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Journal articles on the topic 'Water baptism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Ndruru,, Faduhu o., and Sugiono Sugiono. "Makna Baptisan Air, Roh Kudus, dan Api: Refleksi Teologis Berdasarkan Matius 3:11 untuk Kehidupan Orang Percaya." Philoxenia: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (2025): 111–27. https://doi.org/10.59376/philo.v3i2.47.

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This study aims to analyze the theological meaning of water baptism, the baptism of the Holy Spirit, and the baptism of fire, focusing on the understanding contained in the Gospel of Matthew 3:11. Through a hermeneutic approach, systematic theology, and contextual analysis, this study examines the relationship between the three types of baptism in the context of salvation and the journey of faith of believers. Matthew 3:11, which contains John the Baptist's statement about the baptism of water, the Holy Spirit, and fire, is the starting point in exploring the meaning of each baptism, both hist

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Colijn, J. J. A. "Hoe diep is het water van de doop?" Theologia Reformata 65, no. 2 (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 Eva

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Sannikov, Sergiy. "Discussions About Water Baptism in West and East." European Journal of Theology 28, no. 2 (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 conside

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Fiddes, Paul. "Baptism and the Process of Christian Initiation Reconsidered." Materialdienst 75, no. 3 (2024): 135–43. http://dx.doi.org/10.1515/mdki-2024-0024.

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Abstract In ecumenical conversations between 2000 and 2010, representatives of the Baptist churches proposed that baptism should be understood as one element – though essential – in a longer process of Christian initiation. The paper recalls the reason for this proposal and then revisits it by considering its relevance to two recent issues: the rite of renewal of baptismal vows through immersion in water in Anglican churches and the “synodal pathway” in the Catholic Church.

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Lumen Christian, Stefanus. "Penerimaan Sakramen Baptis bagi Bayi dari Pasutri yang Mengalami Halangan Perkawinan Katolik." Felicitas 3, no. 2 (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

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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 (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 mea

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Furstenberg, Yair. "Christian Reshaping of Jewish Laws of Conversion." Religion in the Roman Empire 11, no. 1 (2025): 124–47. https://doi.org/10.1628/rre-2025-0010.

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Christian baptismal rites evolved from Jewish purification practices. At the same time, during the following centuries the rabbis appropriated major features of Christian baptism, thereby reshaping Jewish conversion. Rabbinic sources testify to the growing role of immersion in water in the conversion procedure. Through the comparison of the two detailed versions of the rabbinic protocol of conversion, dated to the fourth and fifth centuries and incorporated in the Babylonian Talmud and in tractate Gerim, this paper reconstructs the history of this rabbinised rite. It is argued that the earlier

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Ayres, Jennifer R. "On “Living Water”: A Baptismal Practical Theology for a Time of Water Crisis." Interpretation: A Journal of Bible and Theology 78, no. 1 (2023): 51–62. http://dx.doi.org/10.1177/00209643231202796.

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Just as baptism holds within it the possibility and even promise of life, new birth, suffering, and death, so too does its ordinary element of water: in it is the full, embodied, and vulnerable reach of life and death. In the waters of baptism is the promise of new life, but not a life absent suffering, risk, or moral complexity. This essay presents a baptismally-grounded practical theological reflection upon the precarious status of baptism’s central element, water, in a time of extreme weather, economic exploitation, and depleting stores of fresh water.

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López-García, Sergio, Brais Ruibal-Lista, Raquel Mª Guevara-Ingelmo, Inmaculada Martín-Villar, and Pelayo Diez-Fernández. "Significance of Water in the Life and Death of the Christian Man: History of Swimming and Water Rescue." Cauriensia. Revista anual de Ciencias Eclesiásticas 18 (January 20, 2024): 235–53. http://dx.doi.org/10.17398/2340-4256.18.235.

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Water is an essential symbol of life "Without water, life would not exist", an antithesis is found when it can also take away your life, drowning. Every life lost has a countless value, a famous author portrayed this significance quoting "I believe that the life of a man is superior to all the riches that fortune can provide". Man, and water have had a relationship since the beginning of their existence being noted for its value and importance in Christianity. In the Old Testament with Isaiah (I 40.3-5) he mentioned water as a symbol of God's Spirit and allegory to his work (Mt 3.13-17). With

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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

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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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Adi Suhenra Sigiro, Sisga Desriman Zebua, and Mega Intan Tambunan. "Meningkatkan Pemahaman Mengenai Baptisan Kepada Pemuda di GBI Silangkitang." MENGABDI : Jurnal Hasil Kegiatan Bersama Masyarakat 2, no. 3 (2024): 51–60. http://dx.doi.org/10.61132/mengabdi.v2i3.607.

