Baptism (from the Greek nouns ???????? baptisma ; see below) is the sacrament of Christian acceptance and adoption, almost always with the use of water, into religion Christian. The Canonical Gospels report that Jesus was baptized. Baptism has been called the sacrament and the ordinance of Jesus Christ. In some denominations, baptism is also called baptism, but for others the word "baptism" is reserved for infant baptism. Baptism has also given its name to Baptist and denominational churches.
The usual form of baptism among the earliest Christians was for the candidate to be buried, either totally (completely submerged under water) or partially (standing or kneeling in the water while water was poured upon him). Although John the Baptist uses the inner river for his baptism suggests immersion, "The fact that he chose a permanent and deep river shows that more than the required amount of water is needed, and both the inner word 'in' (Jordan River) and the basic meaning of the verb 'baptize 'may indicate immersion In v. 16, Matthew will speak of Jesus' coming out of the water' Phillip and Kasim also descended and came out of the water (Acts 8:38). -39) Baptism is likened to burial in Romans 6: 3. "Dip" is translated from baptism? ( ???? .) Traditional depictions in Christian art John the Baptist poured the water above Jesus' head may therefore be based on later Christian practice. "Archbrian and Christian baptismal evidence from the 3rd century onwards shows that the normal form is to have a candidate standing in the water while water is poured over a tub uh the top. Another common form of baptism now used is pouring water three times to the forehead, a method called love.
The martyrdom was identified early in Church history as "baptism by blood", allowing martyrs who had not yet been baptized with water to be saved. Later, the Catholic Church identifies the baptism of desire, with which those preparing for baptism that die before actually receiving the sacrament are considered saved. As evidenced in the general Christian practice of infant baptism, baptism is universally seen by Christians because in some ways it is necessary for salvation, until the 16th century Huldrych Zwingli denied his need.
Quaker and The Salvation Army practice Baptism with the Holy Spirit, not water baptism. Among the religious groups practicing water baptism, differences can be found in the manner and manner of baptism and in the understanding of the importance of the rite. Most Christians baptize "in the name of the Father, and of the Son, and of the Holy Ghost" (following the Great Commission), but some people only baptize the name of Jesus. More than half of Christians baptize babies; others argue that only the baptism of believers is truly baptism. Some insist that immersion or at least partially immerses the baptized, others assume that any form of washing with water, as long as water flows in the head, is enough. The term "baptism" has also been used to refer to a ceremony, trial, or experience in which a person is initiated, purified, or named.
Video Baptism
Etimologi
The English word baptism is derived indirectly through Latin from the Greek concept of neutral noun baptisma (Greek ??????? , "washing-ism"), which is a neologism in the New Testament derived from the masculine Greek noun baptismos ( ????????? ), a term for washing rituals in the Greek texts of Hellenistic Judaism during the period of the Second Temple, such as the Septuagint. These two nouns come from the verb baptiz? ( ??????? , "I wash" transitive verb ", used in Jewish texts to wash rituals , and in the New Testament both for the washing rites and also for the new rituals baptisma The Greek verb baptism ( ????? )," dipping ", from which the verb baptizo is derived, is in turn traced hypothetically to the reconstructed Indo-European roots * g? abh - , "dipping." The Greek words are used in various meanings.
Maps Baptism
History
Baptism has in common with Tvilah, a purifying ritual of Jews drowned in water, which is necessary for, inter alia, conversion to Judaism, but a different one is repeated, while baptism must be performed only once. (Actually, the modern Hebrew term for "baptism" is "Christian Tvilah".) John the Baptist, who is considered a pioneer of Christianity, uses baptism as the central sacrament of his messianic movement. The apostle Paul distinguishes between John's baptism, ("baptism of repentance") and baptism in the name of Jesus, and it is questionable whether Christian baptism in some way is related to John. Christians consider Jesus institutionalized the sacrament of baptism.
The earliest Christian baptism may be usually done by immersion, complete or partial. although other modes may also have been used.
Although some forms of immersion may be the most common method of baptism, many writings from the early church appear to see the mode of baptism as unimportant. The Didache 7.1-3 (AD 60-150) is permissible for modesty practices in situations where immersion is impractical. Likewise, Tertullian (AD 196-212) is allowed for various approaches to baptism even if these practices are inconsistent with the biblical or traditional mandate (see De corona militis 3; De baptismo 17). Finally, Cyprian (ca. AD 256) explicitly states that the amount of water is unimportant and defends the practice of immersion, sadness, and humiliation (Sura 75.12). Consequently, there is no uniform or consistent way of baptism in the ancient church before the fourth century.
