Journal articles on the topic 'Baptise'
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1
Ferguson, Everett. "Baptism according to Origen." Evangelical Quarterly 78, no. 2 (April 21, 2006): 117–35. http://dx.doi.org/10.1163/27725472-07802003.
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For Origen baptism was prefigured in the Old Testament and in John’s baptism and it in turn prefigures the eschatological baptism of fire. Baptism bestows the forgiveness of sins and the indwelling of the Spirit. Origen offers explanations as to why it is appropriate to baptise infants who have not yet sinned. He understands martyrdom as a form of baptism, in blood. Those baptised are required to repent and believe.
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Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern." Ecclesiastical Law Journal 23, no. 1 (January 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.
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In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.
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JANCZEWSKI, ZBIGNIEW. "Konieczność odłożenia chrztu dziecka wyzwaniem dla ewangelizacji jego rodziców." Prawo Kanoniczne 58, no. 4 (September 20, 2016): 103. http://dx.doi.org/10.21697/pk.2015.58.4.07.
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Canon 868 paragraph 1 number 2 decides: for an infant to be baptised lawfully it is required: that there be a well-founded hope that the child will be brought up in the catholic religion. If such hope is truly lacking, the baptism is, in accordance with the provisions of particular law. In Poland many Catholics who life is discordant with hope want to baptise his children.
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Sannikov, Sergiy. "Discussions About Water Baptism in West and East." European Journal of Theology 28, no. 2 (December 1, 2020): 136–43. http://dx.doi.org/10.5117/ejt2019.2.005.sann.
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SummaryThis article analyses the emergence of new liturgical thinking in the Baptist movement, especially in the Slavic Baptist churches, in the context of the worldwide liturgical renewal. The author points to British Baptist sacramentalism, to ‘A Manifesto for Baptist Communities’ in North America, criticising these movements, and then to the comparable discussion in the Slavic churches after the collapse of the Soviet Union. Particular emphasis is put on water baptism, as a test case showing different theological approaches to understanding God’s presence in the liturgy. The article considers the discussion on the understanding of baptism in the journal Theological Reflections and concludes that the question of what saves ‐ faith, repentance or baptism ‐ is incorrect because it does not take into account the integrity of the process of salvation shown in the Bible.RésuméL’auteur analyse les nouvelles conceptions liturgiques au sein de la mouvance baptiste, plus particulièrement dans les Églises baptistes slaves, et ce dans le contexte d’un renouveau liturgique mondial. Il fait état du sacramentalisme baptiste britannique, du « manifeste pour les communautés baptistes » en Amérique du nord, critique ces mouvements, puis considère les tendances comparables dans les Églises slaves suite à la chute de l’Union soviétique. Il considère en particulier le baptême d’eau comme un cas type permettant de mettre en lumière des approches théologiques diverses à propos de la présence de Dieu lors de la pratique liturgique. Il considère le traitement du baptême dans le journal intitulé Theological Reflections et conclut que la question de savoir si c’est la foi, la repentance ou le baptême qui sauve est inappropriée parce qu’elle ne prend pas en compte la globalité du processus de salut tel qu’il apparaît dans la Bible.ZusammenfassungDer vorliegende Artikel analysiert ein neues liturgisches Denken, das unter den Baptisten Raum gewinnt, insbesondere in den slawischen Baptistengemeinden, und zwar im Rahmen der weltweiten liturgischen Erneuerungsbewegung. Der Autor verweist auf Sakramentalismus bei den britischen Baptisten sowie auf ,,Ein Manifest für Baptistische Gemeinden“ in Nordamerika und unterzieht diese Bewegungen einer kritischen Betrachtung. Dann wendet er sich einer ähnlichen Diskussion in den slawischen Kirchen und Gemeinden nach dem Zusammenbruch der Sowjetunion zu. Er legt einen besonderen Schwerpunkt auf die Wassertaufe als Testfall und zeigt unterschiedliche theologische Ansätze auf, die Gegenwart Gottes in der Liturgie zu begreifen. Der Artikel berücksichtigt die Diskussion über das Verständnis von Taufe in der Zeitschrift Theological Reflections und zieht die Schlussfolgerung, dass die Frage nach dem, was rettet ‐ Glaube, Buße oder Taufe ‐ unzutreffend ist, weil sie nicht den gesamten Erlösungsprozess wie in der Bibel aufgezeigt berücksichtigt.
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Grześkowiak, Jerzy. "Etapy rozwoju liturgii sakramentu małżeństwa na Zachodzie do XII wieku." Vox Patrum 8 (August 16, 1985): 295–309. http://dx.doi.org/10.31743/vp.10435.
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L'expression de saint Paul: "se marier dans le Seigneur" signifie en tout premier lieu qu' un baptise ne peut epouser qu' un autre baptise, et que saint Paul considere le mariage comme une realite, qu’ il faut assumer dans la foi et vivre chretiennement.
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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 (January 26, 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 sent to him by a concerned onlooker just months after his heterodoxy became public.
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Prostak, Rafał. "Credobaptism and religious policy. Separation of church and state, freedom of religion, and religious tolerance in the writings of the early Baptists." Chrześcijaństwo-Świat-Polityka, no. 24 (May 11, 2020): 214–28. http://dx.doi.org/10.21697/csp.2020.24.1.28.
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The aim of the article is to reconstruct the relationships between the Baptist understanding of baptism (credobaptism; believer’s baptism) and church and the religious policy promoted by the early Baptists. The following texts are explored: A Short Declaration of the Mystery of Iniquity (1612) by Thomas Helwys; Persecution for Religion Judged and Condemned (1615) by John Murton; and Religious Peace: Or, a Plea for Liberty of Conscience (1614) by Leonard Busher. Helwys and Murton were leaders of the congregation of Spitalfields, the first Baptist community in the Kingdom of England. Busher, lesser known, probably belonged to the congregation, and his said work is the first treaty to defend freedom of religion by a Baptist.
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SCHOFIELD, ROGER. "‘Monday's child is fair of face’: favoured days for baptism, marriage and burial in pre-industrial England." Continuity and Change 20, no. 1 (May 2005): 93–109. http://dx.doi.org/10.1017/s0268416004005326.
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In the past a couple had the choice of a day from Monday through Sunday on which to baptise their child, or to get married, or to have their burials registered. The day chosen would reflect the parents' own preferences for days of leisure. As each date was converted by computer during the process of family reconstitution to a number of days that had elapsed since the first of January, 1 AD, all that it was necessary to do was to divide the number corresponding to the date by 7 to get the day of the week. Three graphs reveal, with some surprises, the relative popularity of the days of the days of the week chosen for baptisms, burials and marriages, from 1542 to 1847.
