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Journal articles on the topic 'Infant baptism Infant baptism Circumcision'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

MACFARLANE, KIRSTEN. "Why did Henry Dunster Reject Infant Baptism? Circumcision and the Covenant of Grace in the Seventeenth-Century Transatlantic Reformed Community." Journal of Ecclesiastical History 72, no. 2 (2021): 323–51. http://dx.doi.org/10.1017/s0022046920002572.

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In 1653 Henry Dunster, Harvard's first President, refused to baptise his fourth child, initiating a controversy that would end in his resignation from the Harvard presidency in October 1654. This article offers an explanation for Dunster's rejection of infant baptism by re-examining the causes behind the spread of antipaedobaptism across 1640s England and New England, attributing special significance to the Anglophone reception of continental European covenant theology. Supporting this account, it presents an annotated edition of a previously unknown item in Dunster's correspondence, a letter

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2

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

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3

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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4

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

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

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5

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

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

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6

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

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

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7

Jeon, Chang Hee. "Infant Baptism and Korean Methodism." Theology and Praxis 55 (July 30, 2017): 117–39. http://dx.doi.org/10.14387/jkspth.2017.55.117.

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8

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

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

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9

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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10

Lamont, W. "Richard Baxter's Understanding of Infant Baptism." English Historical Review 118, no. 476 (2003): 510–11. http://dx.doi.org/10.1093/ehr/118.476.510.

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11

Cohoon, Wesley Don. "Infant Baptism: An Evangelical Chaplain's Enlightenment." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 67, no. 2 (2013): 1–2. http://dx.doi.org/10.1177/154230501306700207.

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12

Atkins. "Peirce's Modal Defense of Infant Baptism." Transactions of the Charles S. Peirce Society 54, no. 4 (2018): 546. http://dx.doi.org/10.2979/trancharpeirsoc.54.4.08.

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13

McMaken, W. Travis. "Authority, Mission, and Institution: A Systematic Consideration of Matthew 28.18-20 in Karl Barth's Doctrine of Baptism." Ecclesiology 5, no. 3 (2009): 345–61. http://dx.doi.org/10.1163/174553109x422340.

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AbstractMany of Barth's most faithful and devoted interpreters have taken issue with his unapologetically non-sacramental account of baptism in CD IV/4 and his attendant rejection of infant baptism. While many questions have been raised concerning the veracity of the exegesis that Barth produces in support of his position, little attention has been paid to the way in which Matthew 28.18-20, when systematically considered, relates to his account of baptism. Taking the themes of authority, mission and institution as analytic tools, this paper examines the role played by the Matthean passage thro

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14

윤철원. "A Biblical−Theological Investigation of Infant Baptism." Theology and Mission ll, no. 41 (2012): 203–36. http://dx.doi.org/10.35271/cticen.2012..41.203.

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15

Dalby, Mark. "Book Review: Infant Baptism and the Gospel." Theology 97, no. 777 (1994): 223–24. http://dx.doi.org/10.1177/0040571x9409700328.

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16

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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17

Enns, Fernando. "The Exclusivity of Adult Baptism and the Inclusivity of Infant Baptism - Dialoguing with Mennonites." Ecumenical Review 67, no. 3 (2015): 395–410. http://dx.doi.org/10.1111/erev.12170.

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18

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

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

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19

Keane, Drew Nathaniel. "A Reconsideration of the Continued Practice of Confirmation in the Episcopal Church." Anglican Theological Review 100, no. 2 (2018): 245–66. http://dx.doi.org/10.1177/000332861810000202.

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Many Episcopal liturgists argue for the elimination of confirmation. This essay explores the reformed rite of confirmation, the doctrine of the Book of Common Prayer (1979), and considers objections to the rite involving its relationship to the sacraments of baptism and communion. I argue that it is a nuanced application of the New Testament's teaching on baptism to a context in which infant baptism is normative. The supposed redundancy and theological untidiness of confirmation prove, in fact, to be its strength.