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One of the important sacraments in Christianity is the sacrament of baptism. Different denominations or sects also have different understandings of baptism. GBI itself believes that baptism consists of two, namely water baptism and Holy Spirit baptism. In connection with the low understanding of youth at GBI Silangkitang regarding baptism, it is necessary to hold a seminar on the theme of baptism. Before this seminar was held, the writer conducted a literature review, so that the results of the research presented in the seminar had an adequate academic basis. The research results that have bee

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Situmorang, Benny Andreson, and Dina Br Sembiring. "Kajian Baptisan Air Dalam Sejarah Alkitab Dan Implikasinya Bagi Gereja Masa Kini." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 7, no. 1 (2025): 151–61. https://doi.org/10.59177/veritas.v7i1.367.

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For Christians, water baptism is one of the most important doctrines and is a commandment written in the great commission. Therefore, it is very important to be known, understood, comprehended and respected by every believer. However, in reality, Christians often have different opinions and understandings about this. Some are of the view that the baptism of the Spirit and water baptism are the same, some sharpen the differences in terms of the method of baptism. In fact, water baptism has a very important meaning in the lives of Christians. So Christians should think maturely and support each

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Wilson, Sarah Hinlicky. "Water Baptism and Spirit Baptism in Luke-Acts." PNEUMA 38, no. 4 (2016): 476–501. http://dx.doi.org/10.1163/15700747-03804006.

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Despite their disagreement on the interpretation of Acts regarding reception of the Spirit, both Evangelicals and Pentecostals operate from the assumption that the purpose of Acts is to provide a normative template of experience to be repeated in later Christians. Here it is argued that the purpose of Luke-Acts in reporting on the reception of the Spirit is not to provide an experiential norm at all, but rather to highlight the contrast between John’s water baptism without the Spirit and Christian water baptism with the Spirit. A careful reading of Luke-Acts reveals a consistent and at times s

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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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Karttunen, Tomi. "Towards Unity in Baptism: Exploring the Current State and Future Possibilities of Ecumenical Recognition." Khazanah Theologia 5, no. 2 (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

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Ben Keshet, Hanoch. "Baptized with the Holy Spirit." Journal of Pentecostal Theology 30, no. 2 (2021): 221–41. http://dx.doi.org/10.1163/17455251-bja10021.

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Abstract For many, the evocative phrase ‘baptism in the Holy Spirit’ supplies ideological scaffolding for vital pneumatological concerns even though it is not found in Scripture. Achieving a more accurate understanding of the original terminology requires review of two foundational aspects of nt baptism: a) extended senses of the verb baptizein that include purify, and b) the source of John’s baptisma, argued in this article as Israel’s national purification promised in Ezek. 36.25. Working from this basis, Acts 1.5 is reconsidered as Luke’s paradigmatic guide for baptisma while composing Acts

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Yun, Koo Dong. "Water Baptism and Spirit Baptism: Pentecostals and Lutherans in Dialogue." Dialog: A Journal of Theology 43, no. 4 (2004): 344–51. http://dx.doi.org/10.1111/j.0012-2033.2004.00226.x.

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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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Rinto Francius Sirait, Herdi Rondang Ulina Pardede, and Gabriel Sianipar. "Overview Of Theology And Science Against Water Baptism Virtually By Virtual Reality Church." International Journal of Education, Language, Literature, Arts, Culture, and Social Humanities 1, no. 1 (2023): 94–103. http://dx.doi.org/10.59024/ijellacush.v1i1.200.

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One of the churches that performs services by utilizing the development of information technology is the virtual reality church pastored by DJ Soto. All services are carried out virtually. In its service information, this church offers water baptism sacrament services which are carried out virtually. This research aims to conduct a theological and scientific study of virtual water baptism so that it becomes input for believers and God's church. This study used a descriptive qualitative approach, in which the primary data was obtained by means of literature review. The results of the study show

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Daley Mosier, Kristen, Daniel E. Moore, Sharon Saddler, Greg Timmons, Monica Villarreal, and Andrew Wymer. "“Water Brought Us Together”: A Baptismal Ethic from Flint." Religions 13, no. 8 (2022): 716. http://dx.doi.org/10.3390/rel13080716.

