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Journal articles on the topic 'Baptismus'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Kaim, Andrzej. ""Baptismus Ruthenorum" Stanisława Orzechowskiego z Rusi (1544)." Archiwa, Biblioteki i Muzea Kościelne 73 (April 21, 2020): 227–53. http://dx.doi.org/10.31743/abmk.9076.

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2

Strübind, Andrea. "Menschenrechte – eine baptistische Perspektive." Materialdienst 72, no. 3 (2021): 116–21. http://dx.doi.org/10.1515/mdki-2021-0024.

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Zusammenfassung Der Einsatz für die Religionsfreiheit gehört zu den denominationellen Charakteristika und Grundsätzen (Baptist Principles) des weltweiten Baptismus. Der Beitrag trägt geschichtliche Beispiele zusammen, die diese Grundhaltung belegen. Zudem werden gegenwärtige Gefährdungen und Engführungen (Evangelikale Bewegung, Neue Rechte in den USA) herausgearbeitet. Es stellt sich die Frage, wie sich die baptistische Fokussierung auf die Religionsfreiheit zu den anderen Menschenrechten verhält.

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3

Sievernich, Michael. "»Baptismus barbarorum« oder christliche Initiation in der Neuen Welt Amerika (16. Jahrhundert)." Rechtsgeschichte - Legal History 2013, no. 21 (2013): 142–54. http://dx.doi.org/10.12946/rg21/142-154.

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4

Wright, David F. "Christian baptism: where do we go from here?" Evangelical Quarterly 78, no. 2 (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

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5

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

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

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

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

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7

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

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

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8

Hynes, Laura. "Routine Infanticide by Married Couples? An Assessment of Baptismal Records from Seventeenth Century Parma." Journal of Early Modern History 15, no. 6 (2011): 507–30. http://dx.doi.org/10.1163/157006511x600828.

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Abstract This study uses baptismal records from the Italian city of Parma from 1609 to 1637 to chart the sex ratio of male and female infants at baptism. This article measures the Parman sex ratio against the natural sex ratio at birth for live-born infants, as determined by Praven Visaria, and offers preliminary findings that indicate that married couples used infanticide as a means of controlling family size and sex in seventeenth-century Parma. The 28 years studied encompass both relatively strong economic and agricultural years as well as a variety of crises. By selecting a period with bot

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9

Jones, Sue. "Religious Change and Baptismal Days in Sixteenth-Century Non-Metropolitan Surrey." Local Population Studies, no. 104 (June 30, 2020): 37–45. http://dx.doi.org/10.35488/lps104.2020.37.

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The religious changes of the sixteenth century profoundly affected many aspects of people's lives. Among these was a change in the expectation as to the timing of baptism. The 1549 Book of Common Prayer placed a novel emphasis on the performance of the ritual of baptism by clergy in front of the congregation, resulting in an expectation that baptisms would occur on Sundays or other holy days. This research note reports a preliminary exploration of changes in the timing of baptisms in non-metropolitan Surrey between 1541 and 1600, changes which provide an indication of the degree of its populat

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Callam, Neville G. "Baptists and the Subjectof Baptism." Ecumenical Review 67, no. 3 (2015): 334–61. http://dx.doi.org/10.1111/erev.12168.

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11

Wolf, W. Clark. "Desired Baptisms: a Mimetic Reading of Baptismal Rivalry." Heythrop Journal 54, no. 5 (2013): 880–90. http://dx.doi.org/10.1111/heyj.12050.

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Pedersen, Nils Arne. "Guds børn og Fadervor (I):." Dansk Teologisk Tidsskrift 82, no. 3-4 (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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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 i

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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 (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 ree

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15

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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16

Baumann, Imanuel. "Baptisten und 1918/19. Zum Verhältnis von Freikirche und Staat in der Gründungsphase der Weimarer Republik." Historische Zeitschrift 306, no. 2 (2018): 354–95. http://dx.doi.org/10.1515/hzhz-2018-0009.

