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This article problematises the inward-looking approach adopted by classical Pentecostalism in a South African context. A literature review on White-led classical Pentecostal churches reveals that in their early development, these churches were inward-looking and only concentrated on their theology of Spirit baptism, evangelism, and eschatological expectations. This inward-looking approach made classical Pentecostalism passive in response to socio-economic and socio-political issues. Issues such as racial segregation and economic challenges are highlighted here to demonstrate classical Pentecostalism's non-engagement. The aim of this article is the rationale the benefits for classical Pentecostal churches in broadening their ways of engaging with South African society. This can be done by learning from African Independent Pentecostal Churches whose theology on socio-economic and socio-political issues is exceedingly outward-looking. These lessons have implications for Blackness as they demonstrate that Black leaders can change their circumstances without the supervision of Whiteness. [ABSTRACT FROM AUTHOR]

This essay focuses on the reception of Pauline ideas in the Pseudo-Clementine Homilies, commonly dated to the early fourth century. At first, the claim that the Pseudo-Clementine Homilies contain Pauline ideas may seem surprising, since the Homilies are commonly considered "Jewish Christian" and thus anti-Pauline. However, new readings of Paul generated by the "Paul within Judaism" perspective, along with new insights on the Homilies, reveal that the latter work seems to contain Pauline ideas not preserved in other receptions of Paul. The Homilies share with Paul the following traits and ideas: (1) like Paul, the Homilies distinguish between Jews and non-Jews (the term "Christian" never appears) and, like Paul, the Homilies' teachings about law address gentiles and prescribe a kind of Judaism for them; (2) gentiles must adapt to a Jewish lifestyle and keep the commandments that the Torah prescribes for non-Israelites; (3) Jews and Jesus-oriented gentiles together make up the people of God (called theosebeis in the Homilies), but the distinction between them remains. They have equal status in the eyes of God but differences in their observance of the law remain. An important point where the Homilies deviate from Paul is their insistence that Jews do not necessarily need Jesus. For the Homilies, Jesus is primarily the teacher of gentiles, and they envision two parallel paths to salvation: Moses for Jews and Jesus for gentiles. This essay suggests that the Homilies' understanding of ideas that we recognize as Pauline developed in a milieu marked by the presence of non-Jesus-oriented (rabbinic) Jews. [ABSTRACT FROM AUTHOR]

The recently published P.Oxy. 5577 bears such striking similarities to the Gospel of Mary that this article argues that it may be from the missing pages in which Mary recalls her vision of Jesus and their private conversation. By examining the shared themes of cosmology and eschatology, incarnation and divine goodness, baptism and salvation, Jesus appearing as and through the νοῦς , and the privileged role of Mary, this article argues that we see a continuous teaching from the beginning of the extant Coptic Gos. Mary, through the Greek fragments including P.Oxy. 5577, to the end of the gospel. Although P.Oxy. 5577 cannot definitively be identified as Gos. Mary, the correlations are enough to take the suggestion of its likelihood seriously. [ABSTRACT FROM AUTHOR]

The study deals with the difficulties and challenges being faced by the practice of baptism in contemporary secular society. Based on empirical research on the practice of the Evangelical Church of Czech Brethren, the author argues for an open, inviting, communicative, and responsible practice of baptism that does not erase present tensions but deals with them creatively and situationally. The Church should take seriously the basic inclusive impulse of the Gospel while being aware of its baptismal responsibility, which consists primarily in the subsequent pastoral care of the baptised. The results of the study may inspire those who are involved in the pastoral ministry in similar contexts. [ABSTRACT FROM AUTHOR]

The challenge and hope of ecumenism is to seek ways to see the reality of Christians who long for visible unity. Starting from the principle that this visible unity is already expressed in the unity of baptism, we aspire to the greatness of unity in the eucharist, the source of life. From every observable reality, the people of God earnestly seek an encounter with the sibling who suffers, despairs, and feels the desire for God. We believe in a God who wants and encourages the encounter, a God who has the initiative to see the face of humanity. We Christians live in many borderline situations—often at the limit of bloodshed, martyrdom, and suffering—for the simple desire to seek happiness and koinonia. The question would be: What do the rest of Christians do for those of my siblings who live in situations of death—borderline situations? [ABSTRACT FROM AUTHOR]

