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Journal articles on the topic 'Baptism'
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1
Lim, Budianto. "Kebaktian Pembaharuan Janji Baptis: Sebuah Perwujudan Integrasi Ibadah dan Penggembalaan." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 8, no. 1 (October 11, 2023): 362–77. http://dx.doi.org/10.30648/dun.v8i1.1054.
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Abstract. This article discusses the importance of the worship service for renewing the baptismal promise. Such renewal can be seen as a way of integrating worship and pastoral ministry for the strengthening of Christian identity. Christian identity marked by baptism has been viewed as a formality and God’s people become a spectator. The promise made in baptism as an important milestone of discipleship has slowly lost its influence because many forget it. Thus, the church needs to guide the people into the process of renewing such a promise. This study was conducted by literature research methods to analyze the biblical-theological meaning of Jesus' baptism in Matthew 3:13-17. The results of this study showed that baptismal vows need to be renewed continuously and facilitated through the holding of religious services. The service of renewing baptismal promises is not a re-baptization but the maintenance of the meaning and power of the baptism that has been received.Abstrak. Artikel ini membahas pentingnya kebaktian pembaharuan janji baptis sebagai wujud integratif antara ibadah dan penggembalaan demi penguatan identitas Kristiani. Identitas yang ditandai melalui ritual baptisan seringkali dipandang sebatas formalitas dan diikuti sebagai tontonan bagi umat yang sudah dibaptis. Janji baptis sebagai tonggak awal kemuridan menjadi kurang berpengaruh dalam perjalanan iman karena sudah dilupakan. Gereja perlu menuntun umat Allah ke dalam momen pembaharuan janji baptis dalam konteks kebaktian demi memelihara kesinambungan komitmen sebagai komunitas murid Kristus. Kajian ini menggunakan metode riset literatur untuk menganalisa makna biblis-teologis baptisan Yesus dalam Matius 3:13-17. Hasil kajian ini menunjukkan bahwa janji baptis perlu dibaharui secara kontinu dan difasilitasi lewat pelaksanaan kebaktian. Kebaktian pembaharuan janji baptisan bukanlah pembatisan ulang namun pemeliharan makna dan kekuatan baptisan yang telah diterima.
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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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Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern." Ecclesiastical Law Journal 23, no. 1 (January 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.
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In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.
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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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Prostak, Rafał. "Credobaptism and religious policy. Separation of church and state, freedom of religion, and religious tolerance in the writings of the early Baptists." Chrześcijaństwo-Świat-Polityka, no. 24 (May 11, 2020): 214–28. http://dx.doi.org/10.21697/csp.2020.24.1.28.
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The aim of the article is to reconstruct the relationships between the Baptist understanding of baptism (credobaptism; believer’s baptism) and church and the religious policy promoted by the early Baptists. The following texts are explored: A Short Declaration of the Mystery of Iniquity (1612) by Thomas Helwys; Persecution for Religion Judged and Condemned (1615) by John Murton; and Religious Peace: Or, a Plea for Liberty of Conscience (1614) by Leonard Busher. Helwys and Murton were leaders of the congregation of Spitalfields, the first Baptist community in the Kingdom of England. Busher, lesser known, probably belonged to the congregation, and his said work is the first treaty to defend freedom of religion by a Baptist.
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Морозов, Александр. "A Doctrinal and Practical Approach to the Institutions of Russian Baptists Using the Example of Baptism." Theological Herald, no. 3(50) (December 1, 2023): 355–69. http://dx.doi.org/10.31802/gb.2023.50.3.018.
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Данная статья посвящена отношению к установлениям (подобию православных таинств) в русском баптизме. Связь с мировым баптизмом, с одной стороны, и тесный контакт с Православием, с другой, является причиной противоречий в осмыслении обрядовой практики русскими баптистами. Если мировой баптизм говорит о символическом восприятии установлений, то русский баптизм недвусмысленно указывает на их сакраментальное содержание. Приводимый ниже материал, с выдержками из баптистских публикаций, наглядно демонстрирует данное утверждение. В качестве примера в статье был приведён материал по одному из центральных установлений в баптизме — Крещению. The article dedicated attitude to establishments (similarity as sacraments of the Orthodox) in Russian Baptism. There are contradictions in the understanding of the ritual practice by Russian Baptists based on the communication with worldwide Baptism, on the one hand, and close contact with Orthodoxy, on the other. Worldwide Baptism implies a symbolic comprehension of establishments, but Russian Baptism clearly point to sacramental content of it. The material below, included excerpts from Baptist publications, clearly demonstrates mentioned statement above. As an example, the article provides material regarding the key establishment — The Baptism.
7
Lang, Bernhard. "The Baptismal Raising of Lazarus." Novum Testamentum 58, no. 3 (June 3, 2016): 301–17. http://dx.doi.org/10.1163/15685365-12341531.
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Though well hidden, the theme of baptism informs the whole story of the raising of Lazarus (John 11). The note about Jesus’ sojourn at the very place where John the Baptist had previously been active (John 10:40-42) forms the introduction to the Lazarus story. Just as a musical clef dictates pitch, this passage announces the theme: baptism. Once readers are set on this track, they cannot miss the hidden point. Ritually, the person being baptised is pushed into the realm of death, so that he can emerge to a new life.
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Jones, Marvin. "The Ecclesiological Contributions of Thomas Helwys’s Reformation in a Baptist Context." Perichoresis 15, no. 4 (December 1, 2017): 73–89. http://dx.doi.org/10.1515/perc-2017-0023.
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Abstract The English Separatist movement provided the background for which John Smyth and Thomas Helwys emerged to reconstitute a biblical ecclesiology. Through the study of the New Testament, they came to the position that infant baptism and covenantal theology could not be the foundation for the New Testament church. Both men embraced believer’s baptism as the basic foundation in which a recovered church should be built. Unfortunately, Smyth defected to the Mennonites, leaving Thomas Helwys to continue the fledging work known as Baptists. This article will examine the life of Thomas Helwys and his contribution to Baptist ecclesiology; it will also review selected literary works that contributed to the recovery of a New Testament church and the founding of Baptist ecclesiology.
