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Journal articles on the topic 'Baptism Fathers of the church'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Czyżewski, Bogdan. "Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku." Vox Patrum 63 (July 15, 2015): 113–27. http://dx.doi.org/10.31743/vp.3552.

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The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance.

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Alexis-Baker, Andy. "’Lest I Make You a Tertullian’: Early Anabaptist Baptismal Narratives and Patristics." Perichoresis 17, no. 4 (2019): 93–110. http://dx.doi.org/10.2478/perc-2019-0030.

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Abstract Anabaptists have long been thought to have been ‘biblicists’ and shunned reading patristic literature. But a close analysis of the debates Anabaptists had with Magisterial Reformers shows that the Anabaptists developed an extensive history of baptism using church fathers. They attempted to show that adult baptism was the norm in the earliest centuries of the church and that infant baptism was the innovation away from the Bible. This debate was about who had inherited the biblical faith around baptism.

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3

Frederick, Jake. "Without Impediment: Crossing Racial Boundaries in Colonial Mexico." Americas 67, no. 04 (2011): 495–515. http://dx.doi.org/10.1017/s0003161500000341.

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On April 18, 1773, in the town of Teziutlán in the eastern mountains of Mexico, Captain don Raphael Padres participated in the baptism of his godson in the local church. He stood watching as Father Francisco Flandes leaned over the baptismal font to daub oil on the head of Joseph Philipe. As the priest performed the sacrament, reciting the script of baptism, the boy's parents, don Cristóbal Hernández and doña Isabel Pérez, followed along. After anointing the child, Father Flandes turned to the militia captain to inform him of his responsibilities as godfather, explaining the spiritual kinship

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Frederick, Jake. "Without Impediment: Crossing Racial Boundaries in Colonial Mexico." Americas 67, no. 4 (2011): 495–515. http://dx.doi.org/10.1353/tam.2011.0072.

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On April 18, 1773, in the town of Teziutlán in the eastern mountains of Mexico, Captain don Raphael Padres participated in the baptism of his godson in the local church. He stood watching as Father Francisco Flandes leaned over the baptismal font to daub oil on the head of Joseph Philipe. As the priest performed the sacrament, reciting the script of baptism, the boy's parents, don Cristóbal Hernández and doña Isabel Pérez, followed along. After anointing the child, Father Flandes turned to the militia captain to inform him of his responsibilities as godfather, explaining the spiritual kinship

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Naidu, Ashish J. "The First Adam-Second Adam Typology in John Chrysostom and Cyril of Alexandria." Perichoresis 12, no. 2 (2014): 153–62. http://dx.doi.org/10.2478/perc-2014-0009.

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Abstract Patristic scholars have commented on the early church’s common practice of drawing catechetical instructions from the creation account in Genesis. One of the recurring motifs in such discussions is the fathers’ use of the Adam-Christ typology with its soteriological and sacramental implications. The present study briefly explores this theme in John Chrysostom and Cyril of Alexandria with particular reference to the baptism of Jesus and the theological challenge it posed to the early church: Did Jesus the Lord receive the Spirit at his baptism? Why did he need to be baptized? What is t

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Sannikov, Serhii. "Formation of Pedobaptism in the Third century: Origen, Hippolytus of Rome, Tertullian and Cyprian." Ukrainian Religious Studies, no. 86 (July 3, 2018): 20–42. http://dx.doi.org/10.32420/2018.86.704.

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Abstract. In the article of Sannikov S. "Formation of Pedobaptism in the Third century: Origen, Hippolytus of Rome, Tertullian and Cyprian the texts of pre-Nicaea Church fathers are analyzed in order to present their conception of water baptism. The works of four prominent theologians of the 3rd century (Origen, Hippolytus of Rome, Tertullian and Cyprian)" are examined particularly. Based on their texts, reflecting the conception of water baptism in various regions of the Roman Empire (Greek East – Alexandria, Latin Africa – Carthage and Rome), the process of formation of children baptism (ped

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MacLachlan, David. "“Like Son, Like Father”." Journal of Reformed Theology 14, no. 3 (2020): 183–98. http://dx.doi.org/10.1163/15697312-01403009.