As is well known, for Thomas Aquinas the baptismal character is an instrumental power. This means that it belongs to a type of realities that he calls intentiones, immaterial entities with an esse intentionale. The article begins with an analysis of the properties and types of intentional realities. It then focuses on the baptismal character as the intentional presence of divine power in the baptised. Finally, it addresses the question of the permanence of the baptismal character as the constitution of the intellect of the baptised in the form of an instrument, and the inchoate presence of the divine virtue. [ABSTRACT FROM AUTHOR]

Baptism has long been a point of contention among Christians. One passage that may have more to offer than has previously been suggested, particularly with regard to the relationship between faith and baptism, is Gal. 3.27. Of special interest is the precise way that the two clauses pertaining to (i) baptism and (ii) putting on Christ are related. Usually, it has been understood that baptism is, in some sense, the means by which Christ is put on. But an exploration of ὅσος, which connects the two clauses, together with the study of Gal. 3.27 and its context, suggests that 'putting on Christ', which is best understood as the action of faith, is the appropriate response to baptism. [ABSTRACT FROM AUTHOR]

In public worships of the middle ages the communicative structures come into closer consideration when a ritual act is of relevance to the theology of the sacraments or to juridical implications. In these cases the spoken language seems to be of eminent importance, because the ritual initializes, strengthens or blesses (or cancels) a canonical status. Both a sacral language and a metaphorical text can create misunderstandings or errors. So interests and intentions have to be investigated in an examination or in the form of a dialogue, when 'Amen' as a simply answer is not sufficient. The dialogue during the ritual of baptism here is used as an example. [ABSTRACT FROM AUTHOR]

The large number and wide geographic spread of the Latin manuscripts shows that the Acts of Thecla were widely known in the Middle Ages in spite of the negative views of Tertullian, Jerome and the Decretum Gelasianum. Included in liturgical books, among martyr passions and lives of saints, the story shaped the faith of monastic, clerical and church communities. This paper explores the extent to which the manuscript tradition preserves or modifies the difficult details of the writing: the encratic teaching of Paul, Thecla’s affection for the apostle, and in particular her baptism and teaching. The Latin manuscripts are essentially faithful to the narrative, including potentially difficult issues. However, some manuscripts tend to mitigate details and statements that seem problematic, to align Thecla’s deeds with conventional ecclesial teaching and practice. [ABSTRACT FROM AUTHOR]

Confirmation, one of the seven sacraments in Lombard's schedule, was retained by the English Reformers, but not as a sacrament and without any distinctive quasi-sacramental grace attributed to it. It became a ceremony to complete the catechizing process for children who, having been baptized as infants, were at the age of discretion now to come to holy communion. The reformers thought that a post-baptismal laying on of hands had been practised from apostolic times, and so commended the ceremony for their church practice. This requirement enabled later generations, such as Gregory Dix, to bid up its significance, teaching that confirmation completes baptism, and thus that water-baptism is of itself incomplete. The underlying premise has been that from the apostles onwards a requisite second initiatory ceremony invariably followed baptism. Both Bible and early church history contradict this thesis, not least the eight post-apostolic authors of the first two centuries who mention baptism. All eight testify to the use of water without any further ceremony. Thus, any insistence upon a two-stage sacramental initiation today lacks historical foundations; Anglicans ought to review residual texts and practices which reflect such a pattern. [ABSTRACT FROM AUTHOR]

This article examines the ways the Lambeth Conference resolutions discuss children and youth. It is a contribution to the work of identifying historical Anglican theological perspectives on children. Opening with a brief definition and review of theologies of childhood, it then presents chronologically (1857–1998) and briefly analyzes the resolutions which name 'children' or 'youth'; it closes with an analysis of how the Lambeth resolutions map onto three basic claims shared by the reviewed theologies of childhood. [ABSTRACT FROM AUTHOR]