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Zusammenfassung Nach dem Ende der Verbindung von Thron und Altar musste das Verhältnis von Kirche und Staat in Deutschland grundlegend neu geordnet werden. Welche Auswirkungen hatte das aber für die Freikirchen? Wie haben sich Freikirchen und Staatsgewalt am Anfang der Weimarer Republik zueinander positioniert, wie haben sie agiert und reagiert? Diese Fragen sollen am Beispiel einer der größten Freikirchen in Deutschland, den Baptisten, exemplarisch analysiert werden. Zunächst beleuchtet der Beitrag die Wahrnehmung von Revolution und Republik seitens des offiziellen Baptismus; in einem zweiten

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17

Rasmussen, Jens. "N. F. S. Grundtvig og »Rationalisterne« i årene 1825-32." Grundtvig-Studier 49, no. 1 (1998): 95–119. http://dx.doi.org/10.7146/grs.v49i1.16273.

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Grundtvig and the »Rationalists« in the Years 1825-32 - Views and DevelopmentBy Jens RasmussenThe article describes the development of Grundtvig’s view of the Church and of Baptism in the debate with the »Rationalists« in the period 1825-32, and not least Grundtvig’s positive promise to his readers, made in »Kirkens Gienmæle« (The Rejoinder of the Church), of a historical proof of the origin of the Apostles’ Creed in the Christian Church.In the entire conflict with his opponents - not least the Clausen family - Grundtvig described the leading theologians and clergymen as »Rationalists«, a much

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18

Petersen, Norman R. "Pauline Baptism and “Secondary Burial”." Harvard Theological Review 79, no. 1-3 (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 cult

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19

Schlesinger, Eugene R. "Baptismal and Missional Ecclesiology in the American Book of Common Prayer." Ecclesiology 11, no. 2 (2015): 177–98. http://dx.doi.org/10.1163/17455316-01102004.

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I argue that the ecclesiology expressed in the American 1979 Book of Common Prayer is, in addition to being a baptismal ecclesiology, also inherently missional. After briefly attending to debates about patterns of initiation, I turn my attention to the prayer book’s theology of ministry, wherein all ecclesial ministry is rooted in baptismal identity. I weigh the relative merits of considering the laity as an ‘order’ within the Church, and consider the diaconal nature of the Church and its mission. I finally pursue the connections between between a baptismal ecclesiology and Christian mission.

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20

Graham, Christopher A. "Baptism in Irenaeus of Lyons: Testimony to and Participation with the Triune God." Perichoresis 17, no. 1 (2019): 65–80. http://dx.doi.org/10.2478/perc-2019-0011.

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Abstract Irenaeus of Lyons wrote Demonstration of the Apostolic Preaching (Epideixis) to encourage his readers of the solidity of their faith, especially as this faith was connected to baptism under the threefold seal: Father, Son, and Holy Spirit. The threefold nature of the baptismal formula drives Irenaeus’ discussion in Epid. 3-7 and is the point with which he concludes the work, saying, ‘error, concerning the three heads of our seal, has caused much straying from the truth’ (Epid. 100). Irenaeus structures the intervening chapters to show how Christian baptism is both a testimony to and p

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Санніков, Сергій. "BAPTISM AS INSTRUMENT OF GRACE IN BAPTIST’S INTERPRETATION." Doxa, no. 1(29) (June 15, 2018): 45–58. http://dx.doi.org/10.18524/2410-2601.2018.1(29).146517.

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22

Wright, David F. "The Origins of Infant Baptism — Child Believers' Baptism?" Scottish Journal of Theology 40, no. 1 (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

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23

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 offen

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van den Heever, Gerhard. "A Multiplicity of Washing Rites and a Multiplicity of Experiences." Religion & Theology 21, no. 1-2 (2014): 142–58. http://dx.doi.org/10.1163/15743012-02101010.

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If experience can be defined as the affectively charged interaction with the world by means of the body as agency or medium, various sites of such affectively charged interaction mapped on to the body may be fruitfully analysed to explain the operations of religion as discourse. Baptism is one such site. In fact, baptism as the shorthand for of collective noun denoting a spectrum of ritual practices is a particularly apposite example. Baptism as ritual practice has had a varied history, both in terms of originary context as well as interpretive or discursive trajectories. This essay primarily

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De Jong, Klaas-Willem, and Wouter Kroese. "Onenigheid over een Doopvraag. De Gevolgen van Twee Incidenten in het Amsterdam van 1613 voor de Vormgeving van de Remonstrantse en Contraremonstrantse Doopliturgie." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 98–114. http://dx.doi.org/10.21827/yrls.36.98-114.