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Abstract Markus Barth’s book Die Taufe: Ein Sakrament? had an evident and important influence on the development of his father Karl Barth’s theological understanding of the nature and practice of Christian baptism. This essay explores that influence, considers its scope and significance, and suggests in the course of so doing that the relationship between the elder and the younger Barth is a notable factor in what led to the provocative theology of baptism at which Karl Barth arrived in the late, fragmentary volume of the Church Dogmatics.

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Chepel, Elena. "Invocations of the Blood of Christ in Greek Magical Amulets." Scrinium 13, no. 1 (2017): 53–71. http://dx.doi.org/10.1163/18177565-00131p07.

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The author analyses the meaning and function of the invocations of the blood of Christ in Greek magical amulets by exploring their theological and liturgical contexts and the points of contact between the discourse of the church leaders and the language of ‘Christian magic’. The apotropaic power of the blood of Christ, to which the magical texts appeal, is rooted in the Christian teaching, promoted by the Fathers. It is argued that the special attitude to the blood of Christ reflected in the magical texts is to be explained by its soteriological connotations, which could be borrowed by the pro

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Murawski, Roman. "Karolińskie "Ordo de catechizandis rudibus"." Vox Patrum 57 (June 15, 2012): 419–26. http://dx.doi.org/10.31743/vp.4142.

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The document presented in the article dates from the time of Charlemagne and was part of his reform program of religious and intellectual life. Its origins must be sought in Alcuins’ letter of 796, addressed to Charlemagne (a copy of this letter was also sent to Arno, the Archbishop of Salzburg), which – after a failed mission to the Saxons – offered rulers a new form of evangelising the Avars. Recalling the disappointment of attempts to evangelise in Saxony, he warns against making too rapid and violent actions. They have to be taught first, and then baptised. At the end of the letter, referr

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Sirengo, John. "The Meaning of Speaking in Tongues: A Practical Strategy for the 21st Century Church." East African Journal of Traditions, Culture and Religion 3, no. 2 (2021): 11–18. http://dx.doi.org/10.37284/eajtcr.3.2.354.

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The meaning of speaking in tongues portrays a language that challenges the church in its interpretation in matters of spiritual gifts from God. This article focuses on the Old and New Testament perspectives on tongues; tongues reveal God’s judgment, promises, fulfilment and its negative usages such as selfishness, jealousy, and discouragement. This is mostly for those who do not speak the language. On its positive side it looks at it as an initial sign of baptism in the spirit in which the Pentecostals and charismatic movements put their emphasis on the faith and practice. As it follows its us

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PATRICK, JAMES E. "Living Rewards for Dead Apostles: ‘Baptised for the Dead’ in 1 Corinthians 15.29." New Testament Studies 52, no. 1 (2005): 71–85. http://dx.doi.org/10.1017/s002868850600004x.

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Baptism in the Corinthian church was an expression of allegiance to honour not only Christ but also the ‘patron’ apostle in whose testimony the convert had believed (1 Cor 1.12–17). Some apostles known to the Corinthians had died (cf. 15.6), yet their testimony lived on and bore fruit in Corinth, resulting in baptism for the honouring of the dead apostles. In the context of 15.20–34 Paul uses this practice to expose the hypocrisy of those who deny the resurrection and yet seek to honour apostles who depend on the resurrection for receiving honour, as do Christ and God the Father.

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Przygoda, Wiesław. "The mercy of God as the foundation of charity of the Church." Diacovensia 27, no. 4 (2019): 637–51. http://dx.doi.org/10.31823/d.27.4.4.

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Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a hi

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Wijaya, Hendi. "Pertobatan di Dalam Philokalia: Artikel Ulasan." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 3, no. 1 (2018): 52. http://dx.doi.org/10.30648/dun.v3i1.174.

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Abstract. This is a review article of repentance according to the writers of Philokalia. Philokalia is a collection of texts written between the fourth and fifteenth centuries by monks and Church Fathers from the Orthodox Christian tradition. Repentance is a process of renewing the inner man with tears so that the outer man is being process of holy before God and mature in Christ. There are two main points of the review: the process of repentance and the results of repentance. The process of repentance is the renewal of NOUS to Christ's maturity so that our NOUS or the intellect is not subject

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Bouwman, Kitty. "The Influence of Mother Wisdom on Augustine." Open Theology 7, no. 1 (2021): 238–47. http://dx.doi.org/10.1515/opth-2020-0155.