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Colijn, J. J. A. "Hoe diep is het water van de doop?" Theologia Reformata 65, no. 2 (June 1, 2022): 158–77. http://dx.doi.org/10.21827/tr.65.2.158-177.
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This article reflects on the Reformed theology and practice of infant baptism from an intercultural and ecumenical perspective. It looks at the socio-cultural and ecumenical context in which the Reformed theology and practice of infant baptism emerged, and the current Dutch context in which infant baptism is practiced and the appropriation of the Reformed theology and practice of infant baptism in the Reformed Churches in the Netherlands (lib.). It then examines the ecumenical questions around the practice of ‘re-baptism’, and makes a distinction between re-baptism as related to joining an Evangelical or Baptist church, and re-baptism of Reformed believers, who remain members of the Reformed Churches in the Netherlands (lib.). Finally, the article weighs the questions and topics on the future of the Reformed theology and practice of infant baptism in the Netherlands, especially against the background of the ecumenical conversation with Evangelical and Baptist Christians.
10
Den Heijer, A. J. "Gereinigd, klaar voor Gods komst: de doop in Lucas-Handelingen." Theologia Reformata 65, no. 2 (June 1, 2022): 141–57. http://dx.doi.org/10.21827/tr.65.2.141-157.
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This article provides an overview of the motif of baptism in Luke-Acts. It argues that Luke presents the baptism of John as a particular kind of Jewish purification rite, that is, as a purification that accompanies a changed way of life and that prepares the people of Israel for the coming of the Lord. In Acts, Luke emphasizes the continuity between the baptism of John and baptism in the name of Jesus. Both are baptisms of repentance and both prepare for the eschatological coming of the Lord. At the same time, differences can be seen between both baptisms: after Easter, according to Acts 18-19, the baptism of John is no longer sufficient. The conclusion links the findings to current debates on baptism in reformed churches. The practice of infant baptism has its value, but risks losing the biblical emphasis on the new way of life expected of the baptized.
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Edsall, Benjamin. "(Not) Baptizing Thecla: Early Interpretive Efforts on 1 Cor 1:17." Vigiliae Christianae 71, no. 3 (May 8, 2017): 235–60. http://dx.doi.org/10.1163/15700720-12341303.
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This piece reconsiders Paul’s deferral of Thecla’s baptism in light of internal initiation themes and in connection with broader historical efforts to understand Paul’s statement in 1 Cor 1:17a (“For Christ did not send me to baptize but to preach the gospel”). To this end, the article surveys previous explanations for this deferral of baptism, proposing to integrate several previous insights into a reading of Thecla as initiate, locates this reading on the spectrum of ancient interpretations of 1 Cor 1:17 from Tertullian to John Chrysostom and finally considers other baptismal material in the Acts of Paul.
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JANCZEWSKI, ZBIGNIEW. "Konieczność odłożenia chrztu dziecka wyzwaniem dla ewangelizacji jego rodziców." Prawo Kanoniczne 58, no. 4 (September 20, 2016): 103. http://dx.doi.org/10.21697/pk.2015.58.4.07.
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Canon 868 paragraph 1 number 2 decides: for an infant to be baptised lawfully it is required: that there be a well-founded hope that the child will be brought up in the catholic religion. If such hope is truly lacking, the baptism is, in accordance with the provisions of particular law. In Poland many Catholics who life is discordant with hope want to baptise his children.
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Landová, Tabita. "Keeping the Tensions. The Path to an Open, Inviting, Communicative, and Responsible Practice of Baptism in a Secular Society." International Journal of Practical Theology 28, no. 1 (July 1, 2024): 100–118. http://dx.doi.org/10.1515/ijpt-2022-0059.
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Abstract The study deals with the difficulties and challenges being faced by the practice of baptism in contemporary secular society. Based on empirical research on the practice of the Evangelical Church of Czech Brethren, the author argues for an open, inviting, communicative, and responsible practice of baptism that does not erase present tensions but deals with them creatively and situationally. The Church should take seriously the basic inclusive impulse of the Gospel while being aware of its baptismal responsibility, which consists primarily in the subsequent pastoral care of the baptised. The results of the study may inspire those who are involved in the pastoral ministry in similar contexts.
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Faber, Ryan. "Infant Baptism and Church Membership: Issues and Ambiguity." Ecclesiology 17, no. 3 (October 19, 2021): 390–407. http://dx.doi.org/10.1163/17455316-bja10014.
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Abstract People are initiated into the church by baptism. But what does it mean when baptism is administered to an infant? What does it mean that a baptised child is a member of the church? What privileges and responsibilities accompany that membership? This article explores discussions of and decisions about the admission of baptised members to the Lord’s Supper and the discipline of baptised member in the Christian Reformed Church in North America. Marked by a lack of consensus about the status and spiritual standing of baptised children, these discussions and decisions reveal ambiguity about infant baptism and church membership.
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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. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following order: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.
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Sannikov, Sergiy. "Discussions About Water Baptism in West and East." European Journal of Theology 28, no. 2 (December 1, 2020): 136–43. http://dx.doi.org/10.5117/ejt2019.2.005.sann.
