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Готові списки джерел за темами / Baptise

Добірка наукової літератури з теми "Baptise"

Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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Статті в журналах з теми "Baptise"

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

Den Heijer, A. J. "Gereinigd, klaar voor Gods komst: de doop in Lucas-Handelingen." Theologia Reformata 65, no. 2 (June 1, 2022): 141–57. http://dx.doi.org/10.21827/tr.65.2.141-157.

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This article provides an overview of the motif of baptism in Luke-Acts. It argues that Luke presents the baptism of John as a particular kind of Jewish purification rite, that is, as a purification that accompanies a changed way of life and that prepares the people of Israel for the coming of the Lord. In Acts, Luke emphasizes the continuity between the baptism of John and baptism in the name of Jesus. Both are baptisms of repentance and both prepare for the eschatological coming of the Lord. At the same time, differences can be seen between both baptisms: after Easter, according to Acts 18-19, the baptism of John is no longer sufficient. The conclusion links the findings to current debates on baptism in reformed churches. The practice of infant baptism has its value, but risks losing the biblical emphasis on the new way of life expected of the baptized.

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Дисертації з теми "Baptise"

1

Stiles, William O. "A pastor's instruction class at the First Baptist Church of Alma, Michigan." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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2

Fowler, Stanley Keith. "Baptism as a sacrament in 20th-century British Baptist theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ35451.pdf.

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3

Jones, Isaiah E. "The Mystical Union of Infant Baptism: How Baptists Contributed to the Idea of Race by Their Rejection of Infant Baptism." DigitalCommons@USU, 2015. https://digitalcommons.usu.edu/etd/4514.

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In the first three centuries CE, the sacrament of baptism proved to be a universal tool which united people beyond age, race, or ethnicity as we understand it today. To put it simply, the theological meaning of baptism was reinforced by the sacrament of infant baptism. That is to say that the Christian faith was for all, irrespective of one’s race, age, or social-status. This openness to Christianity changed in the early modern period. In the seventeenth century the Baptists rejected infant baptism, for a more rational faith based on Enlightenment and Romantic assumptions. What the Baptists did not realize was just how embedded the social, political, economic, and other forms of human meaning and understanding were rooted in the sacrament of infant baptism. This thesis is an intellectual and social history on how Baptists contributed to the idea of race in the eighteenth and nineteenth centuries by their rejection of infant baptism. By the eighteenth and nineteenth centuries Southern Baptists created a theology that supported racial superiority in North America. Once radical Protestant groups such as the Baptists rejected the inclusive baptismal theology of Irenaeus Lyon and Origen of Alexandria by leaving the Church of England, the incarnational and communal elements that once united Christianity would lead to racial divisions within Christian denominations in the modern period. Consequently, by rejecting the classical understanding of baptism-salvation, many Baptists looked elsewhere than baptism or religion for their identity and now looked to novel notions of species and race. These innovative explanations of identity outside of baptism led to racial superiority within North American Christendom in the eighteenth and nineteenth century. For the purpose of this study, I shall look at second century CE theologians Irenaeus of Lyons (130-202 CE) and Origen of Alexandria (184-254 CE) and compare their thoughts to the theological interpretation of John Smyth of Nottinghamshire (1570-1612 CE), and how his theological approach indirectly contributed to the idea of racial superiority (i.e. skin color) within early North American Christendom.

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4

Law, Thomas L. "A study guide for developing a Baptist association." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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5

Collier, Jay Travis. "The reformed paedobaptist/baptist debate a rapprochement /." Online full text .pdf document, available to Fuller patrons only, 2003.

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6

O'Foran, Shelly. "Baptized by fire collected memories of Little Zion Baptist Church /." College Park, Md. : University of Maryland, 2003. http://hdl.handle.net/1903/140.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2003.
Thesis research directed by: English Language and Literature. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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7

Herring, Ronald Edward. "Leading Rehoboth Baptist Association to develop and implement a church and denomination ministry team." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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8

Pennington, J. Barry. "A seminar to enhance the understanding of Baptist heritage issues related to the Southern Baptist Convention conflict /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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9

Fowler, Joe Dan. "Recovering Southern Baptist identity." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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10

Parker, Kenneth J. "A pastor-led doctrinal orientation seminar based on the 2000 Baptist Faith and Message." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Книги з теми "Baptise"

1

Ezeogu, Ernest M. Bible and politics: Can Nigerian Catholics baptise the "dirty game" of politics? Enugu [Nigeria]: SNAAP Press, 2007.