In the third and fourth centuries, baptism involves the instruction of catechesis as well as the chrism, the eviction of the devil, the laying on of hands, and the reading of the creed.
In the early Middle Ages, infant baptism became common and rites were significantly simplified. In Western Europe, Afusi became the normal mode of baptism between the twelfth and fourteenth centuries, although submersion was still practiced in the sixteenth century. In the sixteenth century, Martin Luther retained baptism as a sacrament, but the Swiss reformer Huldrych Zwingli considered the baptism and the Lord's supper to be symbolic. The Anabaptists denied the validity of the practice of infant baptism, and re-baptized people.
Mode and how
Baptism is done in several different ways. Aspersion is a sprinkling of water on the head, and addiction is pouring water over the head.
The word "immersion" comes from the Latin word immersio, the noun derived from the verb immergere in - "becomes" mergere "dipping"). With regard to baptism, some people use it to refer to any form of immersion, whether the body is completely submerged under water or only partially immersed in water; they are thus talking about immersion as total or partial. Others, from the Anabaptist belief, use "immersion" to exclusively plunge a person entirely beneath the surface of the water. The term "immersion" is also used for a form of baptism in which water is poured over a person standing on water, without immersion from that person. In the three meanings of this word "immersion," see Immaturality baptism.
When "immersion" is used in opposition to "immersion", it denotes the form of baptism in which a candidate stands or kneels in water and water is poured over the top of the body. Immersion in this sense has been used in the West and East since at least the 2nd century and is a form in which baptism is generally depicted in early Christian art. In the West, this method of baptism was replaced by the baptism of modesty from around the eighth century, but continued to be used in Eastern Christianity.
The immersion word comes from the latter Latin ( sub - "below, under" mergere "plunge, dip") and sometimes also called "full immersion". It is a form of baptism in which water completely covers the body of the candidate. Immersion is done in Orthodox and some other Eastern Churches. In the Latin Church of the Catholic Church, baptism by immersion is used in the Ambrosian Rite and is one of the methods provided in the Roman Rite of infant baptism. This is seen as mandatory among several groups that have emerged since the Protestant Reformation, such as the Baptist and The Church of Jesus Christ of Latter-day Saints (LDS Church).
The meaning of the Greek verb baptizein
The Greek-English Lexicon of Liddell and Scott gives the main meaning of the verb baptizein , from which the English verb "baptizes" originates, such as "dipping," and gives an example of a sword plunge into the throat or embryo and to draw the wine by dipping the cup into the bowl; for the use of the New Testament gives two meanings: "baptize", with which the Septuagint mentions Naaman who plunges himself in the Jordan River, and "does the washing", as in Luke 11:38.
Although the Greek verb baptisin does not exclusively mean dipping, plunging or immersing (used with literal and figurative meanings such as "drown", "deactivate", "flood", "drown", "overborne" "pull from a bowl"), the lexical source usually quotes this as the meaning of the word in the Septuagint and the New Testament.
"While it is true that the basic meaning of the Greek words for baptism and baptism is immersion/immersion, it is not true that words can be easily reduced to this meaning, as can be seen from Mark 10: 38-39, Luke 12:50, Matthew 3:11 Luke 3:16 and Corinthians 10: 2. "
Two sections in the Gospels indicate that the verb baptism does not always show immersion. The first is Luke 11:38, which tells how a Pharisee, at his home where Jesus ate, "was surprised to see that he did not wash first (passive theorist) ??????? - literally, "baptized") before dinner ". This is the part used by Liddell and Scott as an example of using ??????? means performing wudhu . Jesus' removal from this act is similar to his disciples: "Then came to Jesus the scribes and Pharisees, who from Jerusalem, said, Why do your disciples break the traditions of the elders? Because they wash ( ????? ) is not their hand when they eat bread. " Other parts of the Gospel are: "The Pharisees... do not eat unless they wash ( ????? , regular word for washing) their hands thoroughly, observing the traditions of elders, and when they come from the market, they do not eat unless they wash themselves (literally, "baptize themselves) - ??? ???????? , passive or middle voice ??????? ) ".