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Abstract The Book of Ben Sira was popular in the early Christian church and influenced the Church Father Augustine (354–430). He adopts the person of Wisdom as a divine mother and adapts her within the context of the early Christian church. He links to Mother Wisdom a wisdom theology, in which Jesus is her envoy. Augustine describes Mother Wisdom as an eternal nourishing divine mother. She has a permanent revelatory status by continuously giving life-giving power, which she mediates through Jesus of Nazareth. He presents her grace which she has prepared for the competentes (the candidates for

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15

Longosz, Stanisław. "Chrześcijańskie widowiska zastępcze w propozycji Ojców Kościoła." Vox Patrum 67 (December 16, 2018): 303–60. http://dx.doi.org/10.31743/vp.3403.

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The Church Fathers presented a decidedly negative stance toward all public spectacles of their time, which they generally accused of being immoral and idolatrous in nature. For this reason, the ancient Church, although it has inherited many spectacular elements (especially in the area of liturgy – processions and acclamations, among others; and in the sphere of the language – many terms, expressions and comparisons), has never created its own drama. Many authors of that time, especially those concerned with pastoral implications, noticed that this definitely negative attitude was failing in

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Sordyl, Krzysztof. "Próba rekonstrukcji doktryny i struktury Kościoła nowacjańskiego." Vox Patrum 57 (June 15, 2012): 535–50. http://dx.doi.org/10.31743/vp.4151.

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The Novatian vision of the Church appeared in the moment which was favourable for its further development. Not only did the Church suffer persecution, but also some Christians protested against the possibility of reconciliation lapsi. What is more, the doctrine concerning the impossibility to forgive certain sins had a significant role in spreading of Novatian Church. Merging the congregation belonging to Novatian Church and Montanists in the East contributed to specifying the doctrine of the sect. With reference to a repeat marriage, the testimonies from III century do not allow to state e

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Bednarski, Steven, and Andrée Courtemanche. ""Sadly and with a Bitter Heart": What the Caesarean Section Meant in the Middle Ages." Florilegium 28, no. 1 (2011): 33–69. http://dx.doi.org/10.3138/flor.28.003.

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One sunny spring day, a Resurrectionist priest sips tea and speaks of his time as a Bolivian missionary in the 1960s and ’70s. His recollection of the local ‘Indians’ is obscured by more than three decades’ distance. China cup in hand, he recalls vaguely their mud huts, flocks of sheep, herds of llamas, and the beautiful, rugged terrain of the altiplano. With greater precision, he speaks about the local belief system, especially attitudes towards stillbirths. This left a strong impression upon him. The priest emphasizes how deeply fearful the locals were of stillborn babies, and he flavours hi

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18

Coster, William. "‘From Fire and Water’: the Responsibilities of Godparents in Early Modern England." Studies in Church History 31 (1994): 301–11. http://dx.doi.org/10.1017/s0424208400012948.

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Richard Hooker, in justifying the formula of the baptismal rite of the Elizabethan Prayer Book, objected to the Puritan preference for referring to godparents as witnesses ‘… as if they came but to see and to testify what is done’, adding, It savoureth more of piety to give them their old accustomed name of Fathers and Mothers in God, whereby they are well put in mind what affection they ought to bear towards those innocents, for whose religious education the Church accepteth them as pledges.

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19

Hall, Stuart George. "Patristic Divergences about the Image of God in Man." Studies in Church History 43 (2007): 69–79. http://dx.doi.org/10.1017/s0424208400003119.

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The pathologically pious heresy-hunter Epiphanius, bishop of Salamis from 365 to 403, might be reckoned a champion of uniformity in the Church. Notoriously he promoted the campaign against Origen in Palestine, and in his Panarion attacks Origen’s theology at length. Never the brightest of the Fathers, he was confused by the question of the image of God in man. He comes to it when considering the sect of Audians, who were anthropomorphites; that is, they held God to have a bodily form which the human body replicates. According to Genesis 1: 26–7, God made man, male and female, in (after, accord

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20

Boneham, John. "Reserve and Physical Imagery in the Tractarian Poetry of Isaac Williams (1802–65)." Studies in Church History 48 (2012): 246–58. http://dx.doi.org/10.1017/s0424208400001352.

