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1
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.
Повний текст джерелаАнотація:
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).
2
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.
Повний текст джерелаАнотація:
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
3
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.
Повний текст джерелаАнотація:
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’.
4
Baun, Jane. "The Fate of Babies Dying before Baptism in Byzantium." Studies in Church History 31 (1994): 115–25. http://dx.doi.org/10.1017/s0424208400012821.
Повний текст джерелаАнотація:
In the city of the Laodikaians lived a devout, pure, and blameless priest. To this priest one night the local governor came in urgent haste, pressing him to rise up and baptize his child, whose breath was already beginning to fail. Leaping up right away, the priest ran into the church. But while he was preparing the water and the holy oil the child died, before it could be baptized.Taking the child, the priest placed it in front of the font and said to the attendant angel, ‘To you, my fellow servant, angel of God, I say: by the authority that Christ gave us to bind and loose in heaven and upon earth, restore the soul of the child in the body until I shall baptize it, lest it depart unenlightened into that age. For my Master and yours knows that I was not careless, but when I was called, I ran straight away.’ When the priest had spoken, the child returned to life. He then baptized it, kissed it, and said, ‘Go, child, into the kingdom of heaven.’ And immediately the child fell back asleep in the Lord.
5
Edsall, Benjamin. "(Not) Baptizing Thecla: Early Interpretive Efforts on 1 Cor 1:17." Vigiliae Christianae 71, no. 3 (May 8, 2017): 235–60. http://dx.doi.org/10.1163/15700720-12341303.
Повний текст джерелаАнотація:
This piece reconsiders Paul’s deferral of Thecla’s baptism in light of internal initiation themes and in connection with broader historical efforts to understand Paul’s statement in 1 Cor 1:17a (“For Christ did not send me to baptize but to preach the gospel”). To this end, the article surveys previous explanations for this deferral of baptism, proposing to integrate several previous insights into a reading of Thecla as initiate, locates this reading on the spectrum of ancient interpretations of 1 Cor 1:17 from Tertullian to John Chrysostom and finally considers other baptismal material in the Acts of Paul.
6
Nygard, Mark. "To Baptize or Not to Baptize: A Practical Guide for Clergy by Sarah Hinlicky Wilson." Lutheran Quarterly 36, no. 4 (December 2022): 450–51. http://dx.doi.org/10.1353/lut.2022.0104.
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7
Bednarski, Steven, and Andrée Courtemanche. ""Sadly and with a Bitter Heart": What the Caesarean Section Meant in the Middle Ages." Florilegium 28, no. 1 (January 2011): 33–69. http://dx.doi.org/10.3138/flor.28.003.
Повний текст джерелаАнотація:
One sunny spring day, a Resurrectionist priest sips tea and speaks of his time as a Bolivian missionary in the 1960s and ’70s. His recollection of the local ‘Indians’ is obscured by more than three decades’ distance. China cup in hand, he recalls vaguely their mud huts, flocks of sheep, herds of llamas, and the beautiful, rugged terrain of the altiplano. With greater precision, he speaks about the local belief system, especially attitudes towards stillbirths. This left a strong impression upon him. The priest emphasizes how deeply fearful the locals were of stillborn babies, and he flavours his recollections with two sad anecdotes. One day, he says, some villagers brought him a small blue corpse. The baby’s father insisted that the missionary baptize it. Since this was canonically impossible, the priest performed an impromptu blessing. It effectively banished the evil spirit conjured by the unfortunate birth. Satisfied with the blessing, the villagers relaxed and returned to their normal lives. On another occasion, one of the priest’s confrères was less delicate. A mother presented him with her dead baby, pleading for a postmortem baptism. At last the cleric told her, “The Church will only permit me to baptize your child if it draws milk from your breast.” Since this was impossible, the mother went away frustrated and ill at ease, having been unsuccessful in her bid to exorcise the unlucky spirit.
8
Lazzari, Edmund Michael. "Would St. Thomas Aquinas baptize an Extraterrestrial?" New Blackfriars 99, no. 1082 (September 4, 2017): 440–57. http://dx.doi.org/10.1111/nbfr.12319.
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9
Firestone, Chris L. "Can the New Wave Baptize Kant’s Deism?" Philosophia Christi 19, no. 1 (2017): 123–34. http://dx.doi.org/10.5840/pc20171918.