Scholars of various denominations claim that these two passages indicate that invited guests, or people returning from the market, would not be expected to immerse themselves ("baptize themselves") fully in water but only to practice partial immersion from dipping their hands into the water or to pouring water upon it, as the only form recognized by the Jewish custom today. In both of the two sections, the hands specifically identified as "washed" (Mark 7: 3), not the whole person, for whom the verb used is baptizomai , literally "baptized," " immersed "(Mark 7: 4), a fact obscured by the English version that uses" washing "as a translation of both verbs. Zodhiates concluded that hand washing was done by immersing them. The Liddell-Scott-Jones Greek-English Lexicon (1996) quotes another passage (Luke 11:38) as an example of the use of the verb baptisin which means "performing wudu" instead of "drowning". References for cleaning of boats using ??????? also refers to immersion.
As mentioned earlier, the lexicographic work of Zodhiates says that, in both of these two cases, the verb baptizein shows that, after coming from the market, the Pharisees washed their hands by immersing them in the collected water.. Balz & amp; Schneider understand the meaning of ???????, used as a substitute ??????????? (Sprinkle), to be the same as ?????, to dip or immerse, the verb used from dipping a portion of a piece of bread held in the hand into wine or finger into spilled blood.
The additional possibility of using the verb baptisin to relate to ritual washing is suggested by Peter Leithart (2007) suggesting that Paul's phrase â € Å"Other, what will they do that is baptized for the dead? Â € relating by washing the Jewish rituals. In the Greek Jewish language, the verb "baptized" is baptized "has a broader reference than just" baptism "and in the Jewish context especially applies to the masculine noun baptismos " washing ritual " The verb baptizein occurs four times in the Septuagint in the context of a washing ritual, baptismos ; Judith cleansed herself of the impurity of menstruation, Naaman washed seven times to be cleansed of leprosy, etc. In addition, in the New Testament alone, the verb baptisin can also relate to the baptismal neuter noun "baptism" which is an unknown neologism in the Septuagint and the Jewish texts other pre-Christianity. The breadth of the meaning of baptism is reflected in the English Bible translating "washes," where the Jewish ritual of washing means: for example Mark 7: 4 states that the Pharisees "unless they were washed (the Greek" baptized " ), they do not eat ", and" baptize "where baptisma , the new Christian ritual, is intended.
Derived noun
The two words derived from the verb baptizo (???????) appear in the New Testament: the masculine noun baptismos (???????? ?) and the neutral noun baptism (????????):
- baptismos (?????????) refer to Mark | 7: 4 for water ritual for purification purposes, laundering, cleaning, meals; in the same verse and in Hebrews 9:10 for the cleansing of the Levites from vessels or from the body; and in Hebrews 6: 2 it may also be for baptism, although it is likely to refer to the washing of dead bodies. According to Spiros Zodhiates when referring only to the cleaning of the equipment baptismos (????????)) equated with rhantismos (??????? ??, " distribution "), found only in Hebrews 12:24 and Peter 1: 2, the noun used to indicate the symbolic cleansing by the Old Testament priests.
- baptism (????????), which is the emergence of neologism derived from the New Testament, and may not be likened to the previous Jewish concept of baptismos (????????), then this is only found in writings by Christians. In the New Testament, it seems to be at least 21 times:
- 13 times related to the ritual practiced by John the Baptist;
- 3 times referring to a certain Christian rite (4 times if the account is taken from its use in some of the Colossians 2:12 script, which, however, has most likely been altered from the original baptismos instead) ;
- 5 times in the metaphorical sense.
- Variations in scripts: In Colossians, some manuscripts have a neutral noun baptism (????????), but some have masculine baptismos ?? ??????), and this is the reading given in the modern critical edition of the New Testament. If this reading is true, then this is the only example of the New Testament where baptismos (?????????) is clearly used for Christian baptism, not from generic washing, except the Opinion of some it is true that Hebrews 6: 2 may also refer to Christian baptism. The feminine noun baptism , together with the masculine noun baptismos both occurred at Josephus Antiquities (J. AJ 18.5.2) in connection with the murder of John the Baptist by Herod. This feminine form is not used elsewhere by Josephus, or in the New Testament.
