Dissertations / Theses: 'Baptism'

1

Melloan, Mark. "Baptism." TopSCHOLAR®, 2005. http://digitalcommons.wku.edu/theses/462.

Abstract:

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.

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2

Jones, Isaiah E. "The Mystical Union of Infant Baptism: How Baptists Contributed to the Idea of Race by Their Rejection of Infant Baptism." DigitalCommons@USU, 2015. https://digitalcommons.usu.edu/etd/4514.

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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.

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Fowler, Stanley Keith. "Baptism as a sacrament in 20th-century British Baptist theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ35451.pdf.

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4

Larson, Mark James. "Covenantal baptism." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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5

Collier, Jay Travis. "The reformed paedobaptist/baptist debate a rapprochement /." Online full text .pdf document, available to Fuller patrons only, 2003.

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6

Medgett, Dayle Charles Arthur. "Barth and baptism the changing shape of his baptismal theology /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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7

Brunskill, Jock S. M. "A study of the baptism of John and Christian baptism." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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8

Trapp, Marion T. "A reconsideration of New Testament baptism in light of first-century Jewish ritual lustrations." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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9

Stiles, William O. "A pastor's instruction class at the First Baptist Church of Alma, Michigan." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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10

Van, Andel Mary T. "Baptism of the ordinary." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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11

Smith, Darryl Roberts. "Developing disciples through baptism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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12

Dyck, Merrill. "The development of the doctrine of baptism in the early church." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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13

McEachnie, Robert. "The rise of universal infant baptism at the dawn of Christendom." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p088-0184.

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14

Trepal, Margaret M. "Infant baptism a family's faith affirmed /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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15

Toomey, Donald F. "Pre-baptismal preparation a vision to be lived out /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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16

Crooks, Rodger M. "The reforming of thought about baptism in a congregation of the Presbyterian Church in Ireland." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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17

Cox, Gary Ransom. "Embracing biblical baptism a review of the salient issues so that elders may effectively defend the doctrine of covenant baptism /." Charlotte, NC : Reformed Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.083-0044.

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18

Cryder, Richard E. "A study of Christian baptism in light of its Jewish antecedents." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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19

Litwin, Paul Anthony. "An analysis of the phrase "baptizati in Ecclesia catholica" in canon 11 as a juridical determinant of the obligation to merely ecclesiastical laws." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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20

Loufik, Sharon Kenna. "Spirit baptism a New Testament understanding /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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21

Jun, Sung-Yong. "Karl Barth's pneumatological doctrine of baptism." Thesis, University of Aberdeen, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337474.

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Karl Barth wrote the doctrine of baptism twice-The Teaching of the Church Regarding Baptism (1943) and Church Dogmatics IV/4: Fragment (1967). A number of differences can be found between them, despite their shared anti-paedobaptism. The characteristics of the first work can be described in this way. 1. Jesus Christ is the sole principle of baptism. 2. As a sacrament, baptism is a means of grace and indirectly an act of Christ. 3. The meaning of baptism is the cognition of salvation. Recognition of the work of Christ presupposes an ability to understand and respond. Therefore, the baptism of infants cannot be justified. Barth's first work on baptism can be denoted as being a christological, sacramental and cognitive doctrine. More briefly, it can be entitled primarily a christological doctrine of baptism. The characteristics of the second work can be summed up in the following terms. 1. The work of Jesus Christ is the objective historical ground of baptism and baptism with the Spirit is the subjective existential ground of baptism. There is no faith in Christ without baptism with the Spirit, and there is no baptism with water without faith in Christ. Hence, the work of the Spirit in man is enormously emphasized. 2. Baptism with water as an act of man is no longer a sacrament. Instead, baptism with the Spirit as an act of God is a sacrament as well as the resurrection of Christ. It is a pneumatological substitute for the traditional conception of the sacrament. 3. Baptism with the Spirit is the command of God and baptism with water is the obedience of man. By the work of the Spirit, man becomes a free partner of God able to obey the divine command. This is his pneumatological ethics. Barth's second work on baptism can be denoted as a pneumatological, non-sacramental and ethical doctrine. In short, it can be entitled a pneumatological doctrine of baptism. A pneumatological baptismal theology provides the proper logical ground for credobaptism. Baptism is an act of man whose free responsibility is given by the Holy Spirit.

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22

Russell, Loren. "The Holy Spirit in the early East Syrian baptismal tradition with particular emphasis on the writings of St. Ephrem /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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23

Robinson, Peter J. A. "Baptism in ritual perspective : myth, symbol and metaphor as anthropological foundations for a baptismal theology." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/5060/.

