Baptism is introduced in the Gospels when John the Baptist begins his ministry as the forerunner of Jesus Christ. John's baptism was a baptism of repentance for Jews; he preached a simple message to the Jews that they were to repent of their sins in preparation for Kingdom of God and the coming of the Messiah. In Matthew 3:13-17, Jesus comes down to the Jordan River to be baptized by John. After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.” At the end of his earthly ministry, Jesus gave the command to his disciples to “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.” As soon as they received the Holy Spirit at Pentecost, the disciples began to carry out that order. Known as the “Great Commission,” Mathew 28:19 is often quoted in an attempt to prove the trinity doctrine. As it is often looked at to be one of the few texts that fully demonstrate the Trinity, it provides the basis of what came to be known as Trinitarian baptismal formula The greatest revealed mystery of the Christian faith is the Trinity; it is the central mystery of the Christian faith and of Christian life. God alone makes it known to us by revealing himself as Father, Son and Holy Spirit. As Roman Catholics, we “worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son's is another, the Holy Spirit's another; but the Godhead of the Father, Son and Holy Spir... ... middle of paper ... ...:38)? Retrieved April 1, 2014, from socrates58.blogspot.com: http://socrates58.blogspot.com/2008/03/baptismal-formula-trinitarian-matt-2819.html Canada, T. R. (1998, October 31). In Whose Name? The Baptismal Formula in Contemporary Culture. Retrieved April 1, 2014, from www.united-church.ca: http://www.united-church.ca/files/partners/relations/ecumenical/report_rc_01.pdf Emery, G. (2007). The Trinitarian Theology of Saint Thomas Aquinas. New York, New York: Oxford University Press Inc. Farrelly, M. J. (2005). The Trinity. Lanham, Maryland: Rowman &Littlefield Publishers Inc. Mikoski, G. S. (2009). Baptism and the Christian Identity. Grand Rapids, Michigan: Wm. B. Eerdmans Co. Schaff, P. (1997). History of the Christian Church. Oak Harbor, WA: Logos Research Systems, Inc. USCCB, B. C. (2004). Rite of Baptism for Children. New Jersey: Catholic Book Publishing Corp.
"Conversion." In New Catholic Encyclopedia, edited by Bernard L. Marthaler, 231-242. Detroit: Thomson Gale, 2003.
Webber, Christopher. Welcome to the Episcopal Church: An Introduction to Its History, Faith, and Worship. Harrisburg, PA: Morehouse Pub., 1999. Print.
Christianity is considered to be a living religion especially in terms of the reach for salvation. In the present through the practice of Baptism, Christians believe they die to the life of Original Sin and are born again to Christ, thus able to achieve Salvation. Thus, the tradition and sacred ritual of baptism implies that in order to be active adherents in the Catholic church, one must be baptised, just as Jesus was in the New Testament, “Peter said to them, Repent, and be baptised every one of you in the name of Jesus Christ.” (Acts 2:38) Another way in which baptism demonstrate that Christianity is a living religious tradition, is through the teachings associated with the purpose of human existence. Through the act of Baptism, which is a direct display of the belief in Salvation through Jesus, the purpose of human life is presented in terms of adherent’s purpose to lov...
Journal of Ecumenical Studies, 19(1), 69-84. Heim, D. (1996). The 'Standard'. Phil Jackson, Seeker in Sneakers. Christian Century, 133(20), 654-656.
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
In the beginning, Schreiner and Wright debate refutes the different varieties of infant baptism executed by the reformed Paedobaptists position. The background of this book is center in the biblical inconsistency practiced by the reformed Paedobaptists position by baptizing infants who do not have a clear knowledge of what is good or bad, and at the same time do not know what genuine repentance is. The fact, is that when one can look at everything going on in one’s world today – false teaching, misunderstanding of Scripture, heresy, apostasy, and lack of interpretation – how does the Church reacts? Schreiner and Wright, answers this by upholding the authority of the Word of God through this great book. Mathews 28, turns to be the epicenter
Brom, Robert H. "Tracts." The Necessity of Baptism. Catholic Answers, 10 Aug. 2004. Web. 18
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
.... "Baptism (in the Bible)." New Catholic Encyclopedia. 2nd ed. Vol. 2. Detroit: Gale, 2003. 56-60. Gale World History In Context. Web. 30 Dec. 2011.