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10
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.
Повний текст джерелаАнотація:
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.
11
Ferguson, Everett. "Baptism according to Origen." Evangelical Quarterly 78, no. 2 (April 21, 2006): 117–35. http://dx.doi.org/10.1163/27725472-07802003.
Повний текст джерелаАнотація:
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.
12
Foster, Joshua Dewain. "“I’m Not Shaving My Legs Until We Baptize!”." Dialogue: A Journal of Mormon Thought 52, no. 4 (December 1, 2019): 150–53. http://dx.doi.org/10.5406/dialjmormthou.52.4.0150.
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13
Cardoso, Denise Machado, and Leonne Bruno Domingues Alves. "A genealogia mórmon e o batismo vicário." Revista Eclesiástica Brasileira 79, no. 312 (June 18, 2019): 223. http://dx.doi.org/10.29386/reb.v79i312.1821.
Повний текст джерелаАнотація:
Objetivo deste trabalho é analisar, à luz da antropologia, as práticas de criação da árvore genealógica dos adeptos da religião mórmon – A Igreja dos Santos dos Últimos Dias –, e do batismo vicário. As reflexões aqui apresentadas são fruto de pesquisa de campo e pesquisas bibliográficas. Como resultado, destaca-se a afirmação de que a religião mórmon se apropria das relações de parentesco para transformá-las numa forma de ligação ontológica com Deus, ao mesmo tempo em que a prática de descobrir os antepassados da árvore genealógica e de batizar em prol dos mortos guarda relações com o totemismo. Abstract: This study aims to examine, in the light of anthropology, creative practices of the family tree of the supporters of the mormon religion – The Church of Latter-day Saints – and vicarious baptism. The reflections presented here are the result of field research and literature searches. As a result, there is the claim that the mormon religion appropriates of kinship relations to turn them into a form of ontological connection with God, while the practice of discovering the ancestors of the family tree and to baptize in please loved these dead guard relations with totemism.Keyword: Mormon; Genealogy; Vicarious baptism.
14
Turner, Dustin. "Book Review: Scot McKnight, It Takes a Church to Baptize: What the Bible Says About Infant Baptism." Review & Expositor 116, no. 3 (August 2019): 377–78. http://dx.doi.org/10.1177/0034637319868693h.
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15
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.
Повний текст джерелаАнотація:
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.
16
Jacobs, Nathan A. "Can the New Wave of Kant Scholarship Baptize Kant’s Deism?" Philosophia Christi 19, no. 1 (2017): 135–44. http://dx.doi.org/10.5840/pc20171919.
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17
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.
Повний текст джерелаАнотація:
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.
18
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.
Повний текст джерелаАнотація:
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.
19
Laflamme, Claude, and Jian-Ping Zhu. "The Rudin-Blass ordering of ultrafilters." Journal of Symbolic Logic 63, no. 2 (June 1998): 584–92. http://dx.doi.org/10.2307/2586852.
Повний текст джерелаАнотація:
AbstractWe discuss the finite-to-one Rudin-Keisler ordering of ultrafilters on the natural numbers, which we baptize the Rudin-Blass ordering in honour of Professor Andreas Blass who worked extensively in the area.We develop and summarize many of its properties in relation to its bounding and dominating numbers, directedness, and provide applications to continuum theory. In particular, we prove in ZFC alone that there exists an ultrafilter with no Q-point below in the Rudin-Blass ordering.
20
Woods, Damon. "Translating Baptism: A Case for Buniag." philippiniana Sacra 54, no. 162 (May 1, 2019): 299–314. http://dx.doi.org/10.55997/ps2005liv162a5.
Повний текст джерелаАнотація:
Vatican II’s allowing the use of the vernacular in the administration of the sacraments with the goal of having the faithful participate in in the liturgy opened the door to those serving Ilocanos to make decisions regarding what terms to use. One such term was buniag, about which there was a lack of consensus. Juan A. Foronda and Marcelino A. Foronda, Jr. explore the matter by looking in the history of the baptismal formula in Ilocano, the supposed pagan roots of buniag, and the theological implications of word choices when translating Church doctrine into indigenous languages. This paper discusses the history of bunyag (as it was originally written) and corrects misconceptions about its roots and the decision to use it to signify baptize, baptism, and other ways in which this sacramental term is used. In addition, a solution is posed which does not require a theological discussion or justification for the choice of buniag (as it is now written). While not dismissing theology or arguing for a dualistic approach to the matter, this paper points to philology, not just among Ilocanos, but across the archipelago, for an answer.