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SummaryThis article analyses the emergence of new liturgical thinking in the Baptist movement, especially in the Slavic Baptist churches, in the context of the worldwide liturgical renewal. The author points to British Baptist sacramentalism, to ‘A Manifesto for Baptist Communities’ in North America, criticising these movements, and then to the comparable discussion in the Slavic churches after the collapse of the Soviet Union. Particular emphasis is put on water baptism, as a test case showing different theological approaches to understanding God’s presence in the liturgy. The article considers the discussion on the understanding of baptism in the journal Theological Reflections and concludes that the question of what saves ‐ faith, repentance or baptism ‐ is incorrect because it does not take into account the integrity of the process of salvation shown in the Bible.RésuméL’auteur analyse les nouvelles conceptions liturgiques au sein de la mouvance baptiste, plus particulièrement dans les Églises baptistes slaves, et ce dans le contexte d’un renouveau liturgique mondial. Il fait état du sacramentalisme baptiste britannique, du « manifeste pour les communautés baptistes » en Amérique du nord, critique ces mouvements, puis considère les tendances comparables dans les Églises slaves suite à la chute de l’Union soviétique. Il considère en particulier le baptême d’eau comme un cas type permettant de mettre en lumière des approches théologiques diverses à propos de la présence de Dieu lors de la pratique liturgique. Il considère le traitement du baptême dans le journal intitulé Theological Reflections et conclut que la question de savoir si c’est la foi, la repentance ou le baptême qui sauve est inappropriée parce qu’elle ne prend pas en compte la globalité du processus de salut tel qu’il apparaît dans la Bible.ZusammenfassungDer vorliegende Artikel analysiert ein neues liturgisches Denken, das unter den Baptisten Raum gewinnt, insbesondere in den slawischen Baptistengemeinden, und zwar im Rahmen der weltweiten liturgischen Erneuerungsbewegung. Der Autor verweist auf Sakramentalismus bei den britischen Baptisten sowie auf ,,Ein Manifest für Baptistische Gemeinden“ in Nordamerika und unterzieht diese Bewegungen einer kritischen Betrachtung. Dann wendet er sich einer ähnlichen Diskussion in den slawischen Kirchen und Gemeinden nach dem Zusammenbruch der Sowjetunion zu. Er legt einen besonderen Schwerpunkt auf die Wassertaufe als Testfall und zeigt unterschiedliche theologische Ansätze auf, die Gegenwart Gottes in der Liturgie zu begreifen. Der Artikel berücksichtigt die Diskussion über das Verständnis von Taufe in der Zeitschrift Theological Reflections und zieht die Schlussfolgerung, dass die Frage nach dem, was rettet ‐ Glaube, Buße oder Taufe ‐ unzutreffend ist, weil sie nicht den gesamten Erlösungsprozess wie in der Bibel aufgezeigt berücksichtigt.
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Pleizier, T. T. J., and W. H. Th Moehn. "Dooppraxis en gereformeerde theologie." Theologia Reformata 65, no. 2 (June 1, 2022): 124–40. http://dx.doi.org/10.21827/tr.65.2.124-140.
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Christian baptism is a so-called concentrated practice; soteriology, ecclesiology and spirituality come together in this central Christian sacrament. Many questions surround the practice of baptism in a late-modern secularised Dutch society. For example, how is classic Reformed theology received in contemporary congregations? We asked four ministers to write a reflection on issues that are significant in the practice of baptism in their congregations. This article reports on their reflections and points to three areas in which the practice of baptism in contemporary Reformed churches needs further theological work: the didactic structure of Reformed baptismal practices, the divergence between personal spirituality and the pivotal notion of ‘covenant’ in Reformed theology, and the inherent theological understanding of the reality of salvation in relation to baptismal practices.
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Campos Sánchez-Bordona, María Dolores, and César García Álvarez. "La pila bautismal de la catedral de León." Estudios humanísticos. Geografía, historia y arte, no. 19 (February 9, 2021): 253. http://dx.doi.org/10.18002/ehgha.v0i19.6764.
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<span>The renaissancist bautismal pile of the Cathedral of Leon is decorated with various reliefs that forro an iconographical program based on ideas conected to the sacrament of the Baptism. Thus, the four scenes represent the different types of Baptism. A multiple martyrdom (probably of St. Marcelo and his sons) symbolizes the baptism by blood; the Baptism of Christ alludes to the baptism by water, and the last scene probably simbolizes the baptism by fire. Parallelly, four sculptures representing Moses, St. John the Baptist, and posibly the prophet Isaiah and one Evangelist, have been represented as biblic personages closely related to the idea of baptism. Equally, some formal aspects, like four winged heads or the scalework texture of the pile (probably simbolizing the whale of Jonah and the idea of resurrection) have the same intention. Finally, the presence of the nobiliary shield of the patron of the fond wants to significate the personal glory, fame and honour of the bishop, humanistic values joined to the personal defense of the Sacrament and its theological and liturgical importante.</span>
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Ketti, Steven, Widya Indahsari Makoni, and Riedel Schwars Gesler Dien. "Sakramen Baptisan dan Perjamuan Kudus Menurut John Calvin dan Implikasinya terhadap Pendidikan Agama Kristen." REAL DIDACHE: Journal of Christian Education 3, no. 2 (September 19, 2023): 128–41. http://dx.doi.org/10.53547/rdj.v3i2.432.