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The Oxford, or Tractarian, Movement began as a conservative reaction to the reforming measures of the 1820s and 1830s and in particular to the Whig government’s passing of the Irish Church Temporalities Bill in 1832. For the Tractarians, the cumulative effect of such legislation was that the authority of the Church was being seriously compromised by interference from the secular government, which could now include those who were not necessarily Anglicans or even Christians. While it was these overtly political concerns that moved John Keble to preach his ‘Assize Sermon’ which has. traditionall

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Pawłowski, Sławomir. "Jesus Christ – Living Rule of Christian life. Ecumenical Dimension of sequela/imitatio Christi." Studia Oecumenica 16 (December 22, 2016): 27–36. http://dx.doi.org/10.25167/so.3198.

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The ideas of sequela Christi and imitatio Christi as a rule of Christian life are all rooted in the words and attitude of Jesus and the Apostles, and then expressed in the teaching of the Church, from the Fathers onwards. They have a great ecumenical importance as a regula vitae for all Christians. In the new millennium, we must show the world the «whole» Christ in His fullness of truth: in the power of the baptismal grace, with the joyful boldness of the Spirit, in ways renewed in methods and zeal. The ecumenical dimension of this following/ imitation Christ rises from his Trinitarian, Christ

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22

Pedersen, Kim Arne. "Treenighed og gudbilledlighed." Grundtvig-Studier 43, no. 1 (1992): 106–15. http://dx.doi.org/10.7146/grs.v43i1.16079.

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Trinity and Man as an Image of God.By Kim Arne PedersenRegin Prenter: »Grundtvig’s Doctrine of the Trinity. In: N.F.S. Grundtvig Theologian and Teacher of The Church«. Published by the Committee for Church and Theology, 1983 (out of sale). »The View of the Church«. Published by the Committee for Church and Theology, on commission by the publishing firm Savanne, Christiansfeld, 1983.This review compares Professor, dr. theol. Regin Prenter’s late works on Grundtvig with the Danish theological traditions of this century. Although Prenter doesn’t intend to discuss the modern interpretations of Gru

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Wolffe, John. "The Evangelical Alliance in the 1840s: An Attempt to Institutionalise Christian Unity." Studies in Church History 23 (1986): 333–46. http://dx.doi.org/10.1017/s0424208400010688.

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in 1844 Baptist Wriothesley Noel, minister of the Anglican proprietary chapel of St. John’s Bedford Row since 1827, published a book of verse, with a piece on ‘Schism’ containing the following stanzas: For man-made discipline let bigots fightCanons and rules old fathers have approved;By us may those whose faith and life are right,Be owned as brothers and as brothers loved.All true believers are the ransomed church,Children of God by Jesus owned and loved;And in the day when God the heart shall searchWill they who part them be schismatics proved.In the 1820s Noel had been an enthusiastic sympat

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Andrian, Tonny. "Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)." Journal DIDASKALIA 3, no. 1 (2020): 20–29. http://dx.doi.org/10.33856/didaskalia.v3i1.166.

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The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "ther

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NA, HYUNG SUK. "Analysis on the Christian Rite of Initiation Reflected on the Baptismal Texts of 3-4 Century Church Fathers." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 57 (2009): 229–52. http://dx.doi.org/10.21457/kars..57.200912.229.

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Taborda, Francisco. "Da celebração à teologia. Por uma abordagem mistagógica da teologia dos sacramentos." Revista Eclesiástica Brasileira 64, no. 255 (2019): 588. http://dx.doi.org/10.29386/reb.v64i255.1710.