21
Colombo, Emanuele. "“Infidels” at Home." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 192–211. http://dx.doi.org/10.1163/22141332-00102003.
Повний текст джерелаАнотація:
Drawing from published and unpublished Jesuit sources—treatises, handbooks, reports, and letters—this article explores the Jesuit apostolate to Muslim slaves in Naples and in different cities of Spain during the seventeenth century. Under the blanket of missionary rhetoric, a Jesuit viewpoint not otherwise available is found in these sources, which highlight their missionary methods and strategies and clarify the special status of the apostolate to Muslim slaves in the Jesuit mind. While Europe was the setting of missions to Muslim slaves, and the missions were considered a variation of the so-called popular missions, they were often charged with a deeper symbolic value. Because the missionaries’ interlocutors were “infidels,” so different in their culture and in their habits, Jesuits used forms of accommodation extremely similar to those they used in the missions overseas. Converting Muslim slaves in Naples or in Spain was conceived by Jesuits as an alternative and effective way to go on a mission “even among Turks,” as the Jesuit Formula of the Institute stated, despite never leaving European kingdoms for Ottoman lands. Located between the missions overseas, where Jesuits converted the “infidels” in distant lands, and the missions in Europe, where they attempted to save the souls of baptized people who lacked religious education, were “other Indies,” where Jesuits could encounter, convert, and baptize the “infidels” at home.
22
Gurchiani, Ketevan. "Baptizing into Kin." Journal of Religion in Europe 14, no. 3-4 (December 20, 2021): 272–96. http://dx.doi.org/10.1163/18748929-bja10060.
Повний текст джерелаАнотація:
Abstract Based on ethnographic fieldwork in a multi-ethnic village in Georgia, this paper shows how everyday peace is continuously reaffirmed in the tradition of inviting Muslim godparents to baptize Christian children. The Muslim godparents perform the roles of the chosen Christians while at the same time remaining Muslim. Hybrid local lay-religious practices around the ritual of christening are analyzed within a larger cultural semiotics that allows reciprocity of perspectives and, specifically in this context, enables the recruitment of non-Christians into the role of godparent. Religion serves as a ground for asserting peace.
23
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.
Повний текст джерелаАнотація:
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.
24
ALIEV, A. A. "Why did Vladimir baptize Russia? (A nontraditional perspective on the established canon)." RUSSIA AND THE CONTEMPORARY WORLD, no. 4 (2021): 206–27. http://dx.doi.org/10.31249/rsm/2021.04.11.
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25
Akung, Jonas, and Oshega Abang. "I cannot baptize Satan: The communicative import of Mbube death-prevention names." Sociolinguistic Studies 13, no. 2-4 (July 19, 2019): 295–311. http://dx.doi.org/10.1558/sols.37823.
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26
Bondzhev, Asen. "The Life of Orpheus – Contributions to European Culture." Open Journal for Studies in History 5, no. 2 (December 28, 2022): 41–50. http://dx.doi.org/10.32591/coas.ojsh.0502.03041b.
Повний текст джерелаАнотація:
Orpheus is one of the greatest historical contributions of the Thracians in European culture. He is much more than a talented poet and singer. He is a religious reformer, a priest and a Teacher, who transmits valuable knowledge to humanity. This study presents his life and influence on philosophers such as Pythagoras and Plato, the development of this influence during the Middle Ages and the Renaissance, and analyzes some Orphic tablets of eschatological nature. The roots of Orphic teachings are so deep, that some missionaries of the new Christian faith had to use the image of Orpheus in their desire to baptize pagans. Orpheus comes to walk the most difficult path – spreading the doctrine of salvation of the human soul, which remains one of the highest achievements of European culture and a hope for its humane future.
27
Ijen, Ijen, and Polyongkico Polyongkico. "Analisis Pelayanan Filipus Sebuah Konsep Teologi Kontekstual Berdasarkan Kisah Para Rasul 8: 4-25." Jurnal Teologi Kontekstual Indonesia 1, no. 2 (January 1, 2021): 103. http://dx.doi.org/10.46445/jtki.v1i2.337.