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The sacraments of Baptism and communion are still hotly debated topics. Not only from outside the church but the debate arises from within the church itself. The presence of various churches and sects and synods that overshadow these church streams, triggers questions such as: Which baptism is more true and biblical or what kind of communion is true and biblical, Batisan and Holy Communion from whom is right in the way in which Baptism and communion are performed and what is the sacrament of baptism and communion according to John Calvin? Meanwhile, the sacraments of Baptism and Holy Communion are sacred activities that are the Great Commission of the Lord Jesus that every Christian must carry out. By using qualitative research methods and conducting literature studies, namely analyzing various literature, it was found that the sacraments of Baptism and Holy Communion were the commands of the Lord Jesus as the Great Commission, so that Christian education was the right place to bridge and explain precisely and in detail according to truth and biblical.Keywords: baptism; christian education; holy communion; sacramentAbstrakSakramen Baptisan dan perjamuan kudus hingga saat ini merupakan topic yang hangat diperdebatkan. Tidak hanya dari luar gereja namun justru perdebatan itu muncul dari dalam gereja itu sendiri. Hadirnya berbagai macam gereja dan aliran serta sinode yang menaungi aliran-aliran gereja tersebut, menjadi pemicu memunculnya pertanyaan seperti: Baptisan yang mana yang lebih benar dan alkitabiah atau perjamuan kudus seperti apa yang benar dan alkitabiah, Batisan dan Perjamuan kudus dari siapa yang benar dengan cara bagaimana Baptisan dan perjamuan kudus dilakukan serta bagaimana sakramen baptisan dan perjamuan kudus menurut John Calvin? Sementara itu Sakramen Baptisan dan Perjamuan Kudus adalah kegiatan sacral yang merupakan amanat Agung Tuhan Yesus yang harus dilaksanakan setiap orang Kristen. Dengan menggunakan metode penelitian kualitatif dan dilakukan studi kepustakaan yaitu menganalisis berbagai literatur maka ditemui bahwa Sakramen Baptisan dan Perjamuan Kudus adalah perintah Tuhan Yesus sebagai Amanat Agung, sehingga pendidikan Agama Kristen merupakan wadah yang tepat untuk menjembatani dan menjelaskan dengan tepat dan terperinci sesuai kebenaran dan Alkitabiah. Kata Kunci: baptisan; pendidikan agama kristen; perjamuan kudus; sakramen
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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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Washburn, Christian D. "Baptism Invalidity through the Changing of the Form: A Primer." Antiphon: A Journal for Liturgical Renewal 28, no. 1 (2024): 1–40. http://dx.doi.org/10.1353/atp.2024.a924354.
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ABSTRACT: The purpose of this primer is to contribute to a better understanding of defects in form that may make baptisms either invalid or of doubtful validity. The article first discusses the fundamental importance of the sacramental form, the various official forms of baptism, and the five essential elements of the form of baptism. This leads to an examination of some invalidating modifications to the form concerning the minister, subject, act, and Trinitarian formula. Finally, the article considers various "pastoral" arguments that downplay the importance of the use of the proper form of baptism.
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Wanner, Catherine. "Sectarian Traitors? Factors that Supported and Thwarted Conversion among Baptist Communities under Two Regimes in the Early Twentieth Century." Review of Ecumenical Studies Sibiu 14, no. 2 (September 1, 2022): 218–39. http://dx.doi.org/10.2478/ress-2022-0103.
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Abstract In the late Russian Empire, and later Soviet Ukraine, aspects of Baptist doctrine and communal life earned Baptists the suspicion of their Orthodox neighbors and of state and ecclesiastical authorities. Depending on the dynamics of change, the perceived foreign origins of Baptism, their advocacy of pacificism, and their understandings of morality and transformation were either viewed favorably and allowed these communities to grow through conversion. Or, the same attributes earned Baptists the wrath of state and Church authorities and led to repression. This article analyzes how and why the threat posed by a minority faith group changed over time and how these communities adapted.
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Bozeman, Theodore Dwight. "John Clarke and the Complications of Liberty." Church History 75, no. 1 (March 2006): 69–93. http://dx.doi.org/10.1017/s0009640700088338.
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In the historiography of English and American Baptist movements there is no more familiar convention than this: Baptists early and late championed freedom of the religious conscience, rejected the use of force in spiritual affairs, and, either expressly or by implication, accepted the corollary of religious pluralism. With few exceptions, modern scholars have either assumed or implied by the logic of their arguments that the historic Baptist commitment to religious liberty was not only strong but categoric. By implication also, it did not evolve but arose full blown in the initial Anglo-American Baptist insurgency itself in the seventeenth century. To take one example: in a chapter-length treatment of the “struggle for religious liberty,” a currently authoritative history of American Baptists affirms that colonial Baptists “led other dissenters in championing the cause of religious liberty” and the separation of church and state. Then as later, the advocacy of freedom “for persons of all faiths—or no faith” was their “genius.“ Genius—here is the key claim. Liberty of religious choice and practice is joined to conversion or adult baptism as a principle of the faith both original and definitive. Baptist intoleration in any form becomes a virtual oxymoron.
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Lumen Christian, Stefanus. "Penerimaan Sakramen Baptis bagi Bayi dari Pasutri yang Mengalami Halangan Perkawinan Katolik." Felicitas 3, no. 2 (December 18, 2023): 117–26. http://dx.doi.org/10.57079/feli.v3i2.111.
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Sacraments are signs and means of God's saving presence. The sacrament of Baptism is one of them so that baptism also shows the salvation that comes from God. Everyone can receive the Sacramentof Baptism. This is because the Sacrament of Baptism makes everyone, who receives it, a member of the Church. In fact, they also receive an eternal seal that makes them commissioned to proclaim God's salvation. Receiving the Sacrament of Baptism means being born again to become children of God. In the Baptism ceremony, water is the main material because water is a means of cleansing. In fact, water has a great role for human life. The word "βαπτω" (bapto - Greek) or "βαπτιζω" (baptiso - Greek) means "to submerge", "to immerse", "to lower into water", "to plunge into water." The sacrament of Baptism has been the subject of discussion for the Church fathers who gave explanations about Baptism and the rituals performed. When looking at the history of Baptism and who can receive the Sacrament of Baptism, children from newborn to toddler age can receive it even if the parents have an impediment to Catholic marriage. The assistance provided by godparents can direct children to live like Jesus Christ, who is the source of salvation for mankind. The Sacrament of Baptism is the entrance to receive the other sacraments. By receiving the Sacrament of Baptism, a person who receives it has been reborn as a child of God and joined the communion of the Church. Thus, children who have received the Sacrament of Baptism can one day be a guarantee for the salvation of humanity who long for the saving presence of God, including couples (parents of children) who experience obstacles to Catholic marriage who long for the sacraments of salvation, through their example as true believers.
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Freed, Joshua. "Baptism and Civic-Membership in Medieval and Early Modern Law." History of Political Thought 45, no. 2 (May 31, 2024): 229–56. http://dx.doi.org/10.53765/20512988.45.2.229.