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In this essay, the authors use new primary sources to reconstruct which baptism questions were asked during two services held in Amsterdam in 1613. These services, which were taken by, amongst others, the Reformed ministers P. Plancius and G. van der Heyden and in which the later Remonstrant foremen J. Wtenbogaert and S. Episcopius acted as godparents, caused great turmoil. Research of the various editions of baptismal liturgy reveals three basic types of the second baptism question. Primary and secondary literature have overlooked the significance of one of these types in the Amsterdam servic

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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

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Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant." Ecclesiology 6, no. 1 (2010): 8–38. http://dx.doi.org/10.1163/174413609x12549868039767.

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AbstractThe Episcopal Church has come to espouse a developed form of baptismal ecclesiology, in which all laypersons are believed to be ministers by virtue of their baptism and the ordained ministry is understood as a particular form of the ministry of all the baptized. The adoption of the 1979 Book of Common Prayer was significant for this. Also included in that book was a 'Baptismal Covenant' that has come to be seen as an iconic statement of the Episcopal Church's commitment to social action and 'inclusion'. This article documents the genesis and content of this developed form of baptismal

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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 reviv

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Edsall, Benjamin. "(Not) Baptizing Thecla: Early Interpretive Efforts on 1 Cor 1:17." Vigiliae Christianae 71, no. 3 (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

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

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

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TJONDROWARDOJO, YUDHA THIANTO. "Stories Baptismal Registers Told: Private Baptism in Seventeenth-Century England." History 95, no. 318 (2010): 177–93. http://dx.doi.org/10.1111/j.1468-229x.2009.00478.x.

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Dimmock, Matthew. "Converting and Not Converting “Strangers” in Early Modern London." Journal of Early Modern History 17, no. 5-6 (2013): 457–78. http://dx.doi.org/10.1163/15700658-12342377.

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Abstract The baptism of strangers in early modern England is often imagined as a “protocolonial” enterprise. This article explores the structure, contexts, and language of a number of “stranger” baptisms in this period to challenge such a reading. The improvisatory nature of these baptisms, a consequence of the lack of a specific service until 1662, is explored, with particular attention paid to language and structure, and the role of a Calvinist-influenced conception of religious and cultural difference. The article is also concerned with subaltern voices and silence. It concludes with a clos

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Beaton, Rhodora. "Between the Center and the Margins: Young Catholics, “Sorta-Catholics,” and Baptismal Identity." Religions 10, no. 9 (2019): 512. http://dx.doi.org/10.3390/rel10090512.

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Increased pastoral and theological attention to the vocational implications of baptism is sorely needed. As a small contribution to this conversation, this article will examine the insights of young Catholics and their self-described “former Catholic” peers (ages 15–29) regarding key aspects of the Christian life. These insights offer a foundation for evolving understandings of baptismal identity at both the center and the margins of the church. Two recent efforts to formally solicit the opinions of young people will be examined. They are the Pre-Synodal preparations for the 2018 Synod on Youn

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Pierce, Alexander H. "From emergency practice to Christian polemics? Augustine’s invocation of infant baptism in the Pelagian Controversy." Augustinian Studies 52, no. 1 (2021): 19–41. http://dx.doi.org/10.5840/augstudies20212562.

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In this article, I build upon Jean-Albert Vinel’s account of Augustine’s “liturgical argument” against the Pelagians by exploring how and why Augustine uses both the givenness of the practice of infant baptism and its ritual components as evidence for his theological conclusions in opposition to those of the Pelagians. First, I explore infant baptism in the Roman North African Church before and during Augustine’s ministry. Second, I interpret Augustine’s rhetorical adaptation of the custom in his attempt to delineate the defining characteristics of Catholic Christianity in the early fifth cent

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Alexander, Kimberly Ervin. "Matters of Conscience, Matters of Unity, Matters of Orthodoxy: Trinity and Water Baptism in Early Pentecostal Theology and Practice." Journal of Pentecostal Theology 17, no. 1 (2008): 48–69. http://dx.doi.org/10.1163/174552508x331970.

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AbstractThis article surveys early Pentecostal discussions of the doctrine of the Trinity and water baptism and focuses specifically on baptismal mode and formula. In tracing the discussion from 1906 to the period just after the 1916 General Council of the Assemblies of God, literature from various streams of the tradition is examined. By surveying the periodical literature as well as official documents produced by these various denominations and groups, not only will doctrinal discussions be seen but also the practices associated with water baptism. It is the author's conclusion that there wa

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Jones, Miriam Adan. "The Language of Baptism in Early Anglo-Saxon England: The Case for Old English." Studies in Church History 53 (May 26, 2017): 39–50. http://dx.doi.org/10.1017/stc.2016.4.