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Lang, Bernhard. "The Baptismal Raising of Lazarus." Novum Testamentum 58, no. 3 (June 3, 2016): 301–17. http://dx.doi.org/10.1163/15685365-12341531.
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Though well hidden, the theme of baptism informs the whole story of the raising of Lazarus (John 11). The note about Jesus’ sojourn at the very place where John the Baptist had previously been active (John 10:40-42) forms the introduction to the Lazarus story. Just as a musical clef dictates pitch, this passage announces the theme: baptism. Once readers are set on this track, they cannot miss the hidden point. Ritually, the person being baptised is pushed into the realm of death, so that he can emerge to a new life.
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Den Heijer, A. J. "Gereinigd, klaar voor Gods komst: de doop in Lucas-Handelingen." Theologia Reformata 65, no. 2 (June 1, 2022): 141–57. http://dx.doi.org/10.21827/tr.65.2.141-157.
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This article provides an overview of the motif of baptism in Luke-Acts. It argues that Luke presents the baptism of John as a particular kind of Jewish purification rite, that is, as a purification that accompanies a changed way of life and that prepares the people of Israel for the coming of the Lord. In Acts, Luke emphasizes the continuity between the baptism of John and baptism in the name of Jesus. Both are baptisms of repentance and both prepare for the eschatological coming of the Lord. At the same time, differences can be seen between both baptisms: after Easter, according to Acts 18-19, the baptism of John is no longer sufficient. The conclusion links the findings to current debates on baptism in reformed churches. The practice of infant baptism has its value, but risks losing the biblical emphasis on the new way of life expected of the baptized.
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Jones, Marvin. "The Ecclesiological Contributions of Thomas Helwys’s Reformation in a Baptist Context." Perichoresis 15, no. 4 (December 1, 2017): 73–89. http://dx.doi.org/10.1515/perc-2017-0023.
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Abstract The English Separatist movement provided the background for which John Smyth and Thomas Helwys emerged to reconstitute a biblical ecclesiology. Through the study of the New Testament, they came to the position that infant baptism and covenantal theology could not be the foundation for the New Testament church. Both men embraced believer’s baptism as the basic foundation in which a recovered church should be built. Unfortunately, Smyth defected to the Mennonites, leaving Thomas Helwys to continue the fledging work known as Baptists. This article will examine the life of Thomas Helwys and his contribution to Baptist ecclesiology; it will also review selected literary works that contributed to the recovery of a New Testament church and the founding of Baptist ecclesiology.
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Bozeman, Theodore Dwight. "John Clarke and the Complications of Liberty." Church History 75, no. 1 (March 2006): 69–93. http://dx.doi.org/10.1017/s0009640700088338.
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In the historiography of English and American Baptist movements there is no more familiar convention than this: Baptists early and late championed freedom of the religious conscience, rejected the use of force in spiritual affairs, and, either expressly or by implication, accepted the corollary of religious pluralism. With few exceptions, modern scholars have either assumed or implied by the logic of their arguments that the historic Baptist commitment to religious liberty was not only strong but categoric. By implication also, it did not evolve but arose full blown in the initial Anglo-American Baptist insurgency itself in the seventeenth century. To take one example: in a chapter-length treatment of the “struggle for religious liberty,” a currently authoritative history of American Baptists affirms that colonial Baptists “led other dissenters in championing the cause of religious liberty” and the separation of church and state. Then as later, the advocacy of freedom “for persons of all faiths—or no faith” was their “genius.“ Genius—here is the key claim. Liberty of religious choice and practice is joined to conversion or adult baptism as a principle of the faith both original and definitive. Baptist intoleration in any form becomes a virtual oxymoron.
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Słotwińska, Helena. "The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Children’s Baptism." Religions 13, no. 6 (June 6, 2022): 512. http://dx.doi.org/10.3390/rel13060512.
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The topic of the article “The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Baptism for Children” deals with the sacraments in the Catholic Church, particularly baptism as the first of the seven sacraments. As signs, sacraments are also meant to instruct, and indeed they do, for the meaning and grace of baptism are made clear in the rites of its celebration Union with Christ leads to confession of faith in the One God: Father, Son and Holy Spirit. The profession of faith, closely related to baptism, is eminently Trinitarian. The Church baptises: “In the name of the Father and of the Son and of the Holy Spirit” (Matt. 28,19), the Triune God to whom the Christian entrusts his life.The basis for analyzing the rites of baptism will be the Order of Baptism for Children during mass, which contains very important instructions that can be grouped into three points: (1) instructions about God the Father, (2) instructions about the essence of baptism and its importance for the parish and the baptized, (3) instructions about the duties of the baptized and their parents and godparents. In the sacraments God occupies the central place, and the sacrament of baptism, by instructing about God the Father, the first issue, brings closer three fundamental truths about God: (a) God’s initiative in the salvation for man, (b) God’s omnipotence (universal, loving and mysterious), and (c) God’s goodness. The second issue deals with: (a) the essence of baptism based on the terms given in the Rite of Receiving the Children (baptism, faith, the grace of Christ, admission to the Church, and eternal life); (b) the meaning of infant baptism for the parish community; and (c) the meaning of baptism for the child. Likewise, the third issue is also divided into two parts, with an instruction (a) on the duties of the baptized and (b) the duties of baptized children, parents and godparents.
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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Baptisan Roh Kudus dalam Teologi Pantekosta dan Implikasinya Bagi Hidup Orang Percaya." Ritornera - Jurnal Teologi Pentakosta Indonesia 1, no. 1 (June 8, 2021): 21–36. http://dx.doi.org/10.54403/rjtpi.v1i1.4.
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The question of what it means to be baptized with the Holy Spirit and how it happens, has created many great dividing lines and even endless debates from the past until now among Christians. Also the debate regarding the time and way of being baptized in the Holy Spirit also often becomes a polemic at the time of repentance or after? To answer this problem, this research was carried out using a qualitative method with a library approach, namely by collecting information from various textbooks and journals, then the researchers analyzed the concept of baptism and the concept of the baptism of the Holy Spirit as a conceptual framework that can provide a theological frame for how the baptism of the Holy Spirit is carried out. in Pentecostal Theology and its implications for believers. The conclusion of this study is how the implications of the baptism of the Holy Spirit which are agreed upon and experienced by people who believe in the Lord Jesus Christ increasingly give power and a very strong commitment to service for believers in their devotion to God.Pertanyaan tentang arti dibaptis dengan Roh Kudus dan bagaimana hal itu terjadi, sudah banyak membuat garis pemisah besar bahkan perdebatan yang tiada ujung dari dulu sampai saat ini di kalangan umat kristiani. Juga perdebatan terkait waktu dan cara seseorang dibaptis Roh Kudus juga sering kali menjadi polemik saat bertobat atau setelahnya?. Untuk menjawab permasalah ini maka dilakukan tinjauan pustaka, yaitu dengan cara menganalisis tentang konsep baptisan dan konsep baptisan Roh Kudus sebagai sebuah kerangka konsep yang dapat memberikan bingkai teologis bagaimana baptisan Roh Kudus dalam Teologi Pentakosta dan implikasinya bagi orang percaya. Implikasi dari baptisan Roh Kudus yang diamini dan dialami orang percaya semakin memberi kuasa dan komitmen pelayanan yang sangat kuat bagi orang percaya dalam pengabdiannya kepada Allah.