Christian baptism is given in one of the following forms, taking good action once or three times:
Clothing
Until the Middle Ages, most baptisms were performed with candidates naked - as evidenced by most of the earliest depictions of baptism (some of which are featured in this article), and early Church Fathers and other Christian writers. The deaconess helps the female candidate for reasons of decency.
This is typical of Cyril from Jerusalem who wrote "On the Mysteries of Baptism" in the 4th century (AD 350 AD):
Do you not know that many of us are baptized into Jesus Christ, baptized into His death? etc.... because you are not under the Law, but under grace.
1. Therefore, I will always be in front of you a sequel from Lecture yesterday, that you can learn about those things, which are done by you in the inner room, is symbolic.
2. Immediately, then, when you enter, you take off your cloak; and this is the picture of putting off the parents with his actions. After stripping you, you're naked; in this case also imitate Christ, who is stripped naked on the Cross, and with his nakedness stripping himself of kingship and power, and openly triumphing over them in the tree. Due to the adverse power of making their nest in your members, you may no longer wear the old clothes; I do not at all mean this is visible, but the old man, the candle is corrupt in the passions. May the soul that never made it go, never wear it again, but say with the Christ Couple in the Song of Songs, I have undressed, how should I wear it? O amazing thing! You are naked in front of everyone, and not ashamed; because you really bear the first Adamic likeness formed, naked in the garden, and not embarrassed.
3. Then, when you are stripped naked, you are anointed with the oil that is ejected from your hair down to your feet, and is part of a good olive tree, Jesus Christ.
4. After these things, you are taken to the sacred pool of the Divine Baptism, when Christ was taken from the Cross to the Tomb which is before our eyes. And each of you is questioned whether he believes in the name of the Father, and of the Son, and of the Holy Spirit, and you make that confession, and go down three times into the water, and rise again; here also signifies with a symbol of the three days of Christ's burial.... And at the same time you are both dying and born;
Symbolism there are three:
1. Baptism is considered a form of rebirth - "by water and the Spirit" - the nakedness of baptism (second birth) parallel to one's original birth condition. For example, St. John Chrysostom calls the baptism "???????", that is, to give birth, and "the new way of creation... of water and the Spirit" ("to John" speech 25.2), and then describes:
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Because nothing that can be understood is left to us by Jesus; but with things that can be understood, everything can be imagined. This is also the way of baptism; the gift of water is done by things that can be seen, but the things that are done, that is rebirth and renovation, can be imagined. Because, if you are without a body, He will deliver this bodyless gift as a naked [gift] to you. But because the soul is closely related to the body, He hands over the people you understand to you with imaginable things. (Chrysostom to Matthew., Speech 82, 4, c.. 390Ã, A.D.)
2. The removal of clothing represents "the image of severing the parent by its deed" (like Cyril, above), so that the previous body stripping of baptism represents taking off a sinful self-trap, so that the "new man", given by Jesus, may be worn.
3. Like St. Cyrilus once again confirms the above, because Adam and Eve in the naked scriptures, innocent and unashamed in the Garden of Eden, nudity during baptism is seen as a renewal of innocence and the state of genuine sinlessness. Other parallels can also be drawn, such as between the open conditions of Christ during His crucifixion, and the "parent" crucifixion of a repentant sinner in preparation for baptism.
Changing habits and worries about modesty may contribute to licensing practices or require baptismal candidates to retain their underwear (as in many Renaissance baptism paintings as did da Vinci, Tintoretto, Van Scorel, Masaccio, de Wit, etc.) and/or to be used, since it is almost universally the practice of today, the baptismal robe. These robes are most often white, symbolizing holiness. Some groups today allow suitable clothes to wear, such as trousers and T-shirts - practical considerations include how easy the clothes will dry (denim is not recommended), and whether the clothes will look translucent when wet.
Meaning and effects
There are different views on the effect of baptism for a Christian. Some Christian groups claim that baptism is a requirement for salvation and the sacrament, and speaks of "the regeneration of baptism". Its significance relates to their interpretation of the meaning of the "Mystical Body of Christ" as found in the New Testament. This view is shared by Catholic and Eastern Orthodox denominations, and by early Churches during the Protestant Reformation such as Lutheran and Anglican. For example, Martin Luther said:
Simply put, the strength, effects, benefits, fruit, and purpose of Baptism are to save. No one was baptized to be a prince, but like the words spoken, to be "saved". To be saved, we know, is nothing but to be freed from sin, death, and the devil and into the kingdom of Christ and live with him forever.