In what sense do Anglicans believe in baptismal regeneration? This article contends that according to historic Anglicanism, baptism effectually regenerates those who faithfully receive it. While this is a disputed claim even among Anglicans, it is consistent with the formularies of the Church of England, and it largely represents a predominant position held by Anglicans across the centuries. Article XXVII of the Thirty-Nine Articles of Religion will serve as the primary point of reference for assessing the above question. The following study is organized in three sections that respectively address: (1) the sacramental efficacy of baptism; (2) the regenerative nature of baptism; and (3) the need for faith to accompany baptism. Each section examines diverse historical expressions relevant to these doctrines in light of their scriptural basis. A brief reflection on infant baptism concludes the paper. [ABSTRACT FROM AUTHOR]

Catholic integralism claims that governments must secure the earthly and heavenly common good. God authorizes two powers to do so. The state governs in matters temporal, the Catholic Church in matters spiritual. Since the church has the nobler end of salvation, it may direct the state to help enforce church law. The integralist adopts two seemingly conflicting norms of justice: (a) coercion into the faith is always unjust, but (b) coercion to keep the faith is just. But if religious coercion is wrong at the start of the Christian life, why is it permitted after that? The integralist answer is baptism. Baptism serves as a normative transformer : it transforms religious coercion from unjust to just. My thesis is that baptism fails as a normative transformer. I critique Thomas Aquinas' approach to this question and then adapt gratitude, associative, and natural duty theories of political obligation to repair his argument. These strategies fail. [ABSTRACT FROM AUTHOR]

The recent recovery of the teaching that the three divine persons share one operation in their outward works raises the question of whether or in what sense the human operation of Christ belongs to the Son alone. My thesis is that all three divine persons move and support the Son's human operation while the Son alone is the proper subject of his human operation. In order to substantiate this thesis, I will consider two main issues: (1) the relationship between divine movement and human energy and (2) the relationship between nature and person in Christ's human action. [ABSTRACT FROM AUTHOR]

This article explores the often-disparate commitments the chaplain has made to both the institutional church as well as the hospital system through the lens of the baptismal rite. As baptism is primarily a religious act meant to initiate new members into the Christian faith and a specific community, the chaplain must grapple with the meaning of baptism in the hospital system, a place of crisis and transient community. It is the numinous presence that binds the chaplain's disparate commitments together in the liminal space between the clinical and ecclesial within which the chaplain exists. The numinous expands the boundaries of institutions often at odds. The chaplain finds meaning and purpose by bearing witness and remaining committed to this numinous presence that binds. [ABSTRACT FROM AUTHOR]

David B. Sloan and James R. Edwards have revived the antique hypothesis that there was a single Gospel according to the Hebrews underlying the diverse patristic testimonies about it and that it was a significant source behind the Synoptic tradition. Specifically, Sloan and Edwards equate this reconstructed text with either Q or L, respectively, two hypothetical sources in B. H. Streeter's classic solution to the Synoptic Problem. In this article, I defend the common scholarly view that the text known to Epiphanius, which modern scholars entitle as the Gospel of the Ebionites to distinguish it from the Gospel according to the Hebrews, was a Greek text that, at points, harmonizes passages from the Synoptics. I will focus on this Gospel's baptism narrative to demonstrate that it replicates Matthean and Lucan redactional elements, thus making it unlikely to be the source of the Synoptic double tradition or the Lucan Sondergut. [ABSTRACT FROM AUTHOR]

The chapter on baptism that Guy de Brès added to the fourth edition of Le baston de la foy chrestienne in 1559 is a good illustration of how the work was evolving from a polemical anthology of patristic and biblical quotations to more of a dogmatic compendium. The new chapter also exhibits a number of structural and theological parallels with de Brès' Belgic Confession of 1561. In its treatment of baptism in relation to original sin and salvation, baptism as a means of grace, and infant baptism, the chapter indicates at the very least that some of the concepts, themes, and theological reasoning that appeared in the Belgic Confession in 1561 were already present, sometimes in fairly developed form, in Le baston two years earlier. [ABSTRACT FROM AUTHOR]