“Through, baptism, human beings spet out of isolation and into the trinitarian communion, and thus also into the communion of t...
Professor Bruce Ware believes paedobaptist (the practice of baptizing infants or young children) are “living in disobedience to Christ.” Paedobaptist see practival value in both the baptism of new converts and the baptism of their children. Dr. Ware believes the argument for Immersion is simultaneously an argument against the baptism of infants. Dr. Wares doctrine allows neither the baptism of infants nor, presumably, their belongings to the church as the family of God. For the credobaptism, typically, baptisms is a sign of what the believer has done in response to Christ; for the paedobaptist, baptism is first a sign of what Christ has done and of all that is in him to be received in faith. Dr. Ware citation (from Thomas R. Schreiner) that “it is difficult to see how the reception of the Spirit could be predicted of infants since the Spirit is received by faith” (pg. 28) If so infant salvation surely is impossible, and it is difficult to know what to make of the spirits work on the humanity of our Lord. The bible also talks about household baptism which may have included infants. Acts 31-34 states “31They replied, “Believe in the Lord Jesus, and you will be saved—you and your household.” 32 Then they spoke the word of the Lord to him and to all the others in his house. 33 At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized. 34 The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole household.” These verses never directly say if children were included in the household baptism but Dr. Ware seeks to close these textual “gaps” to insist that only those converted were
Within Catholicism, Baptism is regarded as being fundamental for discipleship and commitment. It is the first sacrament “ An outward and visible sign ( the physical act) of an inward and individual grace (the spiritual reality) ”, allowing the adherents to receive grace and Holy Spirit, renew their Baptismal promises in a communal setting and become a part of the body of Christ. “Whoever believes and is baptised will be saved, but whoever does not believe will be condemned” (Mark 16:16). Churches of Christ view Baptism as granting repentance and salvation but do not practice infant baptism. They Baptize using full immersion, following biblical book of Acts 8:38. Community churches do not permit infant Baptism and by full immersion believe in new life through God’s grace. Disciples of Christ do not practice infant baptism. By following affusion, their ideology of Baptism is the symbolic of Jesus’s death, burial and resurrection. The Orthodox Church celebrates the sacrament of Baptism within a wider rite of initiation which includes anointment with chrism and the Eucharist.Within the Orthodox initiation rite, the babies are fully undressed and clothed once
“Baptism, a life of honesty, meditation on God, having faith, reciting the name of God, avoiding getting caught up in worldly distractions, and remembering God in every moment possible”.
As members of the Catholic Church, it is our responsibility to live out our baptismal promise through the Sacraments of service. It is through our baptismal promise and the sacraments of service in which we are called to serve others in the Christian community and evangelise. It is through the sacraments of service, Holy Matrimony, and Holy orders which enables individuals to direct their lives in a sacramental way for the salvation of others. Through the service to others and evangelisation , they participate in the saving mission of Christ. Through the sacrament of Baptism, we are embodied with Christ and become a constituent of the Catholic Church. The fundamental facet of baptism entails the infant’s godparents or in the circumstance of an adult baptism, the individual themselves to solemnly promise to renounce Satan, continue Jesus’ mission of service and grow sanctity with God. These renunciations are entitled “The Baptismal Promises” which we should fulfil in our daily lives as an essential duty of being a Catholic.
Douglas, J. D., Philip Wesley Comfort and Donald Mitchell. Who's Who in Christian History. Wheaton, IL: Tyndale House, 1992.