The Churches of Christ, "Jehovah's Witnesses, Christadelphians, and the LDS Church also support the baptism necessary for salvation.
For Roman Catholics, water baptism is the sacrament of initiation into the lives of God's children (Catechism of the Catholic Church), 1212-13). This configures the person to Christ (CCC 1272), and obliges Christians to participate in the apostolic and missionary activities of the Church (CCC 1270). Catholics argue that there are three types of baptism by which one can be saved: sacramental baptism (with water), the baptism of desire (the explicit or implicit desire to be part of the Church established by Jesus Christ), and the baptism of blood (martyrdom). In his encyclical Mystici corporis Christi on June 29, 1943, Pope Pius XII spoke of true baptism and the profession of faith as what makes the members of one true Church, which is the body of Jesus Christ himself, as taught by the Holy Spirit through the Apostle Paul:
- 18 ... Through the water of Baptism those who are born into this world dead in sin are not only reborn and made members of the Church, but are stamped with their spiritual seal of being able and suitable for receiving other sacraments....
- 22 In fact only those who should be included as members of the baptized Church confess true faith, and who have not been so unfortunate to separate themselves from the unity of the Body, or have been excluded by the authority valid for big mistakes made. 'For in one spirit' says the Apostle, 'are we all baptized into one Body, whether Jew or Gentile, whether bonded or free.' Therefore in a true Christian community there is only one Body, one Spirit, one God, and one Baptism, so there is only one faith. And therefore if a man refuses to hear the Church, let him be considered - as God commands - as a Gentile and a tax collector. Therefore, people who are divided in faith or government can not live in the unity of such a Body, nor can they live in the life of one divine Spirit.
On the contrary, Anabaptists and Evangelical Protestants recognize baptism as an outward sign of the inner reality that follows the experience of each believer of merciful forgiveness. Protestant Reformers and Methodists maintain a connection between baptism and regeneration, but insist that it is not automatic or mechanical, and regeneration can occur at different times of baptism.
Churches of Christ consistently teach that in baptism a believer gives up his life in faith and obedience to God, and that God "by the goodness of the blood of Christ, cleanses one from sin and completely transforms the state of the person from the alien into a citizen. Baptism is not a work of man: it is a place where God does a work only God can do. "So they see baptism as a passive act of faith and not a rewarding work; it "is the recognition that one has nothing to offer to God".
Christian tradition
The liturgy of baptism for Catholics, Eastern Orthodox, Lutheran, Anglican, and Methodist makes clear reference to baptism not just symbolic burial and resurrection, but the real supernatural transformation, which draws parallels to the experience of Noah and the journey of Israel through the Red Sea divided by Moses. Thus, baptism is literally and symbolically not only cleansing, but also dying and rising again with Christ. Catholics believe baptism is necessary to clean the stain of original sin, and a very baptizing baby. The Eastern Churches (Eastern Orthodox and Oriental Orthodox Churches) also baptise infants by text, such as Matthew 19:14, which is interpreted as supporting the Church's full membership for children. In this denomination, baptism is immediately followed by the Cults and Communion in the next Divine Liturgy, regardless of age. Orthodox also believe that baptism removes what they call the sin of Adam's ancestors. Anglicans believe that Baptism also enters the Church and thereby enables them to access all rights and responsibilities as full members, including the privilege of receiving Holy Communion. Most Methodists and Anglans agree that it also cleanses the stain of what in the West is called original sin, in the sin of the ancestors of the East.
Eastern Orthodox Christians usually emphasize tripling immersion as a symbol of death and rebirth into Christ, and as a purification of sin. The Latin Catholic Church generally baptizes with love (pouring); Eastern Catholics are usually immersed, or at least partially immersed. However, immersion gained popularity in the Latin Catholic Church. In newer church shrines, baptismal fonts can be designed to expressly allow for baptism by immersion. Anglicans baptize by immersion, immersion, affusion or spark.
According to evidence that can be traced back to at least about the year 200, sponsors or godparents are present at baptism and promise to uphold the education and life of baptized Christians.