The ideas of the Orthodox theologian Bishop John Zizioulas (1931-2023) particularly focus on trinitarian ecclesiology. For him, the Trinity consists of Persons in communion, and the nature of God himself is relational. Trinitarian unity is therefore the prototype, and the Church is its reflection. The essence of the Church is communion, which results from the fact that the Trinity is communion. Zizioulas' view of the Church is steeped in a trinitarian perspective. Zizioulas pointed out that the Church is based on the double divine economy: the work of Jesus Christ and the work of the Holy Spirit. The relationship of the Holy Trinity with the Church also has consequences for the structure of the Church. In this way, the Church becomes hierarchical in the sense in which the Holy Trinity itself is hierarchical: because of the specificity of the relationship. Becoming a person means breaking down the barriers of individualism and entering into communion life. This is realized in the Church through Baptism and Eucharist. The aim of the article is therefore an attempt to present and evaluate John Zizioulas' concept of trinitarian ecclesiology. [ABSTRACT FROM AUTHOR]

The article is a book review of "Becoming the Baptized Body: Disability and the Practice of Christian Community" by Sarah Jean Barton. The book explores the connection between disability and baptism in Christian communities through an ethnographic study. The author argues that baptism can foster inclusion and belonging for people with disabilities and emphasizes the importance of Christian practices in disability theology. The review praises the book for its integrative approach and calls for wider readership to understand the theological significance of baptism for all individuals, disabled or not. [Extracted from the article]

This article offers an investigation of Foucault's Confessions of the Flesh —published in 2018, thirty-four years after the death of the author—through a literary approach. It argues that "The Laborious Baptism," the second section of the first chapter of the book, "The Formation of a New Experience," has an immersive quality of writing that signals a way of writing "from within," to take up an expression coined by Emerson. By putting Foucault in conversation with James Bernauer, Willemien Otten, Philippe Büttgen, and Pierre Macherey, among others, this article aims to show that Foucault's Confessions of the Flesh may best be seen, in a final analysis, as a confessio fidei in the flesh. It owns, at some point, a mystical quality so that the book truly offers a peculiar experience to its readership. In the first part of the article, we make some metaliterary comments about the potential pitfalls of dealing with a posthumous book, helped by T. S. Eliot and Nietzsche. In the second part, we delve into "The Laborious Baptism" by making a close reading of it. In concluding remarks, we reflect on how Confessions of the Flesh may display a form of Christian parrhesia under the sign of risk-taking in keeping with Foucault's ultima verba as a professor in his very last lecture at the Collège de France. [ABSTRACT FROM AUTHOR]

The construction of one's identity in late modernity is sometimes viewed as a project of the autonomous self in which one's identity may shift or change over the course of one's existence and development. For the Christian, however, one's identity is both a divine gift, and a task of ecclesial formation, and for both the gift and the task, Christian baptism is fundamental. Baptism represents the death of the self and its rebirth in Christ, a decisive breach with the life that has gone before. Baptism establishes a new identity, a new affiliation, a new mode of living, and a new life orientation, direction, and purpose. This paper explores the role of baptism in the formation of Christian identity, finding that Christian identity is both extrinsic to the self and yet also an identity into which we are called and into which we may continually grow. The essay proceeds in three sections. It begins with a survey of recent philosophical reflection on the concept of identity, continues by reflecting on the nature of Christian baptism in dialogue with this reflection, and concludes by considering in practical terms how baptism functions in the process of conversion–initiation toward the formation of mature Christian identity. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article argues that the mass religious conversions that took place in early-modern Iberia from the end of the fourteenth century had enormous consequences, one of which was the increasing racialisation of religion. Jewish and Muslim minorities were forced to receive baptism, and although in principle the Church made no distinction among people who had been baptised, in practice the presence of large numbers of recent converts to Catholicism called this theology into question. In the process, as I will demonstrate in this article, religion was racialised, as many people became convinced that religion (both beliefs and ritual) was biological and was transmitted by blood. To support this argument, the article will focus, as a case study, on the discussion about whether to deny baptism to the children of Moriscos (converted Muslims) in the years preceding the general expulsion from Spain of the Moriscos (1609–11). [ABSTRACT FROM AUTHOR]