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Keshet, Hanoch Ben. "Mark 10:38–39: Was Jesus’s Challenge ‘Drinking the Cup and Becoming Drunk’? Extended Senses of Baptizō in the NT." Evangelical Quarterly 90, no. 3 (April 26, 2019): 246–63. http://dx.doi.org/10.1163/27725472-09003004.
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Use of baptizō and baptisma in Mark 10:38–39 to signify ‘destined suffering’ has puzzled many exegetes. It appears, however, that baptizō bore a contemporary extended sense of intoxicate that provides a reasonable solution. Jesus’s original Semitic saying behind Mark 10:38–39 may have challenged James and John with drinking the cup and being drunken, employing two Semitic metaphors to signify a horrific ordeal. This article reviews evidence that supports use of baptizō for intoxication. The article also reviews Eckhard Schnabel’s proposed lexical entry for defining extended senses of baptizō, including drunkenness, and his call to translate baptizō in the NT and not merely to transliterate it as ‘baptize’.
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Wanner, Catherine. "Sectarian Traitors? Factors that Supported and Thwarted Conversion among Baptist Communities under Two Regimes in the Early Twentieth Century." Review of Ecumenical Studies Sibiu 14, no. 2 (September 1, 2022): 218–39. http://dx.doi.org/10.2478/ress-2022-0103.
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Abstract In the late Russian Empire, and later Soviet Ukraine, aspects of Baptist doctrine and communal life earned Baptists the suspicion of their Orthodox neighbors and of state and ecclesiastical authorities. Depending on the dynamics of change, the perceived foreign origins of Baptism, their advocacy of pacificism, and their understandings of morality and transformation were either viewed favorably and allowed these communities to grow through conversion. Or, the same attributes earned Baptists the wrath of state and Church authorities and led to repression. This article analyzes how and why the threat posed by a minority faith group changed over time and how these communities adapted.
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CHOI, DANIEL KAM-TO. "The Baptist Endeavours in Biblical Translation in China before the Chinese Union Version." Journal of the Royal Asiatic Society 30, no. 2 (July 3, 2019): 341–64. http://dx.doi.org/10.1017/s1356186319000270.
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AbstractThe purpose of this study is to present a historical review of the Bible translation of Baptist missionaries in China before the publication of the Chinese Union Version (CUV) in early twentieth century, especially the significance of the Baptist translations in this period. This study will also discuss the differences in translation approaches and practices of the Baptists from other denominations.The history of Chinese Bible translation by the Baptists started when English Baptist missionary Joshua Marshman (1768–1837) and his Armenian helper Johannes Lassar (1781–1835?) published their translation of the whole Bible in 1822 in Serampore. In the 1840s, the Protestant missionaries from different countries and missions decided to translate the Bible into classical Chinese with standardised terminologies for the names and terms in the Bible. This version was known as the Delegates’ Version and was the most important project of common Bible before the CUV. However, it uncovered heavy hiccup and disputes in translating, especially the difficulties in translating religious terms into Chinese. Their biggest point of contention was which, Shen or Shangdi, was the suitable translation of the word “God.” Furthermore, the Baptists insisted Shen as well as Jin (which meant “immerse”) for baptism, while the others recommended Xi (which meant “wash”). In the end, the Baptists withdrew from the translation committee and translated several versions in classical Chinese only by themselves between the 1840s and the 1870s. Until the early twentieth century, Baptist missionaries dedicated themselves to translating the Bible into various Chinese dialects.Although the Baptists had excellent achievements in the history of Bible translation, they had only played an insignificant role in the project of the CUV and shared the consequent of the CUV after its publication. This paper aims to investigate the work of the Baptists in several aspects, including their translation approaches and problems as well as their significance in the history of Chinese Bible translation.
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Witczyk, Henryk. "Od Ewangelii o Jezusie pełnym mocy do Ewangelii krzyża." Verbum Vitae 2 (December 14, 2002): 201–22. http://dx.doi.org/10.31743/vv.1347.
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Four genres of the original Gospel kerygma present images of Christ in the New Testament, each portraying the face of Jesus in their historical-literary context. John the Baptist teaches about Gods judgement in the presence of the Saviour from Nazareth, who will baptise in the Holy Spirit and fire. Jesus preaches the Good News of conversion and forgiveness, and is the one who has come to bring Gods goodness and love, inviting men to a new life and salvation. Peter proclaims the Gospel at Pentecost as the full revelation of Gods power shown by the presence of Jesus risen from the dead. Paul is rejected by the Greek intelligentsia in Athens for teaching these same truths of Jesus death and resurrection. His Gospel message becomes the proclamation of Jesus cross, the loving death of Christ, which is the beginning of the Good News of salvation for the world. For Paul, Christs resurrection stems from his death on the cross, a loving sacrifice. All Christians must meditate on and teach of Christs cross in order to build the Church today just as the first apostles did when bringing the Good News of salvation with its full power to convert the hearts of people.
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Sumiwi, Asih Rachmani Endang. "Analisis Biblika Baptisan Roh Kudus Dan Penuh Dengan Roh Kudus." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 1–20. http://dx.doi.org/10.34081/fidei.v1i1.1.