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This thesis argues that Christian baptism is most profitably understood from the perspective of anthropological studies of ritual, A dialogue with its categories establishes that baptismal theology has often implicitly assumed social anthropology's findings on ritual in general. It also suggests that the primary ritual categories of myth, symbol and metaphor are foundational to baptism's theological development. The anthropology of myth is deployed to locate the narrative basis for baptism. The proposal is made that the story of Jesus' Baptism, which is understood as the revelation of the eschatological new creation, provides baptismal ritual with its imitative source and legitimates its symbols and metaphors. An analysis of iconography is an important part of this justification. This proposal is developed by exploring the properties of baptismal symbols. The concepts of symbolic elusiveness, deep structure and natural symbolism are exploited to give an account of symbols based on water and oil. The sensual experience of olfaction and the flow of human blood are found to be important interpretative concepts which lead naturally to a consideration of the corporeality of baptismal symbolism. Recognising that symbols promote a shared ritual experience, the properties of ritual metaphors are then considered as the primary means for facilitating a baptismal identity. Criteria for an evaluation of the three major metaphors - birth, death and washing - are derived from anthropology and applied. It is concluded that the metaphor of childbirth has a strong claim to be regarded as the appropriate primary metaphor for organising baptism's ritual context. Baptism thus understood offers fresh contours for baptismal theology today and overcomes some of the difficulties presented by more traditional methodologies. Especially, it allows contemporary concerns about baptism to be effectively addressed. Among these are questions about the intelligibility of its liturgical symbols and the relationships between its key metaphors.

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24

Winner, David Alan. "The meaning of baptism in the Ante-Nicene Fathers." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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25

Serina, Richard James. "Baptism and sacramental method in Martin Luther." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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26

Halvorson, Michael. "Theology, ritual, and confessionalization : the making and meaning of Lutheran baptism in reformation Germany, 1520-1618 /." Thesis, Connect to this title online; UW restricted, 2001. http://hdl.handle.net/1773/10335.

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27

Cramer, Peter John. "Baptism and change to the twelfth century." Thesis, University of Sheffield, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317179.

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28

Bradley, A. Mark. "The dangerous ritual baptism of the dead /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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29

Rasor, Peter Jay. "A critical analysis of covenantal infant baptism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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30

Haddy, Elie. "Baptism God's call to repentance and obedience /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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31

Trigg, Jonathan D. "Baptism in the theology of Martin Luther /." Leiden : E. J. Brill, 1994. http://catalogue.bnf.fr/ark:/12148/cb35697433q.

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32

Van, Heukelom Raymond R. "The meaning of baptism in Reformed theology." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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33

Satta, Ronald F. ""Baptism doth now save us" an exegesis of 1 Peter 3:20b-21 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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34

Zimmerman, Ralph. "Paul's use of baptism in Rom. 6:1-4." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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35

White, Frank R. "Baptism a paradigm determining the parameters of selected forms for clarificaton and contextualizaton of the rite /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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36

Jung, Kwang Ho. "A study of the meaning of the baptism in 1 Peter 3:21." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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37

Williams, Keith. "Neither Jew nor Greek does Paul use a baptismal tradition in Galatians 3:27-28? /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p088-0186.

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38

Nolan, Brian Joseph. "The grace of baptism| A practical program for baptism preparation for parents in the spirit of the new evangelization." Thesis, Fordham University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10014282.

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This project in ministry concentrates on the new evangelization for pastoral workers in an increasingly secular environment. The new evangelization calls upon pastoral ministers to respond to signs of the times. The Church by its very nature is missionary, and the new evangelization brings to the forefront in the hearts and minds of ministers awareness of the on-going missionary activity of the Church. The spirit of the new evangelization calls for more creativity and renewed verve in promoting the Gospel to those who do not know Christ and to those who have separated themselves from the Church, and to exercise greater pastoral care to those who belong to the local worshipping community. This project concentrates on ministering proactively to couples desiring to have their child baptized in their local parish and for the parish staff to build a relationship with young families. My pastoral experience has shown that the vast majority of parents seeking the sacrament of Baptism have not been associated with a parish for a number of years.

I examine the foundational causes of the growing decline in organized religion in the United States. The extensive research of Dr. Linda A. Mecadante helps to explore the increasingly popular “I am spiritual but not religious” ethos. This project also provides detailed analysis of the growth of secularism in the West, in particular, the intellectual and spiritual contribution of Pope Benedict XVI.

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39

Mansfield, Merrilyn Anne. "John the Baptist and the fulfilment of scripture: an exploration of the tradition history." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11628.