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This scientific work was written by discussing several things as follows: Analysis of Philip's ministry in a contextual theology concept in Acts 8: 4-25, which explains the ministry carried out by Philip in the city of Samaria, Philip is known as a preacher of the gospel, when he succeeded in preaching the gospel in Samaria. In Samaria Philip had to face a sorcerer named Simon, the Samaritans and Philip had to give real teaching in order to be influential and reliable. In this paper the author uses a qualitative method with a literature study approach. Based on the analysis of Philip's ministry, a contextual theological study based on Acts 8: 4-25, the authors found that there were four teachings from Philip's ministry in Samaria, namely giving correct teaching, convincing with miracles, winning people who were influential, not compromising on sin. , and baptize with the Holy Spirit.
28
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.
Повний текст джерелаАнотація:
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.
29
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.
Повний текст джерелаАнотація:
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.
30
Thamrin, Rahmawati. "Pola Kuman Dan Sensitivitas Antibiotik Kasus Leukositospermia Pada Pria Pasangan Infertil." Jurnal Ilmiah Ecosystem 22, no. 1 (April 30, 2022): 173–85. http://dx.doi.org/10.35965/eco.v22i1.1438.
Повний текст джерелаАнотація:
Leukosit yang terdapat pada sperma merupakan indikasi adanya infeksi saluran genitalia pria. Peran patogenik yang terjadi pada leukocytospermia, ditandai dengan pelepasan spesies oksigen reaktif yang menyebabkan penipisan kapasitas fungsional sperma. Staphylococcus areus adalah mikroba dominan dalam etiologi infertilitas pria, dan menemukan bahwa ciprofloxacin dan ofloxcasin menjadi pengobatan yang efektif untuk infeksi bakteri pada pria mandul. Penelitian ini bertujuan untuk memberikan pola jenis kuman dan uji sensitivitas antibiotik pada leukosistospermia pada pria infertil di Klinik Andrologi RSUP Baptis Kediri. Desain penelitian adalah deskriptif. Sampel diambil dari data sekunder pasien pasangan infertil yang berobat ke Klinik Andrologi Rumah Sakit Baptis selama periode 1 Januari 2012 sampai dengan 1 Juni. Mikroorganisme yang paling banyak ditemukan pada penelitian ini adalah staphylococcus sp sebanyak 22 sampel (57,8%) kemudian diikuti oleh streptococcus sp sebanyak 5 sampel (13,16%). Antibiotik yang paling sensitif adalah imipenem yang sensitif terhadap 36 sampel (80%). Yang paling sensitif kedua adalah Meropenem, dimana sensitif terhadap 33 sampel (73,3%). Staphylococcus aureus ditemukan menjadi agen dominan dalam sampel leukocytospermia. Antibiotik yang paling sensitif adalah Imipenem, meropenem, dan Chloramphenicol. Penulis mendorong kultur mikroorganisme dan tes sensitivitas sebagai pemeriksaan rutin untuk sampel leukositospermia untuk resep antibiotik rasional Leucocytes that found in sperms is an indication of male genital tract infection. Patogenic role that occurs in leucocytospermia, remarks by release of reactive oxygen species that leads to functional capacity depletion of sperm. Sstudy by Komola at al,,Staphylococcus areus is the predominant microbes in male infertility etiology, and found that ciprofloxacin and ofloxcasin to be the effective treatment of bacterial infections in sterile male. This study aims to provide patterns of germ types and antibiotic sensitivity test in leucocystospermia in infertile man on Andrology Clinic of Baptis General Hospital, Kediri. The study design is descriptive. Samples was collected from secondary data of patients of infertile couples attended Andrology Clinic Baptize Hospital during period of January 1st 2012 untill June 1st. The most common microorganism found in this study is staphylococcus sp, which was found in 22 sampels (57,8%) then followed by streptococcus sp found in 5 sampels (13,16%). The most sensitive antibiotics is imipenem in which sensitive to 36 sampels (80%). The second most sensitive is Meropenem, in which sensitive to 33 sampels (73,3%). Staphylococcus aureus was found to be the predominants agents in leucocytospermia samples. The most sensitive antibiotics were Imipenem, meropenem, and Chloramphenicol. Authors encourage microorganism culture and sensitivity tests as the routine examination for leucocytospermia samples for rational antibiotic prescription
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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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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Taylor, Joan E. "Jesus as News: Crises of Health and Overpopulation in Galilee." Journal for the Study of the New Testament 44, no. 1 (June 28, 2021): 8–30. http://dx.doi.org/10.1177/0142064x211025481.