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20

Wilbricht, Stephen S. "Preaching at Infant Baptism Apart from the Sunday Assembly." Liturgy 31, no. 2 (2016): 37–43. http://dx.doi.org/10.1080/0458063x.2016.1123946.

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21

de Vries, Olof H. "Anabaptist Sixteenth-Century Baptism as Exponent of Christian Spirituality in a Time of Cultural, Social, and Political Breaches." Religion & Theology 23, no. 1-2 (2016): 111–27. http://dx.doi.org/10.1163/15743012-02301011.

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The Reformation was the religious representative of an encompassing breach in European history. In this transition Anabaptism combats infant baptism as being a symbol of the social-religious unity of the corpus christianum that was passing by. Hence it introduces believer’s baptism as being a major symbol of a new epoch, of which persecution by church and state was the sad and existential consequence. Baptism of itself pertains to a sacrament of transition from old to new, achieved by the death and resurrection of Jesus.

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22

Buchanan, Colin. "David Wright, What has Infant Baptism done to Baptism? An Enquiry at the end of Christendom:." Evangelical Quarterly 78, no. 2 (2006): 151–56. http://dx.doi.org/10.1163/27725472-07802005.

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23

Stephens, Peter. "Bullinger's Defence of Infant Baptism in Debate with the Anabaptists." Reformation & Renaissance Review 4, no. 2 (2002): 168–89. http://dx.doi.org/10.1558/rrr.v4i2.168.

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24

COUNCE, Paul D. "The Deferral of Infant Baptism According to Canon §1, 2°." Louvain Studies 13, no. 4 (1988): 322–40. http://dx.doi.org/10.2143/ls.13.4.2013937.

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25

Lancaster, Sarah Heaner. "Baptism and Justification: A Methodist Understanding." Ecclesiology 4, no. 3 (2008): 289–307. http://dx.doi.org/10.1163/174553108x341288.

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AbstractThe association of the Methodists with the Roman Catholic and Lutheran Joint Declaration on the Doctrine of Justification was a significant ecumenical event. The Methodist Statement that allowed this agreement, though, does not include a description of the connection between baptism and justification. This paper examines John Wesley's understandings of baptism and justification to suggest a way that they may be held together in Methodist theology. The Methodist practice of infant baptism stands in tension with an understanding of justification built on the model of adult conversion exp

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26

Thompson, Philip E. "What Has Infant Baptism done to Baptism? An Enquiry at the End of Christendom ? By David F. Wright." Religious Studies Review 33, no. 1 (2007): 53. http://dx.doi.org/10.1111/j.1748-0922.2007.00146_53.x.

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27

Taylor, N. H. "What has Infant Baptism done to Baptism? An Enquiry at the End of Christendom. By David F. Wright." Heythrop Journal 49, no. 5 (2008): 875–76. http://dx.doi.org/10.1111/j.1468-2265.2008.00425_5.x.

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28

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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29

Bradshaw, Paul F. "The profession of faith in early Christian baptism." Evangelical Quarterly 78, no. 2 (2006): 101–15. http://dx.doi.org/10.1163/27725472-07802002.

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Some sort of profession of faith has accompanied baptism from the beginning, but the understanding of this changed in the early centuries. It changed from being an affirmation of allegiance to a vocalization of the contents of the candidate’s beliefs. This raised questions about the practice of infant baptism. Given the older understanding, it was not unreasonable to suppose that parents should be entitled to decide the religious affiliation of their children, as other matters. The newer understanding raised the question of whether infants can believe.

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30

Spinks, B. D. "Infant Baptism in Historical Perspective: Collected Studies. By DAVID F. WRIGHT." Journal of Theological Studies 60, no. 1 (2008): 305–7. http://dx.doi.org/10.1093/jts/fln169.