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Baptism is a theological and religious sacrament by which individuals become Christians. This article shows that in medieval and renaissance law, baptism was also a civil legal event which could grant civilitas. From the Siete Partidas onwards, baptism was taken to be a legitimate origin of natural obligations within a community. As jurists like Lucas de Penna bridged the legal gap between spiritual matters (spiritualia) and temporal matters (temporalia), jurists and theorists alike could argue that baptism ought to change one’s legal origin (patria or origo) or liberate them from certain civic obligations while contracting them into others. Only by tracing how baptism came to have civil and legal significance can we then understand how participants in political communities leveraged the obligations created through baptismal oaths against tyrants, kings, bishops and their fellow civic-members.
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Austnaberg, Hans. "Baptism in the Zionist Churches of Africa:Traditional African Elements and Christian Sources in a Dialectic Complementarity?" Mission Studies 27, no. 2 (2010): 220–34. http://dx.doi.org/10.1163/157338310x536447.
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AbstractAfrican Initiatives in Christianity (AICs) are the fastest-growing expression of Christianity on the African continent today. In this article, A. F. Walls’ famous “indigenising” and “pilgrim” principles are applied to the practice of baptism in Zionist churches. Its research question asks if the indigenising principle has taken over completely to the loss of the pilgrim principle, or if the two stand in a complementary and dialectical relationship. After presenting G. Oosthuizen’s descriptions of these churches’ rituals of baptism, the author then investigates to what extent baptisms in these churches both take into account the members’ African cultural conditioning and, on the other hand, also work to critique and transform elements in their cultures. How should one evaluate the attempt of the Zionists to contextualise their Christianity with regards to baptism? The article concludes by saying that many elements of their baptisms stand in a complementary and dialectic relationship, embodying both the indigenizing and pilgrim principles.
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Berg, Karl. "A Curious Problem in the Renovation of the Christian Building at Dura-Europos: Reconstructing the Use of Water in the Durene Baptismal Rite and its Ritual Significance." Journal of Late Antiquity 16, no. 2 (September 2023): 259–88. http://dx.doi.org/10.1353/jla.2023.a906770.
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Abstract: Situating the Christian building of Dura-Europos within its ambient domestic context accentuates a curious problem: During the renovation in which the Christians of Dura converted this building into a worship space, this community installed a large water basin, presumably used for baptism. Yet concurrent with this transformation, Dura's Christians also paved over their house's cistern, located in the adjacent courtyard. Thus, as the Durene Christian community was installing a baptismal basin—a feature which required water—these Christians enigmatically removed the most convenient means by which they could have secured water to fill that basin. The following study aims to reconstruct how the Christians of Dura procured water for use in their baptismal rite and to examine why these Christians might have removed access to their cistern while simultaneously installing a baptismal basin. Recent scholarship on Dura has provided a sound footing for this examination by allowing the use of water at Dura to be reconstructed with substantial clarity. Examining the Christian building's transformation in light of this scholarship allows the Durene Christians' rejection of cistern water for use in their ritual of baptism to be situated comfortably within documented early Christian preferences to baptize in naturally-flowing waters.
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Hui, Archie W. D. "John the Baptist and Spirit-Baptism." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 2 (September 12, 1999): 99–116. http://dx.doi.org/10.1163/27725472-07102002.
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Pedersen, Nils Arne. "Guds børn og Fadervor (I):." Dansk Teologisk Tidsskrift 82, no. 3-4 (August 13, 2020): 99–120. http://dx.doi.org/10.7146/dtt.v82i3-4.121587.
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In the baptismal ritual of the Church of Denmark, the Lord’s Prayer has since 1912 been placed after baptism while it formerly was placed before, as in Luther’s Taufbüchlein. Two consecutive articles argue that the replacement in 1912 was influenced by the theology of Nikolai Frederik Severin Grundtvig. The current first article deals with Grundtvig’s understanding of baptism as a sacrament, and his view and criticism of the baptismal ritual of his time.
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Jatmiko, Yudi. "Maksud Yesus dalam Peristiwa Baptisan: Sebuah Tanggapan Teologis terhadap Marcus J. Borg." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (October 30, 2021): 220–37. http://dx.doi.org/10.30648/dun.v6i1.500.
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Abstract. Jesus’ baptism does not only refer to His divine role, but moreover to His divine identity. This is a theological declaration that He is God. However, Marcus J. Borg asserted that Jesus’ baptism was Jesus’ deep spiritual awareness toward spiritual world and the presence of God’s Spirit in His life. This does not indicate His divinity at all. Based on these two contradictory views, a problem remains to be solved: Is Borg’s assumption correct? What is actually Jesus’ true intention in His baptism? This was the focus of the research. This writing exerted to describe particularly Borg’s view on Jesus’ baptism, analyzed and responded to his view according to evangelical perspective. Despite the fact that Borg’s view on Jesus’ baptism has widely garnered support from modern theological readers, his theology is still far from orthodox theology because it was too socio-anthropological based analysis and ignored the Bible as God’s revelation.Abstrak. Baptisan Tuhan Yesus bukan hanya merujuk kepada fungsi jabatan-Nya, tapi lebih daripada itu, yaitu kepada identitas ilahi-Nya. Ini merupakan sebuah deklarasi teologis bahwa Ia adalah Allah. Tetapi Marcus J. Borg menyatakan bahwa baptisan Yesus sebagai sebuah kesadaran spiritual Yesus yang mendalam akan dunia roh dan kehadiran Roh Allah dalam hidup-Nya. Hal ini sama sekali tidak mengindikasikan keilahian-Nya. Mengaitkan kedua pandangan yang bertolakbelakang ini, muncul permasalahan: benarkah asumsi Borg di atas? Apakah sebenarnya yang menjadi intensi Yesus dalam peristiwa baptisan tersebut? Inilah yang menjadi fokus penelitian penulis. Tulisan ini berusaha untuk memaparkan secara khusus pandangan Borg dalam peristiwa baptisan Yesus dan menganalisis serta menanggapi pandangannya menurut perspektif injili. Terlepas dari pandangan Borg yang digemari di kalangan pembaca teologi modern tentang baptisan Yesus, pemikirannya masih jauh dari teologi ortodoks oleh karena terlalu berpijak pada analisis secara sosio-antropologis dan mengabaikan Alkitab sebagai wahyu dari Allah.