In this paper, I focus on the emergence of ritual studies and subsequently formulate six characteristics that, in my opinion, establish their identity: a) an emphasis on being grounded in ritual theories; b) a plurality of ritual definitions; c) a wide area of application of ritual theories; d) a ritual understood as (performative) action; e) the plurality of methods; f) interdisciplinarity. Based on these characteristics of ritual studies, I deal with some aspects of their application to early Christianity. I demonstrate the benefit and innovation of this perspective on selected approaches: new viewpoints on rites of passage (DeMaris) and on the origin and development of the Eucharist (Taussig) and cognitive approaches (Uro). Finally, I address the problem of the researcher's imagination (speculative-ness) and the relationship between theories and exegesis of texts. I conclude by analysing the theory of ritual failure applied by P.-B. Smit. [ABSTRACT FROM AUTHOR]

Copyright of KUL Journal of Legal Studies / Studia Prawnicze KUL is the property of John Paul II Catholic University of Lubin / Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This discussion of the fourth-century commentary of Marius Victorinus on Paul's epistle to the Galatians serves as a critical witness to late ancient understanding of Paul's self-identification with the stigmata of Christ (of Gal 6:17), as the marks of his humiliating death on the cross. Echoing Paul on "being crucified with Christ", Victorinus exhorted Christians to follow that example in suffering for their faith, warning them that suffering is inevitable. The present textual study uses linguistic, grammatical, rhetorical, and socio-historical analysis, particularly on the key terms, stigmata and mysterium. It concludes that Victorinus associated these terms to give meaning to trauma and suffering for Christians. The term mysterium in Victorinus' work is closely associated with central aspects of Christ's life and work, especially his crucifixion and death. While rejecting the "history of religions" school of thought on Christian liturgy borrowing from mystery religions, this study concludes that Victorinus' use of the term mysterium reflects a move in fourth century Christianity to adapt language of the mysteries for the sacraments; more particularly, baptism is understood as a symbolic re-enactment of Christ's crucifixion, death and resurrection. Such an approach enhances the meaning of suffering in terms of service to Christ, for in baptism Christians share not only in Christ's death, as suffering "with Christ", but also in his resurrection, as victory over sin, suffering and death. [ABSTRACT FROM AUTHOR]

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Robert Burns's decision to emigrate to Jamaica in 1786 as a slave-driver is well known, and is increasingly debated as Scotland develops its understanding of its direct and indirect roles in the transatlantic slave trade and Black chattel slavery. The stories, and even the names, of the Black people of that period (servants and tradesmen) are typically more ephemeral than those of Burns and his friends and patrons, but it would be wrong to assume that there were no Black people living and working in Ayr and its environs in Burns's day. While the Black population across Scotland was small (commentators suggest around seventy individuals against some fifteen thousand in England & Wales), contemporary records show that over a dozen lived and worked in Ayrshire. While there is no concrete evidence in the Poet's writings, this study shows that it is highly likely that Burns saw some of these people on the streets, that he met the biracial children of the manumitted Black man Scipio Kennedy, and that he was present at the baptism of a Black man, John Cartwright, in Mauchline Kirk in 1784. [ABSTRACT FROM AUTHOR]