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This article explores the possibility that the vernacular (Old English) may have been used in the baptismal rite in Anglo-Saxon England before the middle of the eighth century. Statements made by Bede (d. 735) and Boniface (d. 754), provisions in the Canons of the Council ofClofesho(747) and the probable existence of a lost Old English exemplar for the ‘Old Saxon’ or ‘Utrecht’ baptismal promise (Palatinus latinus 755, fols 6v–7r), all suggest that it was. The use of the vernacular was most attractive in a context of ongoing Christianization, where the faith commitment of the baptizand was fore

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Harrill, J. Albert. "COMING OF AGE AND PUTTING ON CHRIST: THE TOGA VIRILIS CEREMONY, ITS PARAENESIS, AND PAUL'S INTERPRETATION OF BAPTISM IN GALATIANS." Novum Testamentum 44, no. 3 (2002): 252–77. http://dx.doi.org/10.1163/156853602320249473.

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This essay examines the toga virilis coming-of-age ceremony in the Roman household and argues that the gentile rite of passage is an important social context in which to understand Paul's interpretation of baptism, particularly of the pre-Pauline baptismal formula of "putting on Christ" (Gal. 3:27). The moral exhortation occasioned by the toga virilis warned the newly togaed youth against succumbing to the flesh, the same fear that Paul expresses concerning the baptized Galatians. This contextualization makes Paul's paraenesis on responsible use of freedom more intelligible than the standard h

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Pedersen, Nils Arne. "Guds børn og Fadervor (II)." Dansk Teologisk Tidsskrift 83, no. 1-2 (2021): 3–21. http://dx.doi.org/10.7146/dtt.v83i1-2.124180.

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In the baptismal ritual of the Danish Church, 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 Nikolai Frederik Severin Grundtvig’s theology. The present second article deals with the different translations of Biblical passages central to the baptizee as a child of God, and attempts to demonstrate that Grundtvig identified the Lord’s Prayer with the Abba-cry mentioned in Romans 8:15 and Galatians 4:6. Thus, the Lord’s Prayer had its role to p

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Spinks, Bryan D. "Calvin' Baptismal Theology and the Making of the Strasbourg and Genevan Baptismal Liturgies 1540 and 1542." Scottish Journal of Theology 48, no. 1 (1995): 55–78. http://dx.doi.org/10.1017/s0036930600037297.

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Baptism is a subject which finds considerable attention in the writings of John Calvin. It features more generally in chapter 14 of the 1559 Institute, on Sacraments, and specifically in chapters 15 and 16. It features in the Instruction in Faith and the later Genevan Catechism, and throughout his commentaries both with reference to passages where baptism is explicit, as well as where Calvin believed it to be implicit. Other references occur in sermons and his occasional writings. Yet in contrast with his eucharistic teaching, there have been far fewer studies on his theology of baptism. Among

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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, les

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Heintz, Michael. "Baptismal λóγoς and τάξις: Basil of Caesarea, on Baptism, Book I". Studia Liturgica 35, № 2 (2005): 148–57. http://dx.doi.org/10.1177/003932070503500202.

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GROGAN, MARIE SCHILLING. "BAPTISMS BY BLOOD, FIRE, AND WATER A TYPOLOGICAL REREADING OF THEPASSIO S. MARGARETAE." Traditio 72 (2017): 377–409. http://dx.doi.org/10.1017/tdo.2017.1.

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A typological reading allows us to see that Margaret's early-medieval Latinpassio, the Mombritius version upon which most later vernacular versions of her popular legend ultimately drew, is a tightly structured figural meditation on the theme of baptism and the sacraments of initiation. Examination of the prayers, the liturgically allusive gestures, and the symbolic elements of the whole narrative reveals a powerful female figure who “presides” over her own ordeal and with her prayers transforms the instruments of torture into baptisms by blood, fire, and water. This narrative's deep structure

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Bell, Brigidda. "The Cost of Baptism? The Case for Paul’s Ritual Compensation." Journal for the Study of the New Testament 42, no. 4 (2020): 431–52. http://dx.doi.org/10.1177/0142064x20914514.