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Sandnes, Karl Olav. "Christian Baptism As Seen by Outsiders: Julian the Apostate As an Example." Vigiliae Christianae 66, no. 5 (2012): 503–26. http://dx.doi.org/10.1163/157007212x635849.
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Abstract How did ancient pagan intellectuals look upon Christian baptism? The aim of the present article is to provide such an outsider’s perspective. This serves a double purpose: to depict pagan critique of Christian faith and baptism in particular, but also to see if this critique in any way mirrors contemporary baptismal theology and practice. Julian the Emperor has two texts wherein baptism is addressed at some length. The claim that sins and mischief could simply be washed away by merely being immersed in a bath was appalling to him. The simplicity involved in Christian baptism was offensive. The only true remedy for a sick soul was the exercise provided for by the toil of Greek education. Julian’s critique mirrors fundamental convictions held by Christians on baptism, which may be summarised in the word of grace.
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Förster, Niclas. "Jesus der Täufer und die Reinwaschung der Jünger." New Testament Studies 64, no. 4 (September 3, 2018): 455–72. http://dx.doi.org/10.1017/s0028688518000152.
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The dispute ‘about purification’ between the disciples of John the Baptist and a Jew (John 3.25) has to do with the priority of ethical purity as effected through baptism over the ritual washing prescribed by the Torah, e.g. before entering the Jerusalem temple. This issue is referred to in John 13.10 and 15.3, and also in P.Oxy. 840. It is presupposed here that the circle of Jesus’ disciples received John's baptism of repentance either from John the Baptist or from Jesus (John 3.22, 26; 4.1). The Gospel of John thus engages with an ongoing debate within Jewish Christianity about the obligatory nature of ritual washing.
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Frederick, Jake. "Without Impediment: Crossing Racial Boundaries in Colonial Mexico." Americas 67, no. 04 (April 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 that Padres now had with the boy. After the rite was completed, the priest recorded his actions in the church's book of baptisms. He noted the boy's age and that he had been legitimately born the previous day. He also listed the names of the boy, his parents, the godfather, and the godfather's wife, doña Josepha Fernández. The priest also pointed out that all the adults were españoles (of pure Spanish ancestry).
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Frederick, Jake. "Without Impediment: Crossing Racial Boundaries in Colonial Mexico." Americas 67, no. 4 (April 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 that Padres now had with the boy. After the rite was completed, the priest recorded his actions in the church's book of baptisms. He noted the boy's age and that he had been legitimately born the previous day. He also listed the names of the boy, his parents, the godfather, and the godfather's wife, doña Josepha Fernández. The priest also pointed out that all the adults were españoles (of pure Spanish ancestry).
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Callam, Neville G. "Baptists and the Subjectof Baptism." Ecumenical Review 67, no. 3 (October 2015): 334–61. http://dx.doi.org/10.1111/erev.12168.
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Mucha, Marta. "Baptism of a Child with One of the Spouses (Parents) Objecting." Biuletyn Stowarzyszenia Kanonistów Polskich 33, no. 36 bis (November 21, 2023): 177–96. http://dx.doi.org/10.32077/bskp.7265.
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The opposition of one of the parents to the child’s baptism is a specific situation in which the conflict within the family concerns the space characteristic of the Church’s mission. Therefore, this requires a deeper analysis of the Church’s teaching and a combination of several issues. The Author presents some legal norms regarding baptism from the perspective of the Church’s concern for conditions favouring the growth of sacramental grace in the life of the baptised. Baptism, as the gate to the sacraments, includes man in Christ’s salvific work gives him access to the fullness of the means of salvation in the Church. Performing baptism means accepting its purpose, consenting to direct the baptised toward the fullness of life of faith. This approach justifies the necessity of pastoral involvement and the requirements for candidates for baptism who have reached the age of seven, as well as for parents asking for baptism for their children. In connection with the dispute concerning the beliefs of the parents, the Author refers to the regulations for the Catholic upbringing of offspring in mixed marriages. These norms, specifying the duties of the Catholic party, leave room for dialogue with the spouse. The author also presents the condition of a person who, although not baptised, can open herself to God’s saving action. Finally, the topic is approached from the perspective of a child. Her relationship with the parents is reflected in the way she builds a relationship with God. Disruptions in these references can affect both the child’s psychological condition and the maturity of her faith in later years. Therefore, in the case of a serious conflict arising from world view differences, it seems reasonable to suggest to the believing party to postpone baptism until the situation improves or the child is enrolled in catechumenate around the age of discretion. It is also necessary to offer appropriate pastoral assistance. Deepening the parent’s faith also has a beneficial effect on the child’s attitude.
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Warren, Jonathan. "‘Out of Whose Hive the Quakers Swarm’d’: Polemics and the Justification of Infant Baptism in the Early Restoration." Perichoresis 13, no. 1 (June 1, 2015): 99–115. http://dx.doi.org/10.1515/perc-2015-0006.
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Abstract The English Civil War brought an end to government censorship of nonconformist texts. The resulting exegetical and hermeneutical battles waged over baptism among paedobaptists and Baptists continued well into the Restoration period. A survey of the post-Restoration polemical literature reveals the following themes: 1) the polemical ‘slippery slope’ is a major feature of these tracts. Dissenting paedobaptists believed that Baptists would inevitably become Quakers, despising baptism altogether, and that the resulting social instability would allow the tyranny of Roman Catholicism to reemerge in England. Baptists for their part compared the tyranny of paedobaptist argumentation to the tyranny exercised by Roman Catholics. Anti- Quakeriana and Anti-Popery were both central ‘devil terms’ in this polemical warfare; 2) the exegesis of biblical texts underlying infant baptism revealed contrary understandings of how the bible fit together as a whole. Baptists tended to read Old and New Testaments disjunctively, whereas paedobaptists saw continuity absent explicit abrogation; 3) scholastic theology continued to undergird the arguments of all parties. Especially relevant to this discussion was debate over the proper ‘matter’ and ‘form’ of baptism. Here exegetical and hermeneutical disputes were also relevant. This study reveals that patterns of reading Scripture in each community were informed by traditions and practices, and that the search for the objective ‘literal’ sense of the text was bound to be unavailing.
