This paper will explore three questions that emerged from reading chapter two of Aiden Kavanagh’s book The Shape of Baptism. First, what information was surprising, inspiring, or intriguing? Second, what insights does Kavanagh’s review of the process of initiation provide a Christian with when he thinks about Baptism? Third, is there an element of the Roman initiation that needs to be reflected upon more deeply?
A surprising piece of information from Kavanagh’s text is that despite “all the development of Christian initiation over the past two thousand years its core still centers upon proclamation, conversion, and baptism… just as the earliest churches” did in obedience to Jesus’ command. (Kavanagh, pg. 36) The fact that these fundamental
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As Kavanagh points out from the Didache, the Christian “initiatory practice was pluralistic and [continued] developing… [beyond] the beginning of the second century.” (Ibid., pg. 40) There is the East Syrian and Armenian liturgical sources (i.e. the Acts of Thomas and the Didascalia Apostolorum) which describe the Baptism sequence as 1.) anointing the catechumen with olive oil on the forehead; 2.) the triple water immersion with the Trinitarian formula; and 3.) the reception of the Eucharist. (40-41) The pneumatological emphasis of the Syrian initiation process is expressed quite clearly through the anointing that takes place before the washing ritual. (42) The emphasis in both the Greek-speaking church of Rome and the Latin-speaking church of Carthage was “the notion of [new] birth and cleansing for the remission of sins.” (Ibid., pg. 46) In the Graeco-Latin churches the initiation process began with 1.) a preparatory instruction; 2.) anointing with exorcised oil after renouncing Satan; 3.) the triple water immersion with the Trinitarian formula; 4.) the anointing with chrism oil; 5.) the laying on of hands along with the invocation of the Holy Spirit; and 6.) the reception of the Eucharist. However, despite the differences in emphasis
Christianity is clearly a living religious tradition through both the significant person in Roncalli, and the practice of baptism. The continuing effects of the impacts of Pope John XXIII in his encyclicals and himself catalysing Vatican 2 and ‘aggiornamento’ create the sense that Christianity is a living religious tradition. The sacred practice of baptism allows adherents to make physical their faith, including the belief in the trinity, and allows candidates to become one with God through the renewal of life, abolishing original sin. It is evident that both aspects of the Christian faith have lead to Christianity being considered a living religious tradition.
Christianity stands as one of the most significant, and historically rich and relevant Religions ever to grace the Earth, especially given its status as a highly living and dynamic one, that being that it is a religion that is still very much alive and flourishing, in addition to being ever changing and evolving. (http://www.academia.edu/6386126/the_ways_in_which_the_four_characyeristics_of_religion_interact_to_create_a_dynamic_living_faith_tradition) It is thanks, in no small part to the significant figure of St. Paul of Tarsus and the foundation he laid for Christianity that has endured until today, as well as the message of Salvation through faith he preached. Another critical element of Christianity through the ages up to the current age of modern dynamism is Baptism, mainly how it impacts upon individuals and Christian communities. It is therefore clear that through these key aspects of Christianity, we may gain insight on what exactly contributes towards Christianity being a living and dynamic religion.
Here one can see the significance of baptism extending far beyond the momentary act that is the baptismal rite. Baptism is an act of birth; it gives an immediate and direct connection with Christ’s resurrection, and it lays the foundation for fellowship, which
On one hand, baptism is a sacrament that any human must have because it is a lifelong process of salvation and it is necessary for eternal salvation. Since Adam’s sin, all human is born spiritually death; therefore a newborn in spirit is necessary, in order for humans to have “spiritual eyes open” It will keep the person closest to God, because “open eyes” helps to discriminate good from bad during the person journey in life. Baptism present two parts, an outward and sensible sign, and an inward and spiritual grace implied, but baptism is not sanctification by itself. Furthermore, baptism is the Church’s external affirmation and proclamation of prevenient grace; it is an initiation and incorporation into Christ Holy church. During baptism church as a whole play an active role; first, by welcoming the new member, then after baptism, the church provides the nurture that makes possible a comprehensive and lifelong process of growing in grace. On the other hand Communion celebration by using bread and wine is a remembrance of Jesus death, and resurrection and the waiting until He comes again. The way in which bread and wine is converting into Jesus’s body and blood is a mystery. When during celebration Jesus says “for you” it connotes expiating and sacrifice meaning to liberates “us” sinners. Participate in communion
In Christian communities, especially communities that practice adult baptism, the ritual is seen as more than just an act of repentance for the forgiveness of sins. The specific actions associated with baptism have evolved to represent Jesus’ death (the liminal stage) and resurrection (the reaggregation stage). By manipulating the symbolic actions in the ritual “so as to bring them into parallel with the pre-established non-symbolic system,” we are better able to understand the symbolism of the three stages of this rite of
A philosopher named Augustine helps to clear up the controversy over infant baptism being right or wrong. Augustine raises the issue that, the apostolic creed states that there is “one baptism for the forgiveness of sins.” Since the creed presents this then the church followed that infant baptism remitted original sin.