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What lessons and insights can the broader Church learn from Christian faith leaders in Flint, Michigan, who have been in a sustained struggle for justice amidst the still unfolding impacts of environmental racism? How did the baptismal identities of faith leaders function as a resource in this struggle, and on a broader level how might Christian baptismal practices and theory be a resource for solidarity in the struggle for racial and environmental justice in and beyond Flint? In other words, might the waters of Christian baptism also “bring together” Christians to tangibly resist racism? This

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

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

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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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Chertenko, Ekaterina A. "Ontological ekphrasis Elena Shvarts’ poem “Memory of the Fresco of Fra Beato Angelico ‘Baptism’ at the Sight of the Head of John the Baptist in Rome”." Tyumen State University Herald. Humanities Research. Humanitates 10, no. 1 (2024): 84–99. http://dx.doi.org/10.21684/2411-197x-2024-10-1-84-99.

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Scientific interest in the problem of ekphrasis and the peculiarities of ekphrastic description has increased over the past decades. The article analyzes the ekphrastic poetics of E. Shvarts’ poem “Memory of Fra Beato Angelico’s fresco ‘Baptism’ at the sight of the head of John the Baptist in Rome”. The aim of this article is to identify the intermedial correlation of the verbal level with the visual level, revealing the ontological ekphrasis in this poem. The author of the article examined how the three levels of the image in the poem correlate in their ratio: artistic text, frescoes’ visual

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Cross, Anthony R. "The Evangelical sacrament: baptisma semper reformandum." Evangelical Quarterly 80, no. 3 (2008): 195–217. http://dx.doi.org/10.1163/27725472-08003001.

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This study is not an apologetic for the credobaptist or pedobaptist positions, but argues that, as practised today, both forms depart from New Testament baptism, which was an integral part of the process of becoming a Christian. It argues that New Testament baptism was faith-baptism, that the baptism referred to in the various New Testament strata refers to this ‘one baptism’ (of Spirit and water), and that baptism occupied an essential place within the primitive church’s proclamation of the gospel and its mission. Using David Bebbington’s fourfold characteristics of Evangelicalism – crucicent

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Budiselić, Ervin. "The Role of Water Baptism in the Discipleship Process." Kairos 19, no. 1 (2025): 75–94. https://doi.org/10.32862/k.19.1.3.

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This article focuses on how evangelical churches in general, notably in Croatia, view the role and position of water baptism in the discipleship process. However, the relationship between baptism and discipleship will serve as an opportunity to examine other aspects of the discipleship process, primarily the link between evangelism and discipleship. Hence, in the first part of the article, we will briefly discuss and examine some key elements of the Great Commission to get a sense of it and see different interpretations and understandings of that text. Second, based on the Gospels, we will see

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Nyarko, Ernest. "Understanding the Christian Sacrament of Baptism: Perspectives of Some New Testament Personalities." European Journal of Theology and Philosophy 4, no. 3 (2024): 1–9. http://dx.doi.org/10.24018/theology.2024.4.3.131.

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Baptism is a sacrament that Christ established before His ascension. It symbolizes His death and resurrection, representing the unity of the baptized person with Christ and their acceptance into the body of Christ. This paper explores baptism in the New Testament (NT) by focusing on some specific personalities. The study shows that water baptism, as an outward act, serves as a reminder and symbol of God’s redeeming work through Jesus Christ for the salvation of humanity. Consequently, baptism unites us with Christ and invites us to be part of the Christian community. The study concludes that b

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Kuusegmeh, Konaku Doo. "Water Bptism as the Most Essential Process of Initiation of the Sacrament for the Salvation of Humans." East African Scholars Multidisciplinary Bulletin 8, no. 03 (2025): 57–63. https://doi.org/10.36349/easjmb.2025.v08i03.002.

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The author in this research article viewed that water supports everything, endures everything, welcomes and shelters everything. God behaves in the same way, and that is why water is a sacrament of God, revealing, reminding, pointing to, sending humans back to God through sacramental symbols such as water. The symbol of water in baptism as in creation, combines the two old meaning of water as both life-giving and death-giving. Waters as a symbol is that kind of reality which in being itself known, leads humans to know something beyond itself. As symbol, water differs from simple sign because o

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Hess, Katja. "The Connection Between Baptism and the Reception of the Spirit in Becoming a Christian in Luke-Acts." Religions 16, no. 6 (2025): 763. https://doi.org/10.3390/rel16060763.