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Briggs, John. "John Owen, baptism and the Baptists, The Strict Baptist Historical Society Bulletin." Baptist Quarterly 48, no. 3 (June 26, 2017): 140. http://dx.doi.org/10.1080/0005576x.2017.1335925.
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Karttunen, Tomi. "Towards Unity in Baptism: Exploring the Current State and Future Possibilities of Ecumenical Recognition." Khazanah Theologia 5, no. 2 (June 27, 2023): 109–18. http://dx.doi.org/10.15575/kt.v5i2.20036.
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This study discusses the current state of ecumenical discussions on the mutual recognition of baptism and the possibilities for progress. Baptism is considered the basic sacrament of unity in Christianity, yet mutual baptismal confession is still not a reality among all Christian Churches and communities. This research also tries to answer questions about the lack of faith in infant baptism and the differences in understanding of the sacrament, especially in the relationship between Orthodox and Protestants. The method used in this study is a systematic analysis of the most relevant ecumenical theological sources of baptism. Understanding the relationship between baptism and faith is the main focus of this study, including an understanding of the ontological and epistemological dimensions of faith and being a Christian from a theological perspective. The results of the analysis are also integrated into the framework of Christian life in general and ecclesiology. One of the important findings in this study is the seventh canon of the second ecumenical council in Constantinople in 381 which states that any baptism performed with water and in the name of the Trinity should be considered a valid Christian baptism. Although the recognition of baptism does not directly entail full ecclesiastical union or eucharistic intercommunion, it does provide hope and encouragement to work harder in promoting common Christian witness and ministry. This research is also relevant in resolving the dilemma between infant baptism and the baptism of believers. In conclusion, the study proposes possible paths to take this discussion forward, in the hope of achieving a wider mutual recognition of baptism among different Churches and Christian communities.
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LIU, YIN. "BAPTISMAL RENUNCIATION AND THE MORAL REFORM OF CHARLEMAGNE'S CHRISTIAN EMPIRE." Traditio 76 (2021): 117–55. http://dx.doi.org/10.1017/tdo.2021.7.
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The renunciation of the devil in the rite of baptism appears in high frequency in baptismal expositions, royal capitularies, acts of church councils, and popular sermons during the later reign of Charlemagne. Close examination of these sources demonstrates a discourse of reform that centers on the proper life and conduct of Christians. In reply to Charlemagne's questions in his encyclical letter on baptism, authors of baptismal expositions commonly expounded baptismal renunciation as a symbol of Christians’ moral conversion. Charlemagne projected his deep solicitude for the life and conduct of ecclesiastics of his realm on the issue of the renunciation of the devil in two capitularies of 811. Archbishop Leidrad of Lyon elaborated his exposition on baptismal renunciation in his second letter of reply to Charlemagne on baptism, which preserves a sample of how an ecclesiastical leader responded to the emperor's reform concerns. Several popular sermons from the later reign of Charlemagne reveal how the moralistic discourse of the renunciation of the devil was disseminated to common Christians. Baptismal renunciation was part of the rhetoric of Charlemagne's empire, and various modes of communication that involved the agency of multiple parties made it a totalizing discourse of reform.
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Nir, Rivka. "Josephus’ Account of John the Baptist: A Christian Interpolation?" Journal for the Study of the Historical Jesus 10, no. 1 (2012): 32–62. http://dx.doi.org/10.1163/174551911x618885.
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This essay provides fresh insight into the possibility that the passage in Josephus about John the Baptist (Jewish Antiquities, 18.116-119) was not written by Josephus himself. In making the case for its interpolation or adaptation by the hand of a writer representing an early Christian or Jewish-Christian sect, the essay focuses on how the text describes John's baptism and its distinguishing characteristics as well as the similarities it shares with immersions common amid early Christian or Jewish-Christian sects. Of particular importance to uncovering the theological identity of this baptism is its description as an external physical purification, whose efficacy is preconditioned by inner spiritual purification. This essay shows that baptism of this nature did not exist amid mainstream Jewish circles of the Second Temple period. Such baptism appeared and developed within sectarian groups on the margins of Judaism, as at Qumran. It was then carried on and practised by early Christian or Jewish-Christian groups in the first centuries ce.
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Juriček, Marko. "A Biblical Theology of the Baptism in the Holy Spirit." Kairos 14, no. 2 (November 24, 2020): 37–53. http://dx.doi.org/10.32862/k.14.2.3.
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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood is a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.
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Petersen, Norman R. "Pauline Baptism and “Secondary Burial”." Harvard Theological Review 79, no. 1-3 (July 1986): 217–26. http://dx.doi.org/10.1017/s0017816000020484.
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It is curious that, despite Paul's representation of baptism as a burial (Rom 6:3–4; cf. Col 2:12), his understanding of baptism has not been considered in terms of funerary rites. Rather, the symbolic and initiatory character of baptismal burial, together with its close association with the death, burial, and resurrection of Christ, has for about a century produced debate over alleged relationships between Pauline baptism and the initiatory rites of Hellenistic mystery cults. This essay, in honor of Krister Stendahl, is intended to demonstrate that, whatever the associations with mystery cults may be, Paul's understanding of the process of dying in which all believers participate from the moment of their baptismal burial is fundamentally informed by funerary practices and ideas. My thesis is that Pauline baptism is most comprehensively explained in terms of the widely attested, cross-cultural phenomenon of secondary or double burial. I will sketch first some of the distinctive features of Paul's views on the death of believers, then lay out some of the results of research on secondary burial, and then conclude with a few comments on Paul's perspective on the believer's experience.