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2

The Story of the WMU. Birmingham, Alabama: Woman's Missionary Union, 2006.

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3

E, Johnson Robert. A global introduction to Baptist churches. New York: Cambridge University Press, 2010.

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4

Baptist reconsideration of baptism and ecclesiology. Frankfurt am Main: P. Lang, 2000.

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5

McGoldrick, James Edward. Baptist successionism: A crucial question in Baptist history. Metuchen, N.J: Scarecrow Press, 1994.

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6

Baptist Church (Welland, Ont.). Articles of faith and practice of the Regular Baptist Church in Welland, C.W. [S.l: s.n., 1987.

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7

Alexander, John. Reasons for becoming a Baptist. [Toronto?: s.n.], 1987.

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8

You can write "I do" and more: Wedding, christening and renewal ceremony. Calgary: Turtle Pub., 2001.

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9

Association, Nova-Scotia Baptist. Special association minutes of the special meeting of the Nova Scotia Baptist Association held at Nictaux, Ann Co., on the 18th and 19th January, 1843. [Halifax, N.S.?: s.n., 1994.

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10

College Street Baptist Church (Toronto, Ont.). Declaration of faith, covenant, and rules of order of the College Street Baptist Church, Toronto. [Toronto?: s.n., 1987.

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Частини книг з теми "Baptise"

1

Leeming, David A. "Baptism." In Encyclopedia of Psychology and Religion, 204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_67.

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2

Leeming, David A. "Baptism." In Encyclopedia of Psychology and Religion, 164–65. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_67.

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3

Popovsky, Mark, Benjamin Beit-Hallahmi, David A. Leeming, Fredrica R. Halligan, Jeffrey B. Pettis, Kalman J. Kaplan, Matthew B. Schwartz, et al. "Baptism." In Encyclopedia of Psychology and Religion, 94. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_67.

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4

Leeming, David A. "Baptism." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-642-27771-9_67-4.

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5

Tsvetayeva, Marina. "The Baptism." In In the Inmost Hour of the Soul, 103–4. Totowa, NJ: Humana Press, 1989. http://dx.doi.org/10.1007/978-1-4612-3706-8_97.

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6

Kügler, Joachim. "Hatshepsut Baptised." In Zeus Syndrome, 32–48. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003269977-3.

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7

Carper, James C. "Baptist Schools." In Information, Computer and Application Engineering, 75–81. London: CRC Press, 2018. http://dx.doi.org/10.1201/9780429434617-6.

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8

Macchia, Frank D. "Spirit baptism." In The Routledge Handbook of Pentecostal Theology, 247–56. Abingdon, Oxon; New York: Routledge, 2020. | Series: [Routledge handbooks in theology]: Routledge, 2020. http://dx.doi.org/10.4324/9780429507076-28.

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9

Mxakaza, Sinaso. "Mother baptise me." In Best "New" African Poets 2018 Anthology, 73. Mwanaka Media and Publishing, 2018. http://dx.doi.org/10.2307/j.ctvh9vtn3.41.

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10

MacKay, Michael Hubbard. "Authority, Baptism, and Angelic Restoration." In Prophetic Authority, 24–36. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0003.

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This chapter shows how the evolving narrative about Smith receiving the power to baptize sheds light on his authoritative role in Mormonism. Analyzing Mormon baptism is a great first example of how Smith used his prophetic voice to create religious authority, in which he connected himself to God experientially, defined the meaning of baptism through the restoration scripture of the Book of Mormon, and built an influential restoration narrative in which a heavenly figure directly conferred the authority to baptize. Smith eventually claimed that his authority derived from a direct, divine source: angels, as understood through his revelations. The angels who authorized him were not, this time, those with an ancient American past like Moroni, but rather beings taken from the familiar New Testament narrative. Within this context of restoration, baptismal authority was first tied to a narrative involving John the Baptist, from which began Smith’s reconstruction of Christ’s ancient church. The example of how Smith received the authority to baptize demonstrates how his prophetic voice began to build a distinct Mormon religious authority almost immediately. His hierarchical position was bolstered and he quickly offered his authority to lay believers, making the first step toward a democratic hierarchy.

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Тези доповідей конференцій з теми "Baptise"

1

Hwang, Byoung-Bae, and Sa-ya Lee. "How does Paul Understand Baptism?" In Advanced Science and Technology 2018. Science & Engineering Research Support soCiety, 2018. http://dx.doi.org/10.14257/astl.2018.150.32.