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The Traditio Apostolica presents, within the context of Christian baptism, first the water baptism accompanied by a profession of faith, followed by prayer with the laying on of hands. The purpose of this initiation process is the forgiveness of sins, which is more strongly implied in the water rite, and the gift of the Spirit, which is implied in the laying on of hands. This sequence of baptism and laying on of hands, in connection with faith and Spirit reception, is also evident in Acts 19:1–7. Apart from Acts 8:5–25, however, it is the only passage that links baptism with laying on of hands

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Te Rire, Rev Hone, and Steve Taylor. "Children of the Waters: Whirlpools, Waiora, Baptism and Missio Dei." Mission Studies 37, no. 1 (2020): 5–28. http://dx.doi.org/10.1163/15733831-12341694.

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Abstract From space, the Pacific glitters in ocean blue. What might the world’s largest ocean contribute to missio Dei? A spiral methodology is used to trace connections between the baptism of Jesus, early Christian art, recent legal (Treaty of Waitangi Tribunal) research and indigenous knowing, including ocean voyaging, ancestor understandings of whirlpools, Māori water rites and oral history of river beings (taniwha). The argument is that indigenous Oceanic (Māori) understandings of water, in conversation with baptismal narratives, present missio Dei as an immersion in God. Mission is locate

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Bostock, Gerald. "Book Reviews : Baptism By Water and Spirit." Expository Times 103, no. 2 (1991): 57. http://dx.doi.org/10.1177/001452469110300223.

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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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Chang, Kai Hsuan. "Re-Picturing the Reception of the Spirit with Ritual Experience: The Role of Baptism in 1 Corinthians 12:13." Biblical Theology Bulletin: Journal of Bible and Culture 52, no. 3 (2022): 182–95. http://dx.doi.org/10.1177/01461079221108371.

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In this article, I argue that the ritual experience of water-baptism plays an essential role in Paul's metaphorical expression and rhetorical purpose in 1 Corinthians 12:13. To explore the role of baptism, I use conceptual blending theory from cognitive linguistics to define and demonstrate the metaphorical ways in which ritual functions in the human mind. In so doing, I emphasize the performance of a ritual itself and the contextual perception of its performance, arguing for a metaphorical relationship between the two. I apply conceptual blending analysis to interpret the complex interplay of

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ვაშალომიძე, გიორგი. "ნათლისღების იკონოგრაფია და მისი საღვთისმეტყველო – სახისმეტყველებითი ასპექტები". სჯანი 25 (18 жовтня 2024): 117–37. http://dx.doi.org/10.62119/sjn.25.2024.8109.

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The topic we present in this article is the iconography of the Baptism and its theological and typological aspects. It suggests discussion of the iconographic representation of this event. As is known, iconography is one of the most important means of communicating with God. According to the teachings of the Church, the basis of the veneration of icons is the Incarnation of the Second Person (Hypostasis) of the Holy Trinity. As a result of the Incarnation of God the Son, the invisible God became visible, the basis of which is the Incarnation of God. Iconography found its origin in the early Ch

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Parkes, Peter. "Fosterage, Kinship, and Legend: When Milk Was Thicker than Blood?" Comparative Studies in Society and History 46, no. 3 (2004): 587–615. http://dx.doi.org/10.1017/s0010417504000271.

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When social ties are put to the test, proverbs affirm, those of consanguinity usually prevail: “Blood is thicker than water”; or as Arabs put it, “Blood is thicker than milk” (Lane 1893:1097). These enigmatic adages refer to former institutions ofadoptive kinshipin western Eurasia, contrasting the blood of natal kinship with the water of baptism or “spiritual kinship” in Christendom, and with infant fosterage or “milk kinship” in Islam. Other sayings, cited as epigraphs above, argue that the nurture of such adoptive kinship may match or supersede natal kinship, just as baptismal sponsorship wa

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Cocksworth, Ashley. "Revisiting Karl Barth's doctrine of baptism from a perspective on prayer." Scottish Journal of Theology 68, no. 3 (2015): 255–72. http://dx.doi.org/10.1017/s0036930615000101.