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The baptism of the Holy Spirit and filled with the Holy Spirit is a general term among Pentecostal and Charismatic Churches. However, these two things are sometimes questioned among mainline churches, especially with regard to the outward signs that accompany the event of the baptism of the Holy Spirit.To answer this question a biblical analysis is needed. This biblical analysis includes definitions in the original Greek, inventorying how they happened and written in the Bible, and then inductively drawn the conclusion of the baptism of the Holy Spirit and filled with the Holy Spirit.The baptism of the Holy Spirit has two meanings: first, a person is baptized by the Holy Spirit into the body of Christ to become part of the body of Christ (1 Cor 12: 12-13); the second, a person baptized by the Lord Jesus into the Holy Spirit so that he is under the control of the Holy Spirit (Mk 1: 8).Full of the Holy Spirit is a state in which the Holy Spirit overwhelms or controls all aspects of the believer's life so that what he does as the Holy Spirit des.Key Words: Baptism of The Holy Spirit, Holy Spirit, GlossolaliaAbstrakBaptisan Roh Kudus dan penuh dengan Roh Kudus adalah istilah umum di kalangan Gereja-gereja Pentakosta dan Karismatik. Namun demikian kedua hal ini kadang-kadang dipertanyakan di kalangan gereja-gereja arus utama, khususnya sehubungan dengan tanda-tanda lahiriah yang menyertai peristiwa baptisan Roh Kudus.Untuk menjawab pertanyaan ini perlu dilakukan analisis biblikal. Analisis biblikal ini meliputi definisi dalam bahasa aslinya, yaitu bahasa Yunani, menginventarisasi bagaimana hal-hal tersebut terjadi dan dituliskan di dalam Alkitab, lalu secara induktif ditarik kesimpulan mengenai baptisan Roh Kudus dan penuh dengan Roh Kudus.Baptisan Roh Kudus memiliki dua pengertian: yang pertama, seseorang dibaptis oleh Roh Kudus ke dalam tubuh Kristus sehingga menjadi bagian dari tubuh Kristus (1 Kor. 12:12 -13); yang kedua, sesorang dibaptis oleh Tuhan Yesus ke dalam Roh Kudus sehingga ia berada dalam penguasaan Roh Kudus (Mrk 1:8).Penuh dengan Roh Kudus adalah keadaan di mana Roh Kudus menguasai atau mengendalikan seluruh segi kehidupan orang percaya tersebut sehingga apa yang dilakukan seperti apa yang Roh Kudus mau.Kata-kata kunci: baptisan Roh, kepenuhan Roh, Roh Kudus, glossolalia, bahasa roh
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Faber, Ryan. "Infant Baptism and Church Membership: Issues and Ambiguity." Ecclesiology 17, no. 3 (October 19, 2021): 390–407. http://dx.doi.org/10.1163/17455316-bja10014.
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Abstract People are initiated into the church by baptism. But what does it mean when baptism is administered to an infant? What does it mean that a baptised child is a member of the church? What privileges and responsibilities accompany that membership? This article explores discussions of and decisions about the admission of baptised members to the Lord’s Supper and the discipline of baptised member in the Christian Reformed Church in North America. Marked by a lack of consensus about the status and spiritual standing of baptised children, these discussions and decisions reveal ambiguity about infant baptism and church membership.
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Walker, Anthony R. "The first Lahu (Muhsur) Christians: A community in Northern Thailand." Acta Orientalia Vilnensia 11, no. 2 (January 1, 2010): 7–28. http://dx.doi.org/10.15388/aov.2010.3650.
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Universiti Brunei DarussalamBetween 10 to 20 per cent of all the Tibeto-Burman-speaking Lahu people now subscribe to one or another version of the Christian religion.The largest proportion of present-day Lahu Christians inherited the genre of this Western religion propagated by American Baptist missionaries in the former Kengtung State of Burma (from 1901 to 1966), in Yunnan (from 1920 to 1949), and in North Thailand (from 1968 to 1990). For this reason, it is often thought that pioneer American Baptist among the Lahu, William Marcus Young (1861–1936), was the first to induct a representative of this people into the Christian faith.In fact this is not the case. The first Lahu Christians lived in North Thailand, baptised by long-time Chiang Mai-based American Presbyterian missionary, Daniel McGilvary. This was in 1891, thirteen years before Young’s first baptism of a Lahu in Kengtung, Burma, in October 1904.The paper addresses three questions. Why were Lahu living in upland North Thailand in the early 1890s? Why did one small Lahu community decide to embrace the Christian religion? Finally, why, in stark contrast to Baptist Christianity in the Lahu Mountains, did this fledgling Lahu Presbyterian community disappear, apparently without trace, sometime after 1920?
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Briggs, John. "John Owen, baptism and the Baptists, The Strict Baptist Historical Society Bulletin." Baptist Quarterly 48, no. 3 (June 26, 2017): 140. http://dx.doi.org/10.1080/0005576x.2017.1335925.
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Colijn, J. J. A. "Hoe diep is het water van de doop?" Theologia Reformata 65, no. 2 (June 1, 2022): 158–77. http://dx.doi.org/10.21827/tr.65.2.158-177.
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This article reflects on the Reformed theology and practice of infant baptism from an intercultural and ecumenical perspective. It looks at the socio-cultural and ecumenical context in which the Reformed theology and practice of infant baptism emerged, and the current Dutch context in which infant baptism is practiced and the appropriation of the Reformed theology and practice of infant baptism in the Reformed Churches in the Netherlands (lib.). It then examines the ecumenical questions around the practice of ‘re-baptism’, and makes a distinction between re-baptism as related to joining an Evangelical or Baptist church, and re-baptism of Reformed believers, who remain members of the Reformed Churches in the Netherlands (lib.). Finally, the article weighs the questions and topics on the future of the Reformed theology and practice of infant baptism in the Netherlands, especially against the background of the ecumenical conversation with Evangelical and Baptist Christians.
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Frayer-Griggs, Daniel. "'Everyone Will Be Baptized in Fire': Mark 9.49, Q 3.16, and the Baptism of the Coming One." Journal for the Study of the Historical Jesus 7, no. 3 (2009): 254–85. http://dx.doi.org/10.1163/147686909x12497389140543.
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Mark 9.49, with its odd juxtaposition of the images of salt and fire, is a notoriously difficult text, which has mystified many interpreters and engendered numerous conflicting interpretations. In a regrettably disregarded article, T.J. Baarda suggested that the original form of the saying may have been 'For everyone will be baptized in fire'. This study argues that Baarda's proposal is remarkably plausible given its coherence with the preaching of John the Baptist and other aspects of the Jesus tradition. Also considered herein is the previously unobserved possibility that Baarda's reconstruction may offer solutions to problems that have long frustrated interpreters of the Baptist's pronouncement regarding the coming one who would baptize with the Holy Spirit and fire (Q 3.16).
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Paradis, Swann. "« Parle et je te baptise ! » De l’âme des bêtes au siècle des Lumières." Voix Plurielles 12, no. 2 (December 12, 2015): 76–94. http://dx.doi.org/10.26522/vp.v12i2.1272.