Copyright of Revista Internacional de Humanidades is the property of Common Ground Research Networks and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This document is a collection of book reviews from the journal "Reviews in Religion & Theology." The first review discusses the issue of loneliness and suggests that church leaders can address it by fostering belonging and creating a culture of inclusivity. The second review focuses on a book called "Putting On Christ: Augustine's Early Theology of Salvation and the Sacraments," which explores Augustine's understanding of salvation and the sacraments. The reviewer praises the book for its in-depth analysis and argues that it provides valuable insights into Augustine's development as a thinker. The third review discusses a book called "Paul, Then and Now," which is a collection of essays by Matthew Novenson. The reviewer highlights the book's unified project of exploring the significance of Paul's writings and praises its accessibility. [Extracted from the article]

The article focuses on American novelist Flannery O'Connor's use of Thomistic philosophy to inform the psychological and theological underpinnings of novel, "The Violent Bear It Away." Topics include Italian priest Thomas Aquinas's teleological explanation of human psychology, O'Connor's depiction of baptism to achieve the final cause, and the interplay of free will in the novel's characters.

Baptism may be called an ecumenical sacrament that unites Christians of different denominations. However, neither the precise ecclesiological implications nor the sacramental-theological interpretations of baptism have been clarified yet. Further research will be needed here in order to make progress in ecumenism as a whole. The present article offers reflections on this from a Catholic perspective. First, a systematic-theological approach to the topic is developed (1.). Then, with reference to Vatican II, the basic Catholic position is reconstructed (2.). Finally, the more recent discussion on the connection between baptism and ecclesiology is addressed (3.). [ABSTRACT FROM AUTHOR]

The Baptismal Pastoral Center St. Maria Magdalena in Bochum, part of the Diocese of Essen, has been offering a baptismal font based on early Christian models since the year 2000. The community defines their life, faith, and liturgical celebrations based on the awareness of baptism. Over the past 20 years, the community has discovered a lot of potential for development and is working on living the awareness of baptism. The baptismal preparation takes place within the community and includes interactions and shared celebrations. The community has developed a culture of welcome and responds to the individual needs of those seeking baptism. Examples of different paths to baptism are given, reflecting the diversity of people and their experiences. The summary emphasizes the importance of baptism as a communal event and encourages active engagement with the lives of others and a conscious decision to become a follower of Christ. [Extracted from the article]

The Paroisse étudiante de Toulouse is a Catholic student community in the Archdiocese of Toulouse, southern France. It offers various groups and activities to promote faith and community life. The community regularly celebrates worship services and provides housing options for students. Baptism plays an important role in the community, and baptismal candidates are first welcomed into the community before receiving the sacrament. The community and the commitment of volunteers contribute to the stability and continuity of the community. [Extracted from the article]

The article "Initiation as a Path" examines the processes of initiation into a religious community and becoming a Christian. The individuals involved, the strengthening along the way, and the desired goal are compared. The practice of preparing for baptism is often delegated to diocesan authorities, which results in adult baptisms being rare in Austrian parishes. The decree on the order of the catechumenate stipulates that the local pastor is responsible for admission to the catechumenate and that the community should be involved in the process. In the initiation into a religious community, the role of the novice master is significant. It is suggested that a person responsible for the catechumenate be appointed in each parish to ensure continuous care for new community members. The article deals with the integration of individuals from a community into the initiation process with baptismal candidates and those preparing for religious profession. It is pointed out that tasks could be specified and institutionalized to intensify cooperation between the diocesan and community levels. Pope Francis, with the motu proprio Spiritus Domini, has allowed women to be admitted to the ministries of lector and acolyte for life. The motu proprio Antiquum ministerium acknowledges the importance of faith instruction by baptized Christians. It emphasizes that the liturgical symbolic actions in the celebrations of becoming Christian and becoming a religious allow for a strong experience of shared action. It is suggested to strengthen the mystagogical deepening and the community connection in worship services. [Extracted from the article]

The article "A Church that Lives from Baptism?" examines the significance of baptism as the foundation of understanding the church. It is noted that the formulations of the renunciation of baptism in the current ritual do not correspond to the understanding of the Second Vatican Council. The 45th symposium of the Liturgical Commission for Austria aims to raise awareness of the importance of baptism and develop visions for a church that finds its vitality more strongly in baptism. The article examines the connection between the church and baptism in five points and emphasizes the importance of baptism as a hermeneutical key to understanding the church. It also discusses baptism in different epochs and shows that baptism represents a transition from secular society to a contrasting society. [Extracted from the article]