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AbstractThis article focuses on Karl Barth's mature doctrine of baptism, as it is developed in the final part-volume of the Church Dogmatics. Published in 1967 (English translation in 1969) as a fragment of the ethics of the doctrine of reconciliation, Barth's theology of baptism is not without its controversy. Among the critiques that the baptism fragment has generated, one of the most significant concerns is over its presentation of the relation between divine agency and human agency. The formal division in the baptism fragment (and its sharp distinction between ‘Spirit baptism’ and ‘water b

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N.P., Pokhilko. "Летописная статья 1044 г. и чудо воскрешения через крещение в «Житиях херсонских святых епископов» / Annalistic article of 1044 year and the miracle of resurrection through baptism in the “Lives of Holy bishops of Сherson”". Materialy po Arheologii i Istorii Antičnogo i Srednevekovogo Kryma (Materials in Archaeology and History of Ancient and Medieval Crimea) 7 (31 грудня 2015): 204–13. https://doi.org/10.5281/zenodo.165118.

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В статье эпизод Житий херсонских святых с чудом воскрешения посредством крещения мертвого мальчика определяется как редакторская вставка. Автор полагает, что акцент на возлиянии освященной воды, пропуск некоторых существенных разделов чина оглашения и крещения, общая катехизическая направленность Житий имеют те же истоки, что и особая актуализация темы крещения «водой» в летописной Речи философа — тексте катехизического содержания с некоторыми аллюзиями на богомильство. Крещение костей Олега и Ярополка и иные сюжеты и мотивы, общие для Житий и летописи, гипотетически связываются с церковно-рел

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Malina, Artur. "“Baptism of Repentance for the Remission of Sins”: Mark 1:4 in Its Context." Biblical Annals 11, no. 4 (2021): 689–707. http://dx.doi.org/10.31743/biban.12794.

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The titular term commonly refers to the baptism administered by John. In the other earliest sources, forgiveness of sins is not closely linked to washing with water performed by him, as the description of the Baptist’s appearance in the Gospel of Mark seems to suggest. The analysis of the verse marked in the title leads to the conclusion that Mark characterizes John’s appearance by two conjoined activities: baptizing and preaching which are expressed by the participles βαπτίζων and κηρύσσων. The first one allows for diagnosing the state of relations between humans and God. This diagnosis is ex

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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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Jenson, Robert. "A Lutheran Among Friendly Pentecostals." Journal of Pentecostal Theology 20, no. 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.

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AbstractJenson offers an appreciative response to the overtures of Jeffrey Lamp (Scripture), Chris Green (sacraments), Michael Chan (Judaism), and Rick Bliese (the charismatic Spirit). In explicating his theological stance, Jenson calls for a deeper appreciation of the sacramental unity of the Church and of the church's Spirit-shaped history. In regard to Judaism, he calls for Jewish and Christian theologians to think together on shared problems. Jenson accepts the genuineness of charismatic gifts, but he cannot agree with Pentecostalism's doctrine of a Spirit baptism subsequent to water bapti

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Pruteanu, Petru-Mihail. "The Doctrine of Original Sin and its Influence on the Theology and Practice of Baptism." Review of Ecumenical Studies Sibiu 15, no. 1 (2023): 81–104. http://dx.doi.org/10.2478/ress-2023-0105.

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Abstract In the 20th century, both in the East, but mostly in the West, a genuine movement of patristic and liturgical renewal took shape, aiming to establish as to what degree the theological discourse and the liturgical life of the Church today corresponds to the spirit and the practice of the Church of the first centuries. In this spirit, the question was often asked if the generalization of infant baptism in the West (5th century), but also in the East (6th century), was influenced by the theory of “original sin” and the Augustinian “bogeyman” concerning the inevitable condemnation to hell

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Brandt, Olof. "The Symbolism of Water in Early Christian Baptisteries." Current Swedish Archaeology 11, no. 1 (2021): 11–24. http://dx.doi.org/10.37718/csa.2003.01.

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The symbolism of water in the Early Christian baptisteries was not expressed in the architecture of the building but rather in its decoration. This article illustrates the references to water in the sculptures and inscriptions of the fourth and fifth-century phases of the Lateran baptistery in Rome. This decoration shows that the water was a symbol ofboth li fe and death: the death of the sinner and the life of God, to which baptism gave access.

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Minczew, Georgi. "John the Water-Bearer (Ивань Водоносьць). Once Again on Dualism in the Bosnian Church". Studia Ceranea 10 (23 грудня 2020): 415–24. http://dx.doi.org/10.18778/2084-140x.10.20.