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O artigo pretende tomar a sério o axioma “lex orandi – lex credendi”, propondo que se parta, em teologia sacramental, da celebração litúrgica. Considerando a liturgia como “lugar teológico”, analisa inicialmente três propostas de usar a liturgia como lugar teológico, assumindo como própria a terceira, de Cesare Giraudo. Num segundo momento, explicita a metodologia mistagógica, usada pelos Padres da Igreja, ressaltando, logo em seguida, a atualidade dessa abordagem face a algumas características da pós-modernidade. A seguir, mostra como se pode aplicar a metodologia aos dois sacramentos maiores

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Arend, Sabine. "Zur Auffindung der ältesten Augsburger Kirchenordnung von 1534 Mit einer Edition der Handschrift." Archiv für Reformationsgeschichte - Archive for Reformation History 97, no. 1 (2006): 6–27. http://dx.doi.org/10.14315/arg-2006-0102.

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ABSTRACT In the city archive in Giengen on the Brenz, a manuscript was discovered that in all probability deals with the oldest known ecclesiastical ordinance of Augsburg. On the basis of other information, the text itself has long been regarded as lost. The ordinance encompasses regulations for the contraction of marriage, baptism, the Lord’s Supper, and also evening prayers. In its content, it stands in close relation to other ordinances governing evangelical church activity in Augsburg. On the basis of its internal structure and its visible connection to the Reformation in Strasbourg, Marti

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Babiarz, Grzegorz. "Wiara jako akt poznawczy. Analiza "Quaestiones" Ambrozjastra." Vox Patrum 61 (January 5, 2014): 387–97. http://dx.doi.org/10.31743/vp.3633.

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Ambrosiaster uses two forms for the definition of the concept of faith. The first one – in the sense of a noun: fides; the second one – from the perspective of the knowing subject: credere. Abraham’s act of faith, whose object is God, is shown as a cognitive model. The acceptance of God’s authority leads to recognizing in Christ the Son of God. Believers receive in Baptism the gift the Holy Spirit and knowing the will of God. By participating in the fullness of His life, they are given access to the Eucharist. Knowability is one of God’s characteristics. Accepting this fact and submitting on

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Peno, Zdravko. "Sophia - the truth about the pre-eternal logos or a beautiful fairytale about the “The world’s ideal personality”." Zbornik Matice srpske za drustvene nauke, no. 164 (2017): 697–710. http://dx.doi.org/10.2298/zmsdn1764697p.

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Sophia - the Wisdom of God - is an important theme in ?Russian religious renaissance?, which encompassed many Russian intellectuals by the end of 19th and the beginning of 20th century. Particularly important figure among them was Pavel Florensky, nicknamed ?Russian Leonardo Da Vinci?, who was a priest of great erudition and expert in patristic theology. However, Pavel Florensky?s and other Russian thinkers? efforts to develop the theme of Sophia in accordance to the Fathers of the Church does not mean that they were trying to find evidence for the existence of Sophia in patristic literature;

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Young, Robin Darling. "Early Christian Baptism and the Catechumenate: West and East Syria. By Thomas M. Finn. Message of the Fathers of the Church 5. Collegeville, Minn.: Michael Glazier and The Liturgical Press, 1992. xiv + 218 pp. $17.95." Church History 65, no. 3 (1996): 451–52. http://dx.doi.org/10.2307/3169947.

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Jefferson, Philip. "Comptes rendus / Reviews of books: Early Christian Baptism and the Catechumenate : Italy, North Africa, and Egypt Thomas M. Finn Message of the Fathers of the Church, 6 Collegeville, MN: The Liturgical Press, 1992. 240 p." Studies in Religion/Sciences Religieuses 23, no. 1 (1994): 89–90. http://dx.doi.org/10.1177/000842989402300112.

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Jacobsen, Anders-Christian. "Irenæus. 3die Bogs 40de Kapitel. Tekstudgivelse." Grundtvig-Studier 49, no. 1 (1998): 9–20. http://dx.doi.org/10.7146/grs.v49i1.16263.

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Irenæus. Book III Chapter 40By Anders-Christian Lund JacobsenIn this article I present and comment on a hitherto unprinted text from Grundtvig’s posthumous writings. The text is a translation of Irenaeus’s Adv. haer. 3,24,1-2. In the Irenaeus text corpus the pericope is part of the conclusion of the argumentation in the third book, the main theme of which is providing arguments for the Father and the Son being one. According to Irenaeus, this can only be maintained if it is simultaneously maintained that the faith which is preserved and transmitted by the Church is the only true one.For the Sp

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Wróblewska, Justyna E. "Św. Justyn – „sprawiedliwy pośród narodów”." Vox Patrum 57 (June 15, 2012): 751–61. http://dx.doi.org/10.31743/vp.4170.