Повний текст джерелаАнотація:
What made Jesus ‘news’? The key reason given in Mark and Matthew is that Jesus was an effective healer. In Q, likewise, Jesus fulfils John’s prediction of a Coming One who will baptize in Holy Spirit and fire by means of his healing mission. Luke complicates this slightly by emphasizing Jesus’ teaching on social justice, and John conceptualizes the healings as ‘signs’, but both also indicate that Jesus was news because he healed people. Thus, Galilee was in the grip of a chronic health crisis which people – both rich and poor – experienced as stress, and Jesus was news because he provided a solution. While being an exorcistic healer was not unusual, Jesus’ healing apparently was, both in its effectiveness and in its approach, involving physical touch. We now know that affective touch has a positive effect on the immune system. Disease crises in Galilee can be linked to the great density of its population, associated with widespread rural poverty and environmental degradation. Previous assessments of population in Galilee have hitherto been much too small.
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Burns, James Patout. "Presbyters Serving as Pastors in Roman Africa." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 74–92. http://dx.doi.org/10.1515/zac-2021-0014.
Повний текст джерелаАнотація:
Abstract Presbyters served as individual pastors for rural congregations or at a regional church in the city of Carthage or another city, such as Sufetula, that had multiple churches and congregations. Twenty such presbyters can be identified by name or location. A presbyter or group of presbyters also might serve as a substitute for a bishop who was travelling, disabled, or between the death of one bishop and consecration of a successor. One such presbyter (Heraclius of Hippo) can be identified as long-term administrator for Augustine. Augustine’s correspondence and the legislation of the African bishops—usually on disciplinary issues—provides most of the information about presbyters serving as pastors. The legislation of the African church restricted the authority of these presbyters to baptize and to perform other actions that changed the status of a member of the congregation: admit penitents to communion apart from emergencies, to consecrate virgins. Although the legislation referred to the presbyter as praepositus, the person placed in charge, presbyteral pastors acted under the supervision of the bishop.
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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.
Повний текст джерелаАнотація:
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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Pinnock, Clark H. "Review of Frank D. Macchia's Baptized in the Spirit: A Global Pentecostal Theology." Journal of Pentecostal Theology 16, no. 2 (2008): 1–4. http://dx.doi.org/10.1163/174552508x294143.
Повний текст джерелаАнотація:
AbstractFrank Macchia's Baptized in the Spirit is a significant volume in Christian theology written by a leading American Pentecostal theologian. The book sheds light on topic after topic, employing Spirit baptism as the guiding principle. Macchia argues that, more than empowerment, Spirit baptism justifies and sanctifies, renews and empowers the people of God and will go on doing so until creation is turned into the dwelling place of God. He develops a doctrine of the church as a Spirit-baptized and gifted fellowship, a sign of grace in the midst of the gracelessness that is in the world. The book represents an important maturation of Pentecostal thinking that engages a world-wide conversation.
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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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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Cain, Emily R. "Medically Modified Eyes." Studies in Late Antiquity 2, no. 4 (2018): 491–511. http://dx.doi.org/10.1525/sla.2018.2.4.491.
Повний текст джерелаАнотація:
In Paedagogus 1.6.28, Clement describes baptism through the metaphor of a cataract surgery that enables the percipient to see God. In antiquity, cataract surgery was neither a common nor a safe procedure, which raises the question: why does Clement use such an unlikely metaphor for baptism? In this article, I demonstrate that this medical metaphor of cataract surgery enabled Clement to blur the line between the physical and the spiritual. The visual component of the metaphor allowed Clement to draw from Epicurean sensory perception and epistemology, which understood objects to emit tiny films that entered the eye of the body, with repeated contact leading to concept formation, in order to describe how the eye of the soul could see God once it has been transformed through baptism. For Clement, it is only through baptism that the cataract can be removed, thereby providing the baptized Christian with deified eyes to see God. In addition to having her cataract removed, according to Clement, the nature of the baptized Christian's vision changes from intromission to extramission, from receiving films to emitting a visual ray back to the divine. I further argue that the medical component of the metaphor allows Clement to describe the baptized Christian as fundamentally different from the rest of humanity and as part of an elite group that has undergone this uncommon and dangerous cataract surgery. Through these two aspects of his metaphor, Clement describes and defines Christians in terms of their medically modified eyes that enable them to see and to know God.