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CROSS, Anthony R. "Baptism, the New Testament, and the Baptist Tradition: Towards a Baptist Sacramental Theology and Practice of Baptism." Theological Reflections: Euro-Asian Journal of Theology, no. 22 (April 17, 2019): 27–50. http://dx.doi.org/10.29357/2521-179x.2019.22.2.
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Słotwińska, Helena. "The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Children’s Baptism." Religions 13, no. 6 (June 6, 2022): 512. http://dx.doi.org/10.3390/rel13060512.
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The topic of the article “The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Baptism for Children” deals with the sacraments in the Catholic Church, particularly baptism as the first of the seven sacraments. As signs, sacraments are also meant to instruct, and indeed they do, for the meaning and grace of baptism are made clear in the rites of its celebration Union with Christ leads to confession of faith in the One God: Father, Son and Holy Spirit. The profession of faith, closely related to baptism, is eminently Trinitarian. The Church baptises: “In the name of the Father and of the Son and of the Holy Spirit” (Matt. 28,19), the Triune God to whom the Christian entrusts his life.The basis for analyzing the rites of baptism will be the Order of Baptism for Children during mass, which contains very important instructions that can be grouped into three points: (1) instructions about God the Father, (2) instructions about the essence of baptism and its importance for the parish and the baptized, (3) instructions about the duties of the baptized and their parents and godparents. In the sacraments God occupies the central place, and the sacrament of baptism, by instructing about God the Father, the first issue, brings closer three fundamental truths about God: (a) God’s initiative in the salvation for man, (b) God’s omnipotence (universal, loving and mysterious), and (c) God’s goodness. The second issue deals with: (a) the essence of baptism based on the terms given in the Rite of Receiving the Children (baptism, faith, the grace of Christ, admission to the Church, and eternal life); (b) the meaning of infant baptism for the parish community; and (c) the meaning of baptism for the child. Likewise, the third issue is also divided into two parts, with an instruction (a) on the duties of the baptized and (b) the duties of baptized children, parents and godparents.
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Osei-Bonsu, Robert. "John’s Baptism and Christian Baptism: A Comparative Study." Asia-Africa Journal of Mission and Ministry 23 (February 28, 2021): 47–63. http://dx.doi.org/10.21806/aamm.2021.23.03.
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Moon, Tony G. "J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit Baptism." Journal of Pentecostal Theology 21, no. 2 (2012): 320–43. http://dx.doi.org/10.1163/17455251-02102009.
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Bishop J.H. King, an early twentieth-century Pentecostal Holiness Church leader, in some respects explained Spirit baptism in more ‘expansive’ terms than characterized Classical Pentecostal tradition in the United States in his time and later. In his theological and devotional writings are some of the same ‘expansive’ emphases Frank D. Macchia enunciates in his 2006 groundbreaking work on Spirit baptism, Baptized in the Spirit: A Global Pentecostal Theology. Although King’s Spirit-baptismal theology was traditionally Pentecostal in important ways, there are some interesting thematic parallels between Macchia’s ‘expansive’ Spirit baptism theological proposal and the very modest (in comparison) treatments of the topic by King. The similarities relate to the baptism in the Holy Spirit as a Trinitarian act, as an infilling of divine love, and in connection with the latter, as a generator of a rich ecclesiastical corporate life of koinonia.
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Notty, Chiccof Stephenson Benerivo, and Mangadar Simbolon. "AN ANALYSIS OF THE EFFECT OF EARLY BAPTISM ON FAITHFULNESS IN THE CHURCH IN THE SEVENTH DAY ADVENTIST CHURCH MORIA HILL CHURCH BASED ON MARK 16:16." EZRA SCIENCE BULLETIN 2, no. 1A (May 7, 2024): 55–63. http://dx.doi.org/10.58526/ez-sci-bin.v2i1a.105.
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This study aims to analyze the effect of early baptism on church faithfulness in the Seventh-day Adventist Church, especially in the Moria Hill Congregation, with reference to Mark 16:16. The research method used is a qualitative method with a case study approach. Data were collected through in-depth interviews with congregation members who have experienced baptism, as well as analysis of Scripture texts and related literature. The results showed that baptism too early can negatively impact faithfulness in the church, as in some cases, individuals who are baptized too soon may not have fully understood their commitment to their faith. The implication of this finding is the importance of a careful approach in the baptismal process, by providing a deep understanding of faith commitment before one is baptized. This research is expected to contribute to the development of more effective and sustainable baptismal practices in the context of the Seventh-day Adventist church
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Eckmann, Augustyn. "Liturgia i teologia chrztu św. Augustyna w Mediolanie." Vox Patrum 14 (September 8, 1988): 101–18. http://dx.doi.org/10.31743/vp.10683.
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Hogsten, Chaplain Doug. "The Monadic Formula of Water Baptism: A Quest for Primitivism via a Christocentric and Restorationist Impluse." Journal of Pentecostal Theology 17, no. 1 (2008): 70–95. http://dx.doi.org/10.1163/174552508x331989.
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AbstractControversy over the proper baptismal formula enveloped much of the Finished Work camp of Pentecostalism from 1913 to 1916. This article demonstrates that, while often called the new issue by both supporters and detractors, the use of the monadic formula of Jesus' name in baptism was not a new phenomenon. Employing the monadic formula of water baptism was instead historically and theologically rooted in the Christocentric and restorationist impulse of the nineteenth century and was used by various groups (even second work advocates) that espoused the principle of primitivism. The revival of Jesus' name baptism within Pentecostalism was a result of these same influences reignited through—though not solely dependent upon—Durham's Finished Work doctrine. In fact, one might argue that Jesus' name baptism was a logical evolution among those who understood themselves to be the eschatological people of God walking in the 'evening light' which was being restored.