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This article refers to St. Justin, who was one of the Church Fathers, one of the first Christian philosophers and Greek apologists and also a martyr for the Christian faith when this was spreading throughout the Roman Empire. In the preface, it is shown that a hostile attitude existed at the time of both the Roman Empire and the Jews towards Christianity at its very beginning. Christians were being stultified and sentenced to death. Each part of the article shows Justin in a different cultural role. First, we can see the beginnings of his life. Justin lived in the second century after Christ.

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

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Glenthøj, Elisabeth Albinus. "Grundtvig teologiske udvikling til omkring affattelsen af »De levendes land«." Grundtvig-Studier 46, no. 1 (1995): 217–74. http://dx.doi.org/10.7146/grs.v46i1.16194.

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The Development of Grundtvig ’s Theology until about the Time of the Composition of .The Land of the Living. About the Eschatological Tension in the Understanding of the Kingdom of GodBy Elisabeth Albinus GlenthøjIn order to characterize briefly Grundtvig’s ideas about the Kingdom of God, the following statements are crucial: The Kingdom of God will break through visibly at the Second Coming of Christ. Until then the Kingdom is present to Faith and Hope through the Holy Spirit.The tension between the eschatological, visible Kingdom of God and the presence of the Kingdom now is a common theme i

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Danmole, H. O., and Toyin Falola. "The Documentation of Ilorin by Samuel Ojo Bada." History in Africa 20 (1993): 1–13. http://dx.doi.org/10.2307/3171960.

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The Rev. (Chief) Samuel Ojo, better known as Ojo Bada of Saki, who died in 1992 at the reputed age of 117, was a very versatile person indeed. A Babalawo (“diviner”) converted to a Baptist pastor and a carpenter who became a schoolteacher, he was also to graduate from a storyteller to the author of over fifty essays, pamphlets, and books. He became a Christian in 1902, received his elementary education from 1907 to 1913, and attended the Baptist Theological Seminary at Ogbomoso from 1924 to 1926. His life after 1926 revolved around the Church, as a founder of several churches and a pastor, and

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Humphries, Mark. "Church Fathers." Classical Review 49, no. 1 (1999): 84–87. http://dx.doi.org/10.1093/cr/49.1.84.

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Cappelørn, Niels Jørgen. "Gudbilledlighed og syndefald: Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus." Grundtvig-Studier 55, no. 1 (2004): 134–78. http://dx.doi.org/10.7146/grs.v55i1.16459.

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Gudbilledlighed og syndefald. - Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus.[The Image and Likeness of God and the Fall of the Human Being. - Aspects of Grundtvig's and Kierkegaard's Conceptions of the Human Being in light of Irenaeus]By Niels Jørgen CappelørnIn his account of the human being, the early church father Irenaeus, the bishop of Lyon (in the second century, C.E.), makes a distinction between imago dei and similitudo dei based on the Genesis account of the creation of human beings in the image and likeness of God (Gen 1:26-27). It is the thesis of this

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Grane, Leif. "Grundtvigs forhold til Luther og den lutherske tradition." Grundtvig-Studier 49, no. 1 (1998): 21–41. http://dx.doi.org/10.7146/grs.v49i1.16265.

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Grundtvig's Relations with Luther and the Lutheran TraditionBy Leif GraneGrundtvig’s relations with Luther and the Lutheran tradition are essential in nearly the whole of Grundtvig’s lifetime. The key position that he attributed to Luther in connection with his religious crisis 1810-11, remained with the Reformer until the very last, though there were changes on the way in his evaluation of the Reformation.The source material is overwhelming. It comprises all Grundtvig’s historical and church historical works, but also a large number of his theological writings, besides a number of his poems a

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Wilson, Sarah Hinlicky. "Spiritless Lutheranism, Fatherless Pentecostalism, and a Proposed Baptismal-Christological Corrective." Pneuma 34, no. 3 (2012): 415–29. http://dx.doi.org/10.1163/15700747-12341238.