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This dissertation explores three Hebrew Scriptures (Exod 23:20; Isa 40:3-5 and Mal 3:1) that are associated with John the Baptist in the Gospels. These Scriptures are well known within the literature of Second Temple Judaism. They were reused time and again to reflect current events in later eras that were different from the events described in their original contexts. These Scriptures were also reinterpreted in the literature of early Christianity to describe aspects of John the Baptist’s mission. This project outlines how these Scriptures were used by each Gospel author to create their accounts of John the Baptist. Various methodologies have provided the framework within which a detailed exploration of the texts can be conducted and evidentiary data extracted. These methods include source criticism, form criticism, redaction criticism, intertextuality and reception history method, the criteria of cross section and counter-tendency and a note about history’s epistemological fragility. Attention has also been given to the detection of bias. These tools have assisted in determining the common sources that were used by the authors of the Gospels, and in identifying any unique views that the individual authors have provided about John the Baptist. This research uncovered evidence from the earliest stratum of traditions about John. Using this data the next task was to compare the use of these Scriptures in the Gospels, and their use in other time periods, beginning with the original contexts in the Hebrew Scriptures, and tracing a trajectory of reinterpretation through Jewish literature and Christian literature up to 200 CE. The outcome of this research is that certain aspects of John the Baptist’s mission are historical. These aspects include John’s focus on baptism, his request to those engaging in baptism to repent and make behavioural changes, his wilderness locale, his preaching about imminent judgment, his religious criticism of Herod Antipas, and the notion that John was viewed as a real prophet. All these activities that are accepted as historical are also theological, yet many scholars have struggled to reconcile aspects of the historical John with what are commonly regarded as theological constructs of the Baptist and his mission in the Gospels, particularly in light of Jesus’ advent. But John the Baptist remains an historical character, who came preaching a message imbued with theological meaning, within the construct of the Judaisms of the first century. It is therefore historically likely that John the Baptist’s mission reflected the teachings of the Jewish Scriptures. John, like the many other would be prophets of deliverance mentioned by Josephus, appeared in the southern wilderness and preached a message based on certain Scripture texts. Aspects of the historical Baptist’s mission (wilderness, repentance, preparation, and judgment) were directly correlated to the Scriptures that are associated with him in the Gospels. These Scriptures described a voice in the wilderness. They spoke of a messenger of YHWH. A phrase in Isa 40:3 ‘prepare the way of the Lord, make his paths straight’ indicated to a Jewish audience that the ethical preparation of the people prior to the arrival and imminent judgment of God was now occurring. But scholars were not quite sure whether the historical John associated himself with these Scriptures, or if they were more or less later theological constructs that made John the forerunner of Jesus. This dissertation carves a way through this question and argues that the widely accepted historical aspects of John the Baptist’s mission reflect Jewish interpretations of these Scriptures, therefore making it more likely that John the Baptist used these Scriptures in his preaching, rather than the Gospel authors introducing them at a later time to make theological points about John being a forerunner to Jesus.

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40

Anderson, Jack D. "Incorporation through baptism a canonical analysis of canons 96 and 204.1 in the 1983 Code of canon law /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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41

Thompson, Kurt J. "The proper candidate an examination of the 1525 debate between Ulrich Zwingli and Balthasar Hubmaier concerning baptism /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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42

Crosby, Casey. "Second baptism and baptism in blood as motifs in the martyrdom and patristic literature of the second-fourth centuries A.D." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p050-0161.

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43

De, Lange Jana. "Baptism & identity : Pauline directives for Christian ethics." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6742.

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Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011.
ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith.
AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom 6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat die doop as intree-rite in die Christen gemeenskap oordra. Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie, ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus ‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief. Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef, gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.

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44

Kraus, John M. "What hinders me from being baptized? a Biblical-theological study of Acts 8:36 /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0376.

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45

Queen, Charles F. "An examination of the significance of John's baptism an analysis of the historical and synoptic materials /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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46

Yazge, Anthony George. "Sponsorship in the sacraments a study of baptismal sponsorship /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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47

Strand, Gregory C. "Colossians 2:11-13 and its contribution towards Paul's theology of baptism." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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48

Grover, William Lee. "Determining the referent in Paul's major passages on baptism Romans 6:3,4; Galatians 3:26,27; Colossians 2:11,12; 1 Corinthians 12:12,13 /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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49

Kim, Lee Geun. "The relationship of baptism to forgiveness in Acts 2:38." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1198.

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50

Powell, R. J. "The kingdom's deluge an overview of the development of baptismal rites in early Christianity /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0315.

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Dissertations / Theses on the topic 'Baptism'

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