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31

Buchanan, C. "Infant Baptism in Nineteenth-Century Lutheran Theology. By DAVID P. SCAER." Journal of Theological Studies 65, no. 1 (2014): 351–54. http://dx.doi.org/10.1093/jts/flt217.

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32

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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33

Hegertun, Terje. "Bridge over Troubled Water? Rebaptism in a Nordic Context — Reflections and Proposals." Pneuma 35, no. 2 (2013): 235–52. http://dx.doi.org/10.1163/15700747-12341315.

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Abstract This article reflects on questions related to the issue of rebaptism within Nordic Christianity. Because infant baptism is not recognized as valid within the Pentecostal tradition, new members are asked to undergo rebaptism. Many of those coming from a Lutheran tradition, however, seem to have a “ritualized remembrance” of their infant baptism, thus indicating the ability to build bridges between now and then by being in touch with a spiritual reality across time and place, tied to an overarching interpersonal theological discourse. In moving from the Lutheran to the Pentecostal tradi

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34

Tidball, Derek. "A Baptist perspective on David Wright, What has Infant Baptism done to Baptism? An Enquiry at the end of Christendom." Evangelical Quarterly 78, no. 2 (2006): 157–61. http://dx.doi.org/10.1163/27725472-07802006.

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35

Lim, Paul C. H., and Karen E. Spierling. "Infant Baptism in Reformation Geneva: The Shaping of a Community, 1536-1564." Sixteenth Century Journal 38, no. 2 (2007): 469. http://dx.doi.org/10.2307/20478381.

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36

Moehn, Wim. "Infant Baptism in Reformation Geneva. The Shaping of a Community, 1536-1564." Church History and Religious Culture 87, no. 3 (2007): 410–12. http://dx.doi.org/10.1163/187124107x232642.

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37

Benedict, P. "Infant Baptism in Reformation Geneva: The Shaping of a Community, 1536-1564." English Historical Review CXXIII, no. 502 (2008): 727–28. http://dx.doi.org/10.1093/ehr/cen165.

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38

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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39

Kim, Kihyun. "The Understanding Anabaptism as Post-Constantinianism : On Infant Baptism, Violence, Freedom of Religion." Christian Social Ethics 50 (August 31, 2021): 83–111. http://dx.doi.org/10.21050/cse.2021.50.03.

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40

Stroud, Irene. "Beautiful Babies." Bulletin for the Study of Religion 43, no. 2 (2014): 23–26. http://dx.doi.org/10.1558/bsor.v43i2.23.

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Baby shows and baby contests in the late nineteenth century United States, beginning as a form of entertainment at agricultural fairs, were co-opted in the early twentieth century as a public relations vehicle for the eugenics movement. This article connects this history of display of the infant body with white Protestant practices of bodily display in infant baptism as represented etiquette manuals, women's magazines, and works of art. The author argues that infants became unwitting participants in practices of display that marked them as members of affluent white society.

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41

JANCZEWSKI, ZBIGNIEW. "Konieczność odłożenia chrztu dziecka wyzwaniem dla ewangelizacji jego rodziców." Prawo Kanoniczne 58, no. 4 (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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42

Park, Nokwon. "On the Issue of Salvation in Infant Baptism: From the viewpoint of J. Wesley." Theological Studies 76 (June 30, 2020): 173–97. http://dx.doi.org/10.46334/ts.2020.06.76.173.

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43

Park, Yung-Sil. "A Study on the Legitimacy and the Effective Operation of the Reformed Infant Baptism." Gospel and Praxis 44 (August 15, 2017): 108–42. http://dx.doi.org/10.25309/kept.2017.8.15.108.

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44

Coulter, Dale. "Baptism, Conversion, and Grace: Reflections on the "Underlying Realities" Between Pentecostals, Methodists, and Catholics." Pneuma 31, no. 2 (2009): 189–212. http://dx.doi.org/10.1163/027209609x12470371387723.