The article "Baptized in the Name of Jesus" examines the theology and practice of the early church regarding baptism. It refers to Jesus' command in Matthew 28:16-20, where baptism in the name of the Father, the Son, and the Holy Spirit is mentioned. Baptism is considered in relation to the disciples as students of Jesus. The article also examines the role of John the Baptist and notes that baptism was understood as an act of repentance for the forgiveness of sins. The exact meaning of baptism and why John practiced it is not historically clear. The text also deals with the baptism of John and Jesus. John offers baptism as a sign of preparation and protection from the coming judgment. Jesus is baptized by John, but it is emphasized that Jesus is not like the other sinners, but freely and in solidarity joins their ranks to lead them to righteousness. Jesus himself also baptized, and some of his most prominent disciples came from the baptism movement. The text emphasizes that Jesus distinguished himself from the baptism movement and proclaimed his own message, which was intended to realize the conditions of the Kingdom of God in the present. Baptism continued to be practiced in the early church because it was seen as preparation for judgment. The Acts of the Apostles describes various scenes of baptism, which played an important role in early Christianity. Baptism is considered a consequence of divine action. In the letters of Paul, baptism is described as existing "in Christ Jesus," through which believers become sons and daughters of God and heirs of Abraham. Baptism is understood as participation in the way of Jesus and brings about a change in social status. It is part of God's eschatological work of salvation, and adherence to the Torah is not suitable as a means of salvation. Baptism is also understood as participation in the death and resurrection of Jesus. [Extracted from the article]

This paper aims to present comprehensively, but not exhaustively, the role of Baptism in the life of the Christian and its implications both in the way of life of the human collective and in the life of each individual, i.e. in the moral dimension of this Mystery. The work of renewal associated with Christian baptism is essential in the life of the believer, inviting them to constantly review their beliefs, reaffirm their commitment to God and strengthen their connection to the Christian community. By continuing this process of spiritual renewal, the believer is guided to grow in holiness and wisdom, to strengthen his or her relationship with God and to manifest his or her faith in daily life. Thus, Christian baptism and its ministry of renewal are not just isolated events in the believer's life, but become fundamental pillars in his or her spiritual journey of transformation and salvation. The important points that this research will touch upon are: ancestral sin, the moral dimension of baptism, John's baptism and Christian baptism helping us to conclude that the application of baptismal knowledge in seen acts generates the idea of morality and bears the marks of the preaching of Christ in society. [ABSTRACT FROM AUTHOR]

Early Pentecostals believed their experience of Spirit baptism represented the latter rain of prophecy that introduced Christ's return. Therefore, their goal was to preach the Pentecostal gospel to all, expecting their success to hasten Christ's return. They read the Bible through the lens of their charismatic experiences and left room for the Spirit, who inspired the Scriptures to explain its meaning. The next generations adopted a fundamentalist hermeneutical angle and included premillennialist dispensationalism to understand biblical prophecies. The doctrines of rapture, premillennialism, and a distinction between Israel and the church imply that the church belongs to the 'parenthetical age', indicating a delay in the prophetic timeline when Jews rejected Jesus. It took the emphasis away from the urgent need to evangelise the world, focusing on explaining the biblical 'last events' and setting timetables. It is argued that Pentecostals' dispensationalism betrayed their unique ethos, values, and hermeneutical angle. [ABSTRACT FROM AUTHOR]

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

The article focuses on the profound significance of baptism and the exploration of one's identity as beloved children of God, drawing from the narrative of Jesus' baptism and insights from Henri Nouwen. Topics include the spiritual task of acknowledging this original identity, the temptations to deviate from it, and the timeless importance of communion, community, and ministry in cultivating and maintaining a loving relationship with God.