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Le siècle des Lumières voit théologiens, philosophes et naturalistes s’interroger quant à la supériorité de l’homme sur la bête, alors qu’ils tentent de préciser la nature de la frontière qui les sépare. Qui est la bête ? A-t-elle une âme ? Dans l’affirmative, de quelle nature est-elle (matérielle ou spirituelle) ? Quelle est alors sa destinée (mortelle ou immortelle) ? Les bêtes souffrent-elles ? Dieu est-il injuste alors envers ces êtres innocents ? Partagent-elles notre faute originelle ? Autant de questions, emblématiques des incertitudes qui saisissent l’esprit des Lumières quand l’animalité le taraude, et qui annoncent un raffinement des limites entre natures humaine et animale. C’est dans cette optique que cet article propose une esquisse de la représentation de l’âme des bêtes en cette période où la variété des postures philosophiques témoigne de l’épistémè d’une anthropologie naissante où faire de l’âme de l’homme un objet d’histoire naturelle passe non plus seulement par un recours à la Révélation, mais par une réflexion sur la sensibilité. Pour ce faire, nous mettrons en perspective deux postures qui se succèdent chronologiquement : tout d’abord, la religieuse, héritage du cartésianisme, avant d’explorer comment le sensualisme ambiant proposera des représentations nuancées qui ouvriront sur une possible continuité biologique et morale entre l’homme et l’animal.
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Jurcoi, Emanuel. "The significance of the Congress of Union and Reorganization held on November 9-10, 1935, in Arad." Journal of Church History 2021, no. 2 (December 1, 2021): 79–88. http://dx.doi.org/10.24193/jch.2021.2.5.
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"Abstract: The Baptist cult had organized the following congresses: Pre-Congress of 1919 (Buteni), Congress of 1920 (Buteni), 1922 (Oradea), 1928 (Curtici), 1931 (Talpoş), 1932 (Timişoara), 1935 (Arad). Between 1932 and 1934, so-called fractional congresses were organized. The congress of 1935 in Arad is labeled as the congress of union and reorganization because in 1932 the Union of Christian Baptist Churches in Romania split. In this study I will analyze both the reunion process or reunion attempts, the motivation of the reunion and the description of the reunion congress. Attempts and initiatives to reunite the two Baptist unions have been identified both within the country, by the Romanian Baptist diaspora and by the World Alliance of Baptists. The motives for the reunion were related to the rights of the Baptists, their desire for peace, and their spiritual duty to spread the gospel. The strong characters of the two unions could not be overcame except by the sufferings of the persecuted Baptists, such as raising awareness of the death of one of the most meek, industrious, and wise, and humble people of the Baptists of that time — Theodor Sida. In Arad, the Baptists organized events in sumptuous buildings since 1929 - the ordination of Lucaşa Sezonov to the Red Church, 1930 - Southeast European Baptist Congress in the Arad Theater building, 1935 - Congress of the reunion of Baptists at the White Cross Hotel and 1945 - Congress Romanian Baptist Union at the Cultural Palace in Arad."
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Bingham, Matthew C. "Radical Religion and Laudian Rites: Baptists and the Imposition of Hands in Revolutionary England." Journal of British Studies 61, no. 3 (July 2022): 621–43. http://dx.doi.org/10.1017/jbr.2021.187.
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AbstractThis article argues that the radical religious movements emerging during the English Revolution were indebted to a wider range of influences than is commonly assumed. This overarching argument is advanced through a close examination of a specific religious rite practiced by English General Baptists during the 1640s and 1650s: during this period, many General Baptists began to lay hands upon newly baptized converts as an initiatory liturgical rite. While this phenomenon has been widely noted, the full significance of the practice has not been fully appreciated due to both a failure of scholars to adequately locate the rite within a broader historical and theological context and a cluster of interpretive errors that have persisted throughout the literature. Though commonly interpreted as an example of radical puritanism, the Baptist imposition of hands is better understood as a radical reappropriation of confirmation as practiced in the Church of England, and more specifically, a reinterpretation of confirmation as it was pioneered by Laudian divines during the 1630s. By illuminating ways in which the General Baptist practice of laying on of hands echoed a High Church Laudian sacramentalism typically not associated with religious radicalism, this article broadens understanding of the provenance of radical religious ideology during the mid-seventeenth century and further evidences the dizzying theological eclecticism of the period.
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May, David M. "Saying the Lord’s Prayer in Baptist Bibleland." Review & Expositor 118, no. 4 (November 2021): 442–59. http://dx.doi.org/10.1177/00346373221099501.
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The Lord’s Prayer in Baptist spirituality and life is briefly surveyed from several different perspectives. First, the role of the Lord’s Prayer is considered in relationship to Baptist worship and liturgy. As is illustrated, the Lord’s Prayer has not been a frequent companion with Baptists in their worship. Second, the designation of Lord’s Prayer is only one of several labels given by Baptists to the prayer found in Matt 6:9–13. A favorite label for Baptists is to refer to these verses as “the Model Prayer,” because they understand it as a pattern for prayer. Third, the Lord’s Prayer is studied from the perspective of various English translations with Baptist influence or translators. Finally, the use of the Lord’s Prayer among a sampling of Baptist writers and scholars is considered.
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Liutkevičius, Eugenijus. "Ukrainos baptistų judėjimo transformacijos visuomenės pokyčių ir lūžių akivaizdoje." Lietuvos etnologija / Lithuanian ethnology 21 (30) 2021 (December 31, 2021): 75–98. http://dx.doi.org/10.33918/25386522-2130003.
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Transformations of the Ukrainian Baptist Movement in the Face of Societal Changes and Upheav als This article focuses on the development of the Ukrainian Baptist movement after the dissolution of the USSR. Based on ethnographic fieldwork, it marks and examines two reasons for the rapid transformation of the Baptist movement, namely the uneasy political situation and the involvement of local evangelicals in the social services. The article investigates the specificity of the context of the post-Soviet Baptist movement in Ukraine: how a particular conservative tradition subsequently comes under increasing pressure from open-style Baptists. Key words: Baptists, Ukraine, the Bible, transformation, tradition.
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Veys, Fanny Wonu. "Compte rendu de Jean-Baptise Pompallier. Vicaire apostolique des Maoris (1838-1868), de Yannick Essertel." Journal de la société des océanistes, no. 142-143 (December 31, 2016): 292–94. http://dx.doi.org/10.4000/jso.7512.
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Förster, Niclas. "Jesus der Täufer und die Reinwaschung der Jünger." New Testament Studies 64, no. 4 (September 3, 2018): 455–72. http://dx.doi.org/10.1017/s0028688518000152.
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The dispute ‘about purification’ between the disciples of John the Baptist and a Jew (John 3.25) has to do with the priority of ethical purity as effected through baptism over the ritual washing prescribed by the Torah, e.g. before entering the Jerusalem temple. This issue is referred to in John 13.10 and 15.3, and also in P.Oxy. 840. It is presupposed here that the circle of Jesus’ disciples received John's baptism of repentance either from John the Baptist or from Jesus (John 3.22, 26; 4.1). The Gospel of John thus engages with an ongoing debate within Jewish Christianity about the obligatory nature of ritual washing.
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Gaddis Rose, Marilyn. "What's the English for Approche floue?" Meta 40, no. 3 (September 30, 2002): 379–87. http://dx.doi.org/10.7202/003986ar.