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Li, Zongmei, and Xin Su. "Safety Monitoring Network Architecture of Water Release Structures Based on Intelligent Sensing Equipment for Concrete Abrasion." Journal of Sensors 2022 (September 30, 2022): 1–10. http://dx.doi.org/10.1155/2022/1818646.
Повний текст джерелаАнотація:
The concrete abrasion monitoring of water launch constructions is the key and hard factor in hydraulic engineering. With the development of technology, the present concrete abrasion monitoring techniques have made excellent progress; however, there are still some problems, such as the small monitoring range, and it is hard to totally mirror the diploma of abrasion damage. The smart sensing tools based totally on concrete abrasion is greater and extra used in engineering dimension due to the fact of its excessive precision and robust anti-interference ability. Based on the alive analysis accessory for accurate abrasion, this cardboard establishes the aegis ecology association anatomy of baptize barrage structures, selects the abstinent chafe advice of the project, incorporates out coaching modelling thru the education set, and forecasts the take a look at set. Through theoretical evaluation and accuracy verification test, it can be concluded that the smart sensing tools based totally on concrete abrasion can be used to measure the floor modifications of concrete materials, the size accuracy can attain 0.1 mm level, and the monitoring accuracy price can attain 95%, which can meet the necessities of concrete abrasion depth monitoring in hydraulic engineering.
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Davis, Stephen J. "A "Pauline" Defense of Women's Right to Baptize? Intertextuality and Apostolic Authority in the Acts of Paul." Journal of Early Christian Studies 8, no. 3 (2000): 453–59. http://dx.doi.org/10.1353/earl.2000.0040.
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Golec, Boris. "Not Murat or Pašič, but rather Christianized Turks were the other inhabitants of “Lotmerk”." Kronika 70, no. 3 (November 10, 2022): 757–64. http://dx.doi.org/10.56420/kronika.70.3.08.
Повний текст джерелаАнотація:
The contribution discusses Ottoman prisoners of war of Muslim faith that were baptized in Ljutomer or lived there. During the Great Turkish War 1683–1699, when by far the greatest number of both male and female Ottoman prisoners of war were baptized in Slovenian territory and Habsburg lands in general, the register of births kept by the parish of Ljutomer documents three cases of baptism, and one convert most likely came to Ljutomer after marrying in Sv. Lenart, in the wine-growing hills of Slovenske Gorice. On the other hand, the origin of persons from the Ottoman state cannot be determined based exclusively on family names such as Murat and Pašič. The contribution puts the problem concerning the baptism and integration of Muslims in a broader spatial and temporal context.
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Golec, Boris. "Not Murat or Pašič, but rather Christianized Turks were the other inhabitants of “Lotmerk”." Kronika 70, no. 3 (November 10, 2022): 757–64. http://dx.doi.org/10.56420/https://doi.org/10.56420/kronika.70.3.08.
Повний текст джерелаАнотація:
The contribution discusses Ottoman prisoners of war of Muslim faith that were baptized in Ljutomer or lived there. During the Great Turkish War 1683–1699, when by far the greatest number of both male and female Ottoman prisoners of war were baptized in Slovenian territory and Habsburg lands in general, the register of births kept by the parish of Ljutomer documents three cases of baptism, and one convert most likely came to Ljutomer after marrying in Sv. Lenart, in the wine-growing hills of Slovenske Gorice. On the other hand, the origin of persons from the Ottoman state cannot be determined based exclusively on family names such as Murat and Pašič. The contribution puts the problem concerning the baptism and integration of Muslims in a broader spatial and temporal context.
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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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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Boulton, Jeremy, and Romola Davenport. "Few Deaths before Baptism: Clerical Policy, Private Baptism and the Registration of Births in Georgian Westminster: a Paradox Resolved." Local Population Studies, no. 94 (June 30, 2015): 28–47. http://dx.doi.org/10.35488/lps94.2015.28.