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Abstract Though bilateral dialogue between Lutherans and Pentecostals at first glance looks unpromising, their already entangled histories suggest that the time is ripe to proceed. Doctrinal concerns also suggest mutual profit from dialogue. The Spirit has long since disappeared in Lutheran theology despite its importance in Luther’s theology, and the result has been the chronic Lutheran errors of scriptural inerrancy, rationalism, and moralism. Likewise, the absence of the Father in Pentecostalism has contributed to the loss of trinitarianism, the prosperity gospel, andjudgmentalism. The pres

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Deniati, Deniati, and Yesaya Adhi Widjaya. "Baptisan Anak Dalam Pengakuan Iman Westminster dan Katekismus Heilderberg." Journal KERUSSO 5, no. 1 (2020): 1–11. http://dx.doi.org/10.33856/kerusso.v5i1.120.

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Baptism is one of the sacraments recognized by the church and is believed to be a seal for believers, and a sign of Christ's ownership. However, if you look at the practice in the church, many questions will arise, both regarding the instruments used in baptizing and the subjects to be baptized (children or adults). This is due to a lack of understanding of baptism as well as differences in interpretation of the Bible and the confession of faith used in the church. This difference results in the emergence of conflicts between churches and the courage of certain sects, thus making statements th

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Jeon, Changhee. "Naked Baptism in the Early Church." Theology and praxis 38 (February 28, 2014): 145–69. http://dx.doi.org/10.14387/jkspth.2014.38.145.

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Heller, Dagmar. "Baptism - the Basis of Church Unity?" Ecumenical Review 50, no. 4 (1998): 480–90. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00367.x.

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Rossi, Mary Ann, and Joyce E. Salisbury. "Church Fathers, Independent Virgins." Classical World 86, no. 3 (1993): 244. http://dx.doi.org/10.2307/4351335.

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Lynch, Joseph H., and Joyce E. Salisbury. "Church Fathers, Independent Virgins." American Historical Review 97, no. 5 (1992): 1498. http://dx.doi.org/10.2307/2165966.

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Chmielarz, Małgorzata, and Kazimierz Ilski. "Church Fathers on Ownership." Przegląd Prawniczy Uniwersytetu im. Adama Mickiewicza 4 (December 1, 2015): 29. http://dx.doi.org/10.14746/ppuam.2014.4.04.

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Swietek, Francis R. "Church Fathers, Independent Virgins." History: Reviews of New Books 20, no. 3 (1992): 133. http://dx.doi.org/10.1080/03612759.1992.9949710.

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Tishken, Joel E. "Whose Nazareth Baptist Church?: Prophecy, Power, and Schism in South Africa." Nova Religio 9, no. 4 (2006): 79–97. http://dx.doi.org/10.1525/nr.2006.9.4.079.

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This article examines the succession of leadership within the Nazareth Baptist Church of South Africa, a prophetically grounded Afro-Christian Church. Over its near century of existence, the church has changed central leadership on three occasions. Successful claimants have all been male relatives of the founder, Isaiah Shembe, and have all demonstrated an ability to prophesy and heal. Each successful claimant has used the content of prophetic dreams and visions to bolster his candidacy. This article argues, however, that the source of those prophecies, and not merely the content, was a critic

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Wood, John Halsey. "Church, Sacrament, and Society: Abraham Kuyper's Early Baptismal Theology, 1859-1874." Journal of Reformed Theology 2, no. 3 (2008): 275–96. http://dx.doi.org/10.1163/156973108x333768.

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AbstractThis article considers the development of Abraham Kuyper's theology of baptism during his early life, from 1859 as a theology student at Leiden University through 1874, the conclusion of his pastoral career in the Netherlands Reformed Church. After initially rejecting the institutional church, Kuyper began to develop a theology for a free church in order to bring Calvinism into rapport with modern times. This paper argues that Kuyper's theology of baptism developed as part of this vision of a modern Calvinist church, one that was both a voluntary institution and an objective, divinely

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Cross, Anthony R. "The Evangelical sacrament: baptisma semper reformandum." Evangelical Quarterly 80, no. 3 (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 – crucicent

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