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Résumé L'auteur commence par s'interroger sur les difficultés d'une définition de la traduction et sur les inévitables variations qu'entraîneront les différentes perspectives. Donnant l'exemple d'un travail traductif à partir de l'expression « approche floue », proposée par Alexis Nouss, elle conclut à la nécessité d'une orientation à la fois rigoureuse et ouverte. Elle donne à cet égard trois exemples de classification possible du champ théorique : Europe/Amérique (linguistique/sciences humaines), empirisme (scientifique) / pragmatisme (subjectif) et approche traductologique de l'extérieur/approche de l'intérieur. En guise d'application, elle s'attache enfin à l'étude d'un cas : la réception en anglais de Jean-Paul Sartre, à propos de la traduction de son Idiot de la famille. Elle montre ainsi le développement du courant qu'elle baptise néo-littéralisme, nourri de deux modes d'écriture qu'elle désigne comme existentialisme et déconstruction, offrant comme nouvelle norme de traduction l'authenticité.
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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 outlining the case of a woman who had for some time baptized and celebrated the eucharist, but who had then been identified as being possessed by demons, casting her earlier actions into question. This essay will analyse the grounds for Firmilian's doubts about the validity of the woman's actions, his proposed response, and the way in which this episode has been used in modern debates about the ordination of women.
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Hui, Archie W. D. "John the Baptist and Spirit-Baptism." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 2 (September 12, 1999): 99–116. http://dx.doi.org/10.1163/27725472-07102002.
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Lambrecht, J. "John the Baptist and Jesus in Mark 1.1–15: Markan Redaction of Q?" New Testament Studies 38, no. 3 (July 1992): 357–84. http://dx.doi.org/10.1017/s0028688500021809.
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In the most recent monograph on John the Baptist Josef Ernst first deals with the Baptist in the Markan gospel and only then, in his second chapter, with the Baptist in Q, although it is generally recognized that Q is older than Mark.1Moreover, in Ernst's opinion there is no contact between Mark and Q. Ernst does not even consider that Mark 1.2bc may be taken from Q (cf. Matt 11.10 = Luke 7.27),2nor does he see in Mark 1.7–8 a more recent, re-written text of a more original version of Q.3The extent of Q in John's preaching is, as in many Q studies, limited to Matt 3.7–12=Luke 3.7–9, 16b–17. In this text Matt 3.11=Luke 3.16 is ‘trimmed’: ‘I baptize you with water, but the Most Powerful One (= God) is coming … He will baptize you with a holy Spirit and fire.’ Thus neither ‘after me’ nor the qualification of John's unworthiness is retained.4
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Bianchini, Francesco. "The Crux Interpretum of 1 Cor 15:29: What is at Stake and a Proposal." Verbum Vitae 40, no. 4 (December 21, 2022): 1007–16. http://dx.doi.org/10.31743/vv.14202.
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This short paper tackles the much-discussed crux interpretum of 1 Cor 15:29. Biblical scholars have tended to analyse word for word the expression οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν and present various hypotheses, with the idea favored by the scholarly majority being that of vicarious baptism for the dead. I propose a new reading of 1 Cor 15:29 in its literary and rhetorical context of 1 Cor 15:12–34. Here, what those who believe in Christ do (v. 29), what the apostles do (v. 30), and what Paul does (vv. 31–32), are put together as good practices which become incomprehensible if there is no resurrection of the dead. Vicarious baptism cannot be considered a good practice because it is at odds with Paul’s concept of baptism, and because it was later even considered heretical and aberrant. In this context, the paper proposes to read ὑπέρ with a sense of finality, i.e. “for/in view of,” and to see in ὑπὲρ τῶν νεκρῶν a brachylogy (as Paul employs elsewhere in his letters) for “for/in view of the resurrection of the dead.” Therefore in 1 Cor 15:29 Paul presents the positive example of the people who undergo baptism as a public manifestation of faith, in the hope of taking part in the final resurrection together with all the dead, especially with those who are “in Christ.” To the new reading corresponds this new translation: “Otherwise, what will they do those who have themselves baptised for/in view of (the resurrection of) the dead? If the dead are not raised at all, why then do they have themselves baptized for/in view of (the resurrection of) them?”
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Kuncoro, Hagai, Susanto Susanto, and Robinson Rimun. "Study the Conception of the Trinity in the Great Commission of the Gospel of Matthew 28:19-20." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 2 (July 31, 2022): 135. http://dx.doi.org/10.46445/ejti.v6i2.525.
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The Bible records differences in the formula of baptism. As Jesus taught in Matthew 28:19, those who believe should be baptized in the name of the Father, the Son, and the Holy Spirit. Meanwhile, in some parts of the Bible, the disciples command every believer to be baptized in the name of Jesus Christ. This study tries to describe the formula of baptism taught by Jesus. It is a descriptive research and used the Bible, books, and journals as the main sources. It is concluded that the formula of baptism in the name of Jesus does not contradict His teachings. However, because Jesus Himself taught that baptism must be in the name of the Father, the Son and the Holy Spirit, in practice, it is better to use the formula He had taught.
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Kottelin-Longley, Margot. ""What shall I do? The more I kill the greater becomes their number!": the suppression of Anabaptism in early sixteenth century." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 182–92. http://dx.doi.org/10.30674/scripta.67308.
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The Anabaptist movement was a ‘common man’s reform movement’ in Luther’s Europe. The Anabaptists wanted to reform the church according to New Testament guidelines more radically than either Luther or Zwingli were ready to do. For example, they baptised adults instead of infants, because they had observed that only adults were baptised in the Gospels, including the baptism of Jesus. In reformation Europe any adults baptised by these reformers would have already received baptism as infants. It was this practise of re-baptising members of the Catholic Church that gave them the name ‘Anabaptists’. ‘Re-baptism’ was a heresy deserving death, and to classify these radical reformers thus made them legally subject to execution. In this article the author first explains what she means by the ‘Anabaptist movement’. This includes an introduction to early Swiss Anabaptism and to the way in which it was speedily persecuted by the religious authorities. This persecution caused flight and that in turn caused the movement to spread. As the number of Anabaptists increased to thousands, so did the persecution by torture and death. Stories of some Anabaptist martyrs are recounted during the course of this article. The author also looks at the various justifications for the burning of heretics, as well as at the corresponding theological understanding by those who were burned.
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Jatmiko, Yudi. "Maksud Yesus dalam Peristiwa Baptisan: Sebuah Tanggapan Teologis terhadap Marcus J. Borg." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (October 30, 2021): 220–37. http://dx.doi.org/10.30648/dun.v6i1.500.