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2

Bobeck, P. "JEAN-BAPTISTE PARAMELLE: PIONEER KARST HYDROGEOLOGIST." In GSA Annual Meeting in Indianapolis, Indiana, USA - 2018. Geological Society of America, 2018. http://dx.doi.org/10.1130/abs/2018am-322244.

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3

Viana, Fausto. "O design de cena de Jean Baptiste Debret." In 8º Congresso Internacional de Design da Informação / 8º Congresso Nacional de Iniciação Científica em design da informação. São Paulo: Editora Blucher, 2018. http://dx.doi.org/10.5151/cidi2017-058.

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4

Yembulaeva, Natalya. "Transformation Of The Non-Aligned Movement In Russian Baptism." In International Scientific Conference «Social and Cultural Transformations in the Context of Modern Globalism» dedicated to the 80th anniversary of Turkayev Hassan Vakhitovich. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.10.05.40.

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5

Jia, Xiaoguang. "Music Education is the Soul Baptism of College Students." In IPEC 2021: 2021 2nd Asia-Pacific Conference on Image Processing, Electronics and Computers. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3452446.3452616.

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6

Tutui, Mariane Pimentel. "Jean-Baptiste Debret na discografia da telenovela Escrava Isaura." In VI Congresso Internacional de História. Programa de Pós-Graduação em História e Departamento de História – Universidade Estadual de Maringá – UEM, 2013. http://dx.doi.org/10.4025/6cih.pphuem.449.

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7

ELIAKIM, Jonatas. "Estímulo para Isildinha Baptista Nogueira." In I Simpósio Bienal SBPSP – O Mesmo, O Outro. São Paulo: Editora Blucher, 2019. http://dx.doi.org/10.5151/isbsbpsp-51.

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8

Xin, Ge, Liu Fen-lin, Lu Bin, and Wang Ping. "Analysis of Baptista-Type Chaotic Cryptosystem." In 2007 International Conference on Multimedia & Expo. IEEE, 2007. http://dx.doi.org/10.1109/icme.2007.4284794.

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9

Celik, Ertug. "AYA Ionnes Prodomos (John the Baptist) church GPR studies Imrahor/Istanbul." In 2015 8th International Workshop on Advanced Ground Penetrating Radar (IWAGPR). IEEE, 2015. http://dx.doi.org/10.1109/iwagpr.2015.7292638.

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10

Зубов, Н. И. "Две рукописи Слепченского кодика XVI в. из Македонии". У Межкультурное и межъязыковое взаимодействие в пространстве Славии (к 110-летию со дня рождения С. Б. Бернштейна). Институт славяноведения РАН, 2021. http://dx.doi.org/10.31168/0459-6.11.

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Анотація:

The report is devoted to a comparative analysis of two manuscripts of commemorative books of the 16th century from the monastery of St. John the Baptist in Macedonia: manuscript CMNL 1015 in Sofia and manuscript ONSL 1/116 in Odessa. Both manuscripts are supposed to presumably represent one monument of ancient writing made in two copies. Over time, the original variant and the copy were chaotically mixed up and ended up in different museum collections of the two countries — Bulgaria and Ukraine.

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Звіти організацій з теми "Baptise"

1

Shannon, George W., Goodwin Jr., Hewitt R. C., and Lawrence L. Cultural Resources Survey of St. John the Baptist, St. Charles, and Jefferson Parishes Construction Items. Fort Belvoir, VA: Defense Technical Information Center, August 1996. http://dx.doi.org/10.21236/ada319890.

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2

Brooks, G. R., B. E. Medioli, J. A. M. Hunter, M. Nixon, and R L Good. Lithological and geophysical logs of shallow boreholes across the floodplain of the Red River, near St. Jean Baptiste, Manitoba. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2001. http://dx.doi.org/10.4095/212085.

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3

Coyle, Katy, David R. George, Kari Krause, Susan B. Smith, and Ralph Draughon. Historical Research and Remote Sensing of the Former Location of the Braziel Baptist Church and Cemetery Complex (Site 16IV49), Iberville Parish, Louisiana. Volume 1 of 3. Fort Belvoir, VA: Defense Technical Information Center, November 2000. http://dx.doi.org/10.21236/ada392464.

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4

Geology and mineral resources potential of the Billies Bay, Alexander Springs, Little Lake George, and Juniper Prairie Wildernesses, and the Baptist Lake Roadless area, Lake, Marion, and Putnam counties, Florida. US Geological Survey, 1987. http://dx.doi.org/10.3133/mf1879.

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