. http://dx.doi.org/10.1111/j.0012-2033.2004.00226.x.

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40

Williams, D. T. "The baptism of anticipation: once more the infant baptism debate." Religion and Theology 2, no. 1 (1995): 72–86. http://dx.doi.org/10.1163/157430195x00050.

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AbstractAlthough the popular understanding of baptism is to connect it with the forgiveness of sins, this is inadequate. Building on a previous article which sees its meaning as of 'repentance', a change in life, baptism is viewed as a symbol signifying a developing relationship with Christ by faith, through the Spirit. In particular it anticipates a ministry of prophet, priest and king. As such there is an essential equality of meaning with the baptism practised by John, particularly of Jesus. This means that in the context of faith, baptism as an infant and as an adult are both valid, and that sprinkling and immersion are both appropriate.
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41

Suleni, Suleni. "STUDI EKSEGETIS 1KORINTUS 10: 1-5 DAN KONTRIBUSINYA DALAM MEMAHAMI PRINSIP BAPTISAN ANAK." Manna Rafflesia 6, no. 2 (April 30, 2020): 158–77. http://dx.doi.org/10.38091/man_raf.v6i2.114.

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Infant Baptism is a sacrament in the Chruch. But at this time many rejected the practice of infant baptism. The rejection comes from several Christian group. Many arguments have been given to assert the validity of Biblical infant baptism. However, these arguments have not yet been accepted by opponents of infant baptism. Through this article the author tries to contribute by 1Corinthians 10:1-5 as a basis for understanding infant baptism. This verse has not been widely exposed by Theologians to defend the argument about the validity of infant baptism. Thus, the reader can understand the true principle of infant baptism.
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42

Lane, Anthony N. S. "Baptism in the thought of David Wright." Evangelical Quarterly 78, no. 2 (April 21, 2006): 137–50. http://dx.doi.org/10.1163/27725472-07802004.

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This article surveys and evaluates the contribution to our understanding of baptism made by twenty-six writings of David Wright on the topic. His rigorous historical studies have cast further light on the Early Church, dispelling the idea that infant baptism was at any point universal or normative for children raised as Christians. During this period infant baptism was a rite in search of a theology, there being consensus about its validity but not its meaning. David Wright himself accepts the validity of infant baptism, but insists that believer’s baptism must remain the normative pattern of baptism. Finally, the inefficacy of indiscriminate infant baptism has encouraged a low view of baptism as a mere symbol, contrary to the high view of the New Testament.
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43

Wright, David F. "Christian baptism: where do we go from here?" Evangelical Quarterly 78, no. 2 (April 21, 2006): 163–69. http://dx.doi.org/10.1163/27725472-07802007.

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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.
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44

Ferguson, Everett. "Baptism according to Origen." Evangelical Quarterly 78, no. 2 (April 21, 2006): 117–35. http://dx.doi.org/10.1163/27725472-07802003.

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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.
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45

Boulton, Jeremy, and Romola Davenport. "Few Deaths before Baptism: Clerical Policy, Private Baptism and the Registration of Births in Georgian Westminster: a Paradox Resolved." Local Population Studies, no. 94 (June 30, 2015): 28–47. http://dx.doi.org/10.35488/lps94.2015.28.

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The evident lengthening of the interval between birth and baptism over the eighteenth century has often been assumed to have increased the risk that young infants died before baptism. Using burial records that include burials of unbaptised infants and give age at death we demonstrate that very few infants who survived the first few days of life escaped baptism in the parish of St. Martin in the Fields, despite a very profound lengthening of the delay between birth and baptism over the second half of the eighteenth century. Examination of baptism fee books indicates that perhaps a third of all infants were baptized privately in the parish and a pamphlet dispute between the vicar and one of his clerks provides extraordinary evidence of the extent to which baptism was a process rather than a single event. Our analysis suggests that it was the registration of baptism that was delayed, with no affect on the risk of death before baptism.
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46

Posa, Carmel. "Book Review: One Baptism: Ecumenical Dimensions of the Doctrine of Baptism." Pacifica: Australasian Theological Studies 24, no. 3 (October 2011): 341–43. http://dx.doi.org/10.1177/1030570x1102400308.

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47

Faber, Ryan L. "Infant Baptism: God’s Promise or Ours?" Studia Liturgica 51, no. 1 (March 2021): 31–45. http://dx.doi.org/10.1177/0039320720981068.

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This article examines the baptism liturgies of the Christian Reformed Church in North America (CRC). It argues that parental promises eclipse the promise of God in the practice of baptism in the CRC. A discernible shift from an emphasis on God’s promise in the CRC’s oldest liturgy to an increasing emphasis on parental promises in the new liturgies adopted by Synods 1976 and 1994 is observed. Ambiguity about the meaning of baptism is evident in the CRC’s newest baptism liturgies, adopted by Synods 2013 and 2016. This article concludes that the denomination should adopt a new baptism liturgy in which parental promises are made only after the administration of their child’s baptism.
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48

Ferguson, Everett. "Preaching at Epiphany: Gregory of Nyssa and John Chrysostom on Baptism and the Church." Church History 66, no. 1 (March 1997): 1–17. http://dx.doi.org/10.2307/3169629.

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From as early as 200 C.E., the church made the spring paschal celebration its primary occasion for baptizing new converts. A week of intense preparation climaxed for the candidates in their reception of baptism early on Easter Sunday. During the fourth century, the preliminary preparation of candidates during Lent included attendance at lectures that gave doctrinal instruction. The catechumens who were ready to receive baptism at the coming Pasch turned in their names to be enrolled for the period of teaching. This registration for the final period of catechetical instruction occurred near the beginning of the year, not long after the feast of Epiphany on 6 January—celebrated in the Eastern church since the fourth century as the feast of the baptism of Christ. The proximity of these two events—a celebration of Christ's baptism and the enrolling of candidates for baptism at the next Pasch—made the time around Epiphany a propitious time for preaching sermons on baptism. Since many catechumens in the fourth century delayed their baptism until old age, many of these sermons took the form of exhortations to baptism in order to encourage the hearers not to postpone baptism but to enroll for the immediate season.
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49

Kowalski, Marcin. "Baptism – the Revelation of the Filial Relationship of Christ and the Christian." Biblical Annals 11, no. 3 (July 16, 2021): 459–95. http://dx.doi.org/10.31743/biban.12263.

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The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.
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50

Cross, Anthony R. "The Evangelical sacrament: baptisma semper reformandum." Evangelical Quarterly 80, no. 3 (April 21, 2008): 195–217. http://dx.doi.org/10.1163/27725472-08003001.

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This study is not an apologetic for the credobaptist or pedobaptist positions, but argues that, as practised today, both forms depart from New Testament baptism, which was an integral part of the process of becoming a Christian. It argues that New Testament baptism was faith-baptism, that the baptism referred to in the various New Testament strata refers to this ‘one baptism’ (of Spirit and water), and that baptism occupied an essential place within the primitive church’s proclamation of the gospel and its mission. Using David Bebbington’s fourfold characteristics of Evangelicalism – crucicentrism, biblicism, conversionism and activism – it shows that New Testament baptism was intimately related to each of these and argues that it should be returned to this place if the church, and especially the Evangelical wing of the church, is to take seriously the necessity that its doctrines and practices should be semper reformandum, always subject to reform.
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