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Abstract. Jesus’ baptism does not only refer to His divine role, but moreover to His divine identity. This is a theological declaration that He is God. However, Marcus J. Borg asserted that Jesus’ baptism was Jesus’ deep spiritual awareness toward spiritual world and the presence of God’s Spirit in His life. This does not indicate His divinity at all. Based on these two contradictory views, a problem remains to be solved: Is Borg’s assumption correct? What is actually Jesus’ true intention in His baptism? This was the focus of the research. This writing exerted to describe particularly Borg’s view on Jesus’ baptism, analyzed and responded to his view according to evangelical perspective. Despite the fact that Borg’s view on Jesus’ baptism has widely garnered support from modern theological readers, his theology is still far from orthodox theology because it was too socio-anthropological based analysis and ignored the Bible as God’s revelation.Abstrak. Baptisan Tuhan Yesus bukan hanya merujuk kepada fungsi jabatan-Nya, tapi lebih daripada itu, yaitu kepada identitas ilahi-Nya. Ini merupakan sebuah deklarasi teologis bahwa Ia adalah Allah. Tetapi Marcus J. Borg menyatakan bahwa baptisan Yesus sebagai sebuah kesadaran spiritual Yesus yang mendalam akan dunia roh dan kehadiran Roh Allah dalam hidup-Nya. Hal ini sama sekali tidak mengindikasikan keilahian-Nya. Mengaitkan kedua pandangan yang bertolakbelakang ini, muncul permasalahan: benarkah asumsi Borg di atas? Apakah sebenarnya yang menjadi intensi Yesus dalam peristiwa baptisan tersebut? Inilah yang menjadi fokus penelitian penulis. Tulisan ini berusaha untuk memaparkan secara khusus pandangan Borg dalam peristiwa baptisan Yesus dan menganalisis serta menanggapi pandangannya menurut perspektif injili. Terlepas dari pandangan Borg yang digemari di kalangan pembaca teologi modern tentang baptisan Yesus, pemikirannya masih jauh dari teologi ortodoks oleh karena terlalu berpijak pada analisis secara sosio-antropologis dan mengabaikan Alkitab sebagai wahyu dari Allah.
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Birch, Ian. "The ministry of women among early Calvinistic Baptists." Scottish Journal of Theology 69, no. 4 (November 2016): 402–16. http://dx.doi.org/10.1017/s0036930616000387.
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AbstractAlthough there is considerable documentation of women preachers during the English Civil War period and the Interregnum, it is clear that such activities were not encouraged among English Calvinistic Baptists, and most especially among Particular Baptists. Yet there was a tension in even the most restrictive Baptist teaching on this subject. For since Baptists had opened the door to congregational participation in the public ministry of the church, they were faced with the problem of partially closing that door in order to restrict the ministry of women to that ofdiakonia, and good works. Nevertheless, a small number of women have been identified as both prophets and Particular Baptists, and the nature and context of their ministry illustrates the role of women in early Baptist communities.
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Warren, Jonathan. "‘Out of Whose Hive the Quakers Swarm’d’: Polemics and the Justification of Infant Baptism in the Early Restoration." Perichoresis 13, no. 1 (June 1, 2015): 99–115. http://dx.doi.org/10.1515/perc-2015-0006.
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Abstract The English Civil War brought an end to government censorship of nonconformist texts. The resulting exegetical and hermeneutical battles waged over baptism among paedobaptists and Baptists continued well into the Restoration period. A survey of the post-Restoration polemical literature reveals the following themes: 1) the polemical ‘slippery slope’ is a major feature of these tracts. Dissenting paedobaptists believed that Baptists would inevitably become Quakers, despising baptism altogether, and that the resulting social instability would allow the tyranny of Roman Catholicism to reemerge in England. Baptists for their part compared the tyranny of paedobaptist argumentation to the tyranny exercised by Roman Catholics. Anti- Quakeriana and Anti-Popery were both central ‘devil terms’ in this polemical warfare; 2) the exegesis of biblical texts underlying infant baptism revealed contrary understandings of how the bible fit together as a whole. Baptists tended to read Old and New Testaments disjunctively, whereas paedobaptists saw continuity absent explicit abrogation; 3) scholastic theology continued to undergird the arguments of all parties. Especially relevant to this discussion was debate over the proper ‘matter’ and ‘form’ of baptism. Here exegetical and hermeneutical disputes were also relevant. This study reveals that patterns of reading Scripture in each community were informed by traditions and practices, and that the search for the objective ‘literal’ sense of the text was bound to be unavailing.
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CROSS, Anthony R. "Baptism, the New Testament, and the Baptist Tradition: Towards a Baptist Sacramental Theology and Practice of Baptism." Theological Reflections: Euro-Asian Journal of Theology, no. 22 (April 17, 2019): 27–50. http://dx.doi.org/10.29357/2521-179x.2019.22.2.
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Cho, Dongsun. "Deification in the Baptist Tradition: Christification of the Human Nature Through Adopted and Participatory Sonship Without Becoming Another Christ." Perichoresis 17, no. 2 (June 1, 2019): 51–73. http://dx.doi.org/10.2478/perc-2019-0017.
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Abstract Some contemporary Baptists (Medley and Kharlamov) argue that the conservative Baptists in North America need to incorporate the concept of deification into their traditional soteriology because they failed to present the continual and transforming nature of salvation. However, many leading conservative Baptist systematicians (Garrett, Erickson, Demarest, and Keathley) demonstrate their concern about a possible pantheistic connotation of the doctrine of deification. Unlike the conservative Baptists, I argue for the necessity of working with the concept of deification in the traditional Baptist soteriology. The concept of deification is not something foreign to the Baptist tradition because Keach, Gill, Spurgeon, and Maclaren already demonstrated the patristic exchange formula ‘God became man so that man may become like God’. They considered the hypostatic union of two natures in Christ as the source and model of becoming like God or Christ, the true Image of God. Christians are called to be united with the glorified humanity of Christ by their adopted sonship and participation in the divine nature. Christification speaks of the real transformation of Christians in terms of a change in the mode of existence, not in nature. The four Baptists taught that Christian could participate in the communicable attributes of God, but not in the essence or incommunicable attributes of God. Therefore, Christification never produces another God-Man. Conservative Baptists do not have to compromise their traditional commitment to sola scriptura and the forensic nature of justification in their employment of the theme of deification. This paper concludes with four suggestions for contemporary Baptist discussions on deification.
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Chaves, Joao, and C. Douglas Weaver. "Baptists and their polarizing ways: Transnational polarization between Southern Baptist missionaries and Brazilian Baptists." Review & Expositor 116, no. 2 (May 2019): 160–74. http://dx.doi.org/10.1177/0034637319852878.