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The article examines the debate as to the direct influence of Bulgarian and Byzantine Bogomilism upon the doctrine of the Bosnian Church. The author traces some scholarly views pro et contra the presence, in the Bosnian-Slavic sources, of traces of neo-Manichean views on the Church, the Patristic tradition, and the sacraments. In analyzing two marginal glosses in the so-called Srećković Gospel in the context of some anti-Bogomil Slavic and Byzantine texts, the article attempts to establish the importance of Bulgarian and Byzantine Bogomilism for the formation of certain dogmatic and ecclesiolo

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Koch, Dietrich-Alex. "Living Water. Images, Symbols, and Settings of Early Christian Baptism." Theologische Rundschau 78, no. 1 (2013): 120. http://dx.doi.org/10.1628/004056913x661531.

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Abueladas, AbdEl-Rahman, and Emad Akawwi. "Ground-penetrating radar inspection of subsurface historical structures at the baptism (El-Maghtas) site, Jordan." Geoscientific Instrumentation, Methods and Data Systems 9, no. 2 (2020): 491–97. http://dx.doi.org/10.5194/gi-9-491-2020.

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Abstract. The baptism (El-Maghtas) site is located to the north of the Dead Sea on the eastern bank of the Jordan River. Previous archeological excavations in the surrounding area have uncovered artifacts that include the location that was home to “John the Baptist”, who lived and preached in the early 1st Century AD and is known for baptizing Jesus. Archeological excavations have revealed walls, antiquities, and ancient water systems that include conduits, pools, and ancient pottery pipes. A ground-penetrating radar (GPR) survey was carried out at select locations along parallel profiles usin

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Dorame, Katie. "Alien Apostles." Boom 5, no. 4 (2015): 4–13. http://dx.doi.org/10.1525/boom.2015.5.4.4.

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In her series of oil paintings and pen-and-ink drawings Alien Apostles, Tongva artist Katie Dorame reimagines the arrival of Spanish missionaries in California as an alien invasion. In her works, alien missionaries used baptism as a tool, baptizing neophytes with glowing green holy water, supernaturally branding them forever.

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Taylor, Joan E., and Federico Adinolfi. "John the Baptist and Jesus the Baptist: A Narrative Critical Approach." Journal for the Study of the Historical Jesus 10, no. 3 (2012): 247–84. http://dx.doi.org/10.1163/17455197-01003003.

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Narrative criticism is not usually employed as a means of exploring historical knowledge. However, in this article it is argued that narrative patterns can be indicative of history masked by overt rhetoric. In the narrative of Jesus’ ministry in Galilee the Gospel of Mark includes the persistent presence of water, often in combination with wilderness places and crowds. This pattern replicates the same features associated with John the Baptist, creating a narrative template for Jesus continuing John’s baptism, which Mark knew to be concerned with ritual purity, and yet explicit mention of Jesus

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Baker, Josiah. "Washed in the Spirit: toward a Pentecostal theology of water baptism." Journal of Pentecostal and Charismatic Christianity 42, no. 1 (2021): 88–89. http://dx.doi.org/10.1080/18124461.2021.1979782.

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Degórski, Bazyli. "Chrzest w "Traktach wielkanocnych" św. Gaudentego z Bresci." Vox Patrum 57 (June 15, 2012): 103–13. http://dx.doi.org/10.31743/vp.4121.

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In the fullness of times, Christ is present at the Wedding Feast in Cana, a town called possessio gentium territory of the Gentiles. Besides the Bridegroom are Moses, pre-figured by the man in charge of the feast; Mary, who symbolizes in herself the Patriarchs, the Prophets and all the just ones of the Old Testament; the Apostles – to whom it will be commanded to preach the word and to minister Baptism. In such a context Christ renders the Church, gathered from the multitude, His Spouse, and He grants her, through the intercession of Mary, the gift of the new wine: the Holy Spirit. In Christ

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Blanco-Sarto, Pablo. "El inicio del camino. Fe, bautismo y pertenencia a la Iglesia en el pensamiento de Joseph Ratzinger." Wrocławski Przegląd Teologiczny 28, no. 2 (2020): 49–61. http://dx.doi.org/10.52097/wpt.3513.

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Through baptism the new Christian is born of water and immersed in the resurrection of Christ. This paper addresses, firstly, the liturgical dimension of the act of faith, according to the studies of the Bavarian theologian. This reviving immersion influences all the dimensions of the person: from the cognitive to the ethical, without forgetting the relational and emotional ones. After this, the social and communitarian dimension of the act of faith is emphasized, which introduces us into a believing and saving community. Finally, the author reminds us of the effects, such as the light and joy

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