Повний текст джерелаАнотація:
The evident lengthening of the interval between birth and baptism over the eighteenth century has often been assumed to have increased the risk that young infants died before baptism. Using burial records that include burials of unbaptised infants and give age at death we demonstrate that very few infants who survived the first few days of life escaped baptism in the parish of St. Martin in the Fields, despite a very profound lengthening of the delay between birth and baptism over the second half of the eighteenth century. Examination of baptism fee books indicates that perhaps a third of all infants were baptized privately in the parish and a pamphlet dispute between the vicar and one of his clerks provides extraordinary evidence of the extent to which baptism was a process rather than a single event. Our analysis suggests that it was the registration of baptism that was delayed, with no affect on the risk of death before baptism.
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Baumgarten, Elisheva. "Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe." Studies in Church History 50 (2014): 97–121. http://dx.doi.org/10.1017/s0424208400001674.
Повний текст джерелаАнотація:
The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading these Hebrew chronicles, one is immediately struck by the tremendous revulsion expressed toward the waters of baptism. Indeed, in his analysis of the symbolic significance of the baptismal waters for medieval Jews, Ivan Marcus has suggested that baptism by force in the local rivers was so traumatic that they instituted a ritual response during the twelfth and thirteenth centuries. One component of the medieval Jewish child initiation ceremony to Torah study was performed on the banks of the river, expressing Jewish aversion to baptism (see Fig. i).
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Fröhlich, Hans Bruno. "Interconfessional Marriage and Recognition of Baptism. A Case Study from the Orthodox Church Register in Sighişoara." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 335–45. http://dx.doi.org/10.2478/ress-2018-0027.
Повний текст джерелаАнотація:
Abstract Due to the fact that the Orthodox Church considers marriage a sacrament, this can only be concluded on the basis of ακρίβεια, when both spouses are orthodox. This case study is looking into the Orthodox Church marriage registers from Sighişoara for marriages of people of other confessions as well as into the baptismal registers, if the non-orthodox were baptized or confirmed (chrismation). From this qualitative case study, one can conclude that, in terms of marriage ceremony and baptism, in the Orthodox Church in Sighişoara/Schäßburg κατ’ οικονομίαν has been dealt with. Children of non-Orthodox parents have been baptized, and non-Orthodox couples have been married without the non-Orthodox being confirmed to Orthodoxy, let alone be (re)baptized.
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Fernandes, Antonio Carlos Sequeira, Sandro Marcelo Scheffler, and Roberto Videira-Santos. "WYATT EARP, DE HERÓI DO FAROESTE NORTE-AMERICANO A NOME DE FORMAÇÃO DEVONIANA NO TERRITÓRIO ANTÁRTICO." PALEONTOLOGIA EM DESTAQUE - Boletim Informativo da Sociedade Brasileira de Paleontologia 36, no. 75 (December 31, 2021): 05–13. http://dx.doi.org/10.4072/paleodest.2021.36.75.01.
Повний текст джерелаАнотація:
Wyatt Earp, from Hero of the American Western to the Name of Devonian Formation in Antarctic Territory.In science, it is common to name new taxa, geographic points or stratigraphic units with the names of important researchers, pioneer explorers or simply people important to the author who is describing these novelties. This paper presents a curious case of an Antarctic Devonian formation whose name is a tribute to Wyatt Earp, an illustrious character from the American Western. The story began with the American explorer Lincoln Ellsworth, who was a fan of Wyatt Earp and named one of the boats used by him during his expedition to Antarctica after his hero. Later, the name of the boat served as an inspiration to baptize a mount in Antarctica and its name served as a reference to name the Devonian age formation that outcrops in the region of that mount. Wyatt Earp died about four years before Ellworth’s explorations to Antarctica began, and he certainly never imagined that he would become immortalized with the name of a geographic point and a stratigraphic unit as far away as the South Pole. The nomenclature of novelties in the natural sciences encompasses several possibilities and reasons. Keywords: Nomenclature, Mount Wyatt Earp Formation, West Antarctica.
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Czyżewski, Bogdan. "Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku." Vox Patrum 63 (July 15, 2015): 113–27. http://dx.doi.org/10.31743/vp.3552.
Повний текст джерелаАнотація:
The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following order: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.