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AbstractThe past four decades of dialogue between Methodists and Catholics as well as Pentecostals and Catholics reveal a shared soteriological substructure between each communion that is grounded in pneumatology. This article explores the shared substructure in order to point out the inherent tensions it raises with respect to baptism and conversion and then offer a possible solution as a way to advance the dialogues. The initial claim being made is that a tension exists in each communion between their commitment to the prevenient activity of the Spirit and their commitment to the sanctifying

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45

& Dickson K. Nkonge, Eston Kinyua Njeru. "Understanding Paedobaptism In Light Of African Theological Context." Editon Consortium Journal of Arts, Humanities and Social Studies 3, no. 1 (2021): 293–305. http://dx.doi.org/10.51317/ecjahss.v3i1.235.

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The study had a purpose of understanding paedobaptism in light of African theological context. The study is theoretically informed by inculturation theory that is well propounded by Mbiti (1969) and Bediako (1995). The researcher used qualitative methods of data presentation, descriptive and analytical research. Random and cluster selection design was used to sample hundred women of different age groups. He also targeted 50 men of the age between 30-60 years. The study also targeted 50 clergy of the two genders. Extensive reading of relevant literature was done to investigate efficacy of infan

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46

Hausmair, Barbara. "Topographies of the afterlife: Reconsidering infant burials in medieval mortuary space." Journal of Social Archaeology 17, no. 2 (2017): 210–36. http://dx.doi.org/10.1177/1469605317704347.

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Across societies, deaths which take place in early infancy often trigger distinctive responses in burial practices, signifying the ambivalent social status of those who died before they really lived. This paper focuses on burial practices in medieval Central Europe pertaining to children who died before, during or shortly after birth. It discusses the relationship between medieval laity, ecclesiastic power and social space, using three medieval cemeteries in Switzerland and Austria as examples. By integrating considerations of medieval practices of infant baptism, afterlife topography and soci

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HUMPHREY, LOUISE, SILVIA BELLO, and EMILY ROUSHAM. "SEX DIFFERENCES IN INFANT MORTALITY IN SPITALFIELDS, LONDON, 1750–1839." Journal of Biosocial Science 44, no. 1 (2011): 95–119. http://dx.doi.org/10.1017/s0021932011000484.

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SummaryThis study examines sex differences in infant mortality in Spitalfields, London, and the estimated contribution of endogenous and exogenous factors to neonatal and infant mortality using the biometric model from 1750 to 1839. There was a marked decline in the risk of death during infancy and the neonatal period for both sexes during the study period. There was significant excess male infant mortality compared with that of females in the 1750–59 cohort, estimated from baptism and burial registers, but not in later cohorts. Similarly, males had higher neonatal mortality rates than females

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48

Crow, Madison, Colleen Zori, and Davide Zori. "Doctrinal and Physical Marginality in Christian Death: The Burial of Unbaptized Infants in Medieval Italy." Religions 11, no. 12 (2020): 678. http://dx.doi.org/10.3390/rel11120678.

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The burial of unbaptized fetuses and infants, as seen through texts and archaeology, exposes friction between the institutional Church and medieval Italy’s laity. The Church’s theology of Original Sin, baptism, and salvation left the youngest children especially vulnerable to dying unbaptized and subsequently being denied a Christian burial in consecrated grounds. We here present textual and archaeological evidence from medieval Italy regarding the tensions between canon law and parental concern for the eternal salvation of their infants’ souls. We begin with an analysis of medieval texts from

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49

Naphy, William. "Karen E. Spierling,Infant Baptism in Reformation Geneva: The Shaping of a Community, 1536-1564." Reformation 11, no. 1 (2006): 215–17. http://dx.doi.org/10.1558/refm.v11.215.

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50

Wright, Jonathan. "Infant Baptism in Reformation Geneva. The Shaping of a Community, 1536-1564 - By Karen Spierling." Reviews in Religion & Theology 18, no. 4 (2011): 553–55. http://dx.doi.org/10.1111/j.1467-9418.2011.00905.x.

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