Once an individual accepts Jesus as his/her faith, they are ready to be baptized. It is up to the individual’s preference, when he/she wants to be baptized in their lifetime (Christian Today). In the Middle Ages many individuals preferred to be baptized later in life, so they can wash way their sins before they approach judgment day (Cooke and Macy 70). In today’s modern society, the ceremony is viewed as initiation into the Christian community. Any individual can be initiated as long as the willing to accept Jesus Christ and see the world in a new way, the Christian way (Cooke and Macy
My first argument for why I think believer’s baptism is gives the best understandings of what baptism is suppose to be is that it is our response to God’s grace. Ted Dorman quotes Menno Simon in A Faith for all Seasons “Baptism is an expression our response to God’s grace, not a sign of that grace, and must therefore be administered only after one believes in Christ. (2001)” My faith didn’t grow until I decided to follow Jesus with my heart, I went through the motions but I wasn’t choosing Jesus. Once I made my faith my own, and experienced God’s grace in so many ways, I knew the next step was to be baptized. I experience God’s grace when I chose winter of...
Many Christian denominations practice the tradition of baptism. However, many denominations differ widely on the meaning and significance of the sacrament or ordinance of baptism. Baptism in the Old Testament is used as a symbol of a believer’s devotion to God by washing with water as a sign of purification and consecration. There are many different meanings and techniques to baptism that have been observed by many faiths over thousands of years. Many of the customs and b...
The power of water, a meek and gracious force, as illustrated in the Bible is the source of life and fruitfulness. The prayer has different sections to articulate the overall purpose of baptism, beginning with gratitude and recognition of God’s omnipresence, the prayer then references from the Old Testament, as the church has seen in Noah’s ark a prefiguring of salvation by Baptism. As the water of baptism gives new life, the crossing of the Red Sea, the liberation of Israel from the slavery of Egypt, proclaims the liberation wrought by baptism. The final reference to the Old Testament is prefigured in the crossing of the Jordan River by which the people of God received the gift of the land promised to Abraham’s descendants, an image of eternal life. All the Old Covenants prefiguration’s find their fulfilment in Jesus Christ. Jesus Christ begins his public life after being baptised by St. John the Baptist in the river of Jordan. After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." To fulfil all righteousness, Jesus’ submissive baptism by John the Baptist, is a gesture of
distinguish themselves from those who are not baptized; but is also a signal which points to the act of regeneration encompassing being born anew. In addition, the baptism of children is
Some religions still practice infant baptism, which will continue to be addressed later in this essay, but most views hold to the idea of just older children and adult baptism, after said individual has made a conscious decision to believe in God. Different churches do, however, have different means of baptism. Although most use a baptismal pit located in the church, some churches, such as mine back home, will use a place such as a lake. I, personally, do not think that it is necessarily about the location of where a person is baptized, but rather the decision in their heart that they have
The second sacrament is the Holy Eucharist. Catholics also call this Communion. This Sacrament, just like baptism, was seen several times in the bible and was given to Catholics directly from Jesus. The ritual practice of the Eucharist comes from Christ at the last supper. According to the book of Matthew,
He discussed in depth about how Christological traditions emerged and developed over the decades (59). However, his focus leans towards the first five centuries of the church. As the church was beginning to grow the emergence of the canon was informing believers of the historical events of Jesus sacrifices. It was a wonderful era to study how the culture perceived the recently crucified Christ.
Baptism as a rite of initiation welcomes the individual into the Christian tradition and links the individual, community and divine. However, not all Christians identify with the physical nature of the rite. Quakers believe that the whole of life is sacramental. To be a member of Christ 's body involves no outward rite, it requires instead an inward transformation of one 's whole life. While other denominations have differences involving the rituals used and the age of the initiate.