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Polarization in Baptist life has a long history. Baptists have had polarized relations with other competing religious groups and with themselves. Baptist focus on freedom, dissent, conscience, local church independence, among other foundational principles, render Baptists prone to diversity and disagreement. Diversity, salted by the absolute certainties of religious belief, easily translates into polarization. Triumphalism, fundamentalism, and other types of ironic dogmatisms formed in the context of freedom have produced polarized beliefs. Those religious beliefs, however, cannot be separated from the interplay of sources of power: class, gender, and race. In the context of the United States, a discussion of Baptists cannot be separated from these power components, especially matters of race. Significantly, if not surprisingly, Baptists exported their racial, triumphalist identity and commitments abroad in their missionary endeavors. Brazilian Baptists, for example, heard the gospel from Southern Baptists, but they heard that gospel in a racialized form that was captive to Southern US racist culture. Southern Baptists shared the gospel, but they also resisted efforts by native Brazilians in The Radical Movement to indigenize their faith.
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Twelftree, Graham. "Jesus the Baptist." Journal for the Study of the Historical Jesus 7, no. 2 (2009): 103–25. http://dx.doi.org/10.1163/174551909x447356.
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AbstractThis article seeks to address unresolved issues regarding Jesus' involvement in baptism, beginning by arguing that, on being baptized, Jesus became a close continuing disciple of John in a wilderness-based ministry. As Jesus affirmed John's ministry with its emphasis on baptism, and the Johannine tradition conveyed the view that Jesus baptized (Jn 3.22-23), which might explain Acts 18.24–19.7, it is likely Jesus took up John's baptism, his message and some miracle working. Following John's arrest, which Jesus interpreted as an event of eschatological significance, Jesus launched his early Galilean ministry among the villagers. Initially Jesus preached an unrealized, future reign of God, and continued baptizing. With an increasing scale of miraculous activity associated with his ministry, Jesus concluded that the kingdom of God had come, at least to some extent. At the same time, Jesus concluded that the preparatory rite of baptism was no longer needed.
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Wright, David F. "Christian baptism: where do we go from here?" Evangelical Quarterly 78, no. 2 (April 21, 2006): 163–69. http://dx.doi.org/10.1163/27725472-07802007.
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Today paedobaptists increasingly recognize faith-baptism as the norm of Christian baptism, both in theology and in practice. Equally Baptists must recognize how minimal and rare were challenges to infant baptism prior to the Reformation. What is needed now is a programme of joint Bible study involving participants who start from different baptismal positions. This might lead to greater support for the ‘dual-practice’ or ‘reconciled diversity’ approach which acknowledges believers’ and infant baptism as ‘equivalent alternatives’. But failure to reach agreement must not lead to the relegation of baptism to an unimportant issue. More important than reaching agreement on infant baptism is to grant baptism the decisive place that it has in apostolic Christianity.
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Callam, Neville G. "Baptists and the Subjectof Baptism." Ecumenical Review 67, no. 3 (October 2015): 334–61. http://dx.doi.org/10.1111/erev.12168.
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Sirait, Rajiman Andrianus. "Kajian Dogmatis Tentang Baptisan Roh Kudus." JURNAL LUXNOS 7, no. 2 (December 16, 2021): 186–99. http://dx.doi.org/10.47304/jl.v7i2.144.
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Abstract: The understanding of the baptismal teachings of the Holy Spirit is so diverse. Every church has a different dogma. There are two Christian views, namely the existence of groups that are considered unbaptized by the Holy Spirit, and then there are more Christian elites who think they have been baptized with the Holy Spirit. In answering this, the author uses qualitative methods with a library study approach. The Holy Spirit can only be described by His position in the Trinity of God and all His works are Holy. The main function of dogma is to invite us to investigate ourselves and think critically. Simply put, we can understand that this dogma is a teaching in which it is in line with what is written in the Bible and that is seen and adapted in terms of context and time. The baptism of the Holy Spirit can also be defined as the work of the Spirit of God who unites believers with other believers in the Body of Christ. The sign of the baptism of the Holy Spirit does not always have to be marked by the gift of speaking in tongues alone. Abstrak: Pemahaman tentang ajaran baptisan Roh Kudus begitu beragam. Setiap gereja memiliki dogma yang berbeda. Ada dua pandangan Kristen, yaitu adanya kelompok yang dianggap belum dibaptis oleh Roh Kudus, kemudian lebih banyak lagi elit Kristen yang menganggap dirinya telah dibaptis dengan Roh Kudus. Dalam menjawab hal tersebut, penulis menggunakan metode kualitatif dengan pendekatan studi kepustakaan. Roh Kudus hanya dapat digambarkan dengan posisi-Nya dalam Trinitas Allah dan semua pekerjaan-Nya adalah Kudus. Fungsi utama dari dogma adalah mengajak kita untuk menyelidiki diri sendiri dan berpikir kritis. Sederhananya, Kita dapat memahami bahwa doktrin ini sejalan dengan doktrin yang tertulis di dalam Alkitab, dan dilihat serta disesuaikan dengan konteks dan waktu. Baptisan Roh Kudus juga dapat dipahami sebagai pekerjaan Roh Allah untuk menyatukan setiap pribadi yang percaya terhadap Kristus. Tanda-tanda baptisan Roh Kudus tidak selalu ditandai dengan karunia bahasa roh.
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Marcus, Joel. "Jesus' Baptismal Vision." New Testament Studies 41, no. 4 (October 1995): 512–21. http://dx.doi.org/10.1017/s0028688500021676.
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What really happened at Jesus' baptism? We can be quite sure that Jesus was baptized by John, if only because his baptism caused such problems for the later church, the foremost among them being the clash between the developing idea of Jesus' sinlessness and the historical memory of his participation in John's ‘baptism of repentance for the forgiveness of sins’ (Mark 1.4). The subordination to John implicit in the baptism, moreover, conflicts with a general tendency in the Gospels to subordinate John to Jesus. The fact of the baptism itself, therefore, is a bedrock historical datum.
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Broadway, Mikael. "“Is it Not the Communion of the Body of Christ?”." Review & Expositor 100, no. 3 (August 2003): 403–47. http://dx.doi.org/10.1177/003463730310000307.
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Baptists, white and black, have historically devoted little attention to the Lord's Supper. In recent years some white Baptists articulated their understandings in light of ecumenical trends, retaining or modifying in varying degrees a “traditional view” that is non-sacramental, individualistic, and memorialist. There has not been a corresponding consideration of the theology of the Supper found among African American Baptists. This essay begins this conversation. After tracing the development of the “traditional” Baptist account of the Supper and the recent, broader engagement, attention is turned to African American understandings. This witness is distilled from sermons, theological writings, and the practices of black Baptist congregations. These provide greater emphasis in the Supper on community and incarnation, rooted in a theology of the cross.