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Historical materials offer evidence for the compensation of ritual workers in antiquity: individuals offering ritual services were compensated in various ways, including through monetary payment. Paul’s letters document his expertise in ritual activities such as the performance of baptisms, offerings of ritual prescriptions, and various pneumatic practices. Given Paul’s statements regarding the free proclamation of the gospel in the Corinthian and Thessalonian correspondence, scholars have not examined the idea of compensation for ritual activity. Compensation for gospel and ritual should not,

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Werth, Paul W. "Baptism, Authority, and the Problem of Zakonnost' in Orenburg Diocese: The Induction of over 800 "Pagans" into the Christian Faith." Slavic Review 56, no. 3 (1997): 456–80. http://dx.doi.org/10.2307/2500925.

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In 1846, the Orenburg Provincial Gazette carried a brief account of the recent baptism of over 800 Mari pagans in a “distant corner” of Birsk district. As the newspaper reported, District Chief N. Bludarov, accompanied by his assistants and a priest, “by gradually gaining the trust of the Cheremis [Maris], finally succeeded in shaking their obdurate superstition by means of persuasion. At first only a few, then a large number, and finally by whole villages, [Cheremis] decided to accept the Christian faith, and in 1845, on the clergy’s lists, there appeared up to 900 new Christians.“ Since the

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Methuen, Charlotte. "‘The very deceitfulness of devils’: Firmilian and the Doubtful Baptisms of a Woman possessed by Demons." Studies in Church History 52 (June 2016): 49–64. http://dx.doi.org/10.1017/stc.2015.3.

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In the mid-third century, a controversy relating to the validity of baptism by the lapsed broke out between Cyprian, bishop of Carthage, and Stephen, bishop of Rome. The former maintained that baptisms carried out by those who later lapsed had no validity, but must be repeated by a priest of whose behaviour there could be no doubt. Stephen maintained that baptisms carried out in the name of the Father, the Son and the Holy Spirit were to be viewed as valid, whoever had carried them out. Cyprian appealed to his fellow bishops for support. In 256, Firmilian, bishop of Caesarea, wrote to him outl

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Jones, Marvin. "The Ecclesiological Contributions of Thomas Helwys’s Reformation in a Baptist Context." Perichoresis 15, no. 4 (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 a

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Perșa, Răzvan. "Intermarriage in the Canonical Tradition of the Orthodox Church." Review of Ecumenical Studies Sibiu 10, no. 3 (2018): 346–72. http://dx.doi.org/10.2478/ress-2018-0028.

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Abstract My research tries to re-examine the issue of mixed marriage from the point of view of the Orthodox Canonical Tradition in the broader context of marital and baptismal theology, through an extensive interpretation of the canons of the Orthodox Church regarding intermarriage according to the historical, social, legal, doctrinal, and canonical context of the promulgation of those canons. The interpretation of the canons regarding mixed marriage will try to emphasize the definition of heretical groups in accordance with the baptismal theology and with the manner of reception of heretics i

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Brewer, Brian C. "“To Defer and Not to Hasten”: The Anabaptist and Baptist Appropriations of Tertullian's Baptismal Theology." Harvard Theological Review 106, no. 3 (2013): 287–308. http://dx.doi.org/10.1017/s0017816013000126.

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Regardless of the historiographical arguments made over the course of the last century regarding the relationship between Baptists and Anabaptists in the seventeenth century, every historian of Christianity must concede at least a typological connection between the two movements. Seventeenth-century Baptists shared numerous theological convictions with their sixteenth-century forerunners, including the novel ideas of the separation of church and state, the freedom of the individual conscience, and a voluntary ecclesiology which restricted the practice of baptism and church membership to profes

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Baumgarten, Elisheva. "Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe." Studies in Church History 50 (2014): 97–121. http://dx.doi.org/10.1017/s0424208400001674.

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The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading thes

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Grossi, Vittorino. "La Oratio dominica en los Comentarios africanos. Iniciación a la oración." Augustinus 62, no. 3 (2017): 449–68. http://dx.doi.org/10.5840/augustinus201762246/24727.

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The article presents a summarized historical overview of the different commentaries of the Pater Noster in the authors of North Africa before St. Augustine, particularly Tertullian, to present later the role that Pater noster played in Christian initiation, highlighting the ideas of Justin and the Didache that can be seen also in Augustine. Later, it discusses the relationship between the prayer of Pater noster and the baptismal liturgy and catechesis, explaining the diverse requests of our Father according to Saint Augustine. The article ends with a discussion of the presence and importance o

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