The Baptists argue that the Greek word ??????? originally meant "to immerse". They interpret several passages of Scripture on baptism as requiring immersion in water. They also claim that only immersion reflects the symbolic meaning of "being buried" and "raised" with Christ. The Baptist Church baptizes in the name of the Trinity - Father, Son, and Holy Spirit. However, they do not believe that baptism is necessary for salvation; but rather that it is an act of Christian obedience.
Some charismatic churches "Full Gospel" such as Oneness Pentecost baptize only in the name of Jesus Christ, quoting Peter's baptism in the name of Jesus as their authority.
Ecumenical statement
In 1982, the World Council of Churches published an ecumenical paper on Baptism, Eucharist and Ministry. The preface of the document states:
Those who know how vast the churches differ in the doctrines and practices of baptism, the Eucharist and the ministry, will appreciate the importance of the size of the great treaties listed here. Almost all traditions of recognition are included in the membership of the Commission. That theologians of these very different denominational groups should be able to speak so harmoniously about baptism, the Eucharist and the unprecedented ministry in the modern ecumenical movement. Particularly noteworthy is the fact that the Commission is also included among Catholic and Catholic theologians and other churches not belonging to the World Council of Churches itself.
A 1997 document, Becoming a Christian: Our Common Baptist Ecumenical Implication , provides a view of the expert commissions united under the protection of the World Council of Churches. It states:
... according to Acts 2:38, baptism follows from Peter's baptism of preaching in the name of Jesus and leads those baptized to receive the Spirit of Christ, the Holy Spirit, and community life: "They devote themselves to the apostles." teaching and fellowship, to break bread and prayers "and the distribution of goods to those in need.
Those who hear, who are baptized and enter the life of the community, have been witnesses and partakers of God's promises for the last days: the forgiveness of sins through baptism in the name of Jesus and the outpouring of the Holy Spirit to all people. meat. Likewise, in what may be a pattern of baptism, 1 Peter testified that the proclamation of the resurrection of Jesus Christ and the teaching of new life led to purification and new birth. This, in turn, is followed by eating and drinking God's food, with participation in community life - the imperial priesthood, the new temple, the people of God - and with further moral formation. At the beginning of 1 Peter the author sets this baptism in the context of obedience to Christ and sanctification by the Spirit. & Lt;/ref & gt; [1: 2] & lt;/ref & gt; So baptism into Christ is seen as baptism into the Spirit. In the Fourth Gospel, Jesus' discourse with Nicodemus shows that the birth through water and the Spirit becomes a generous means of entry to the place where God reigns.
Consideration of validity by some churches
Most Christian denominations recognize the theological idea that baptism is a sacrament, which has real spiritual, sacred and salvific effects. Certain key criteria must be obeyed to be valid, that is, to actually have those effects. If these key criteria are met, violations of some rules concerning baptism, such as changing the official ritual for the ceremony, make baptism forbidden (contrary to church law) but still apply.
One of the criteria for validity is the use of the correct word form. The Roman Catholic Church teaches that the use of the verb "baptize" is important. Catholics of the Latin, Anglican, and Methodist Churches use the form "I baptize you...." Eastern Orthodox and some Eastern Catholics use passive voice forms "Servant/(Servant of God) God was baptized in the name of.. "or" This person was baptized by my hand.... "
The use of the Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Ghost" is also considered important; thus these churches did not receive the legitimate baptism of non-Trinitarian churches like Oneness of Pentecost.
Another important condition is the use of water. A baptism in which some liquid that is not usually called water, such as wine, milk, soup or fruit juice used is not considered valid.
Another requirement is that the celebrant intends to perform baptism. This requirement includes only the intention of "to do what the Church does," not necessarily having Christian faith, for it is not a person who baptizes, but the Holy Spirit works through the sacrament, which results in the effect of the sacrament. Doubts about the faith of the baptist there is no reason for doubt about the validity of baptism.
Some conditions expressly do not affect the validity - for example, whether immersion, immersion, affusion or humiliation are used. However, if water is sprinkled, there is a danger that water may not touch the unbaptized skin. As it has been stated, "not enough water touches a candidate but also must flow, otherwise there will be no real ablution, at best, such baptism would be considered dubious.If the water only touches the hair, the sacrament may have been lawfully conferred , although in practice, of course, it is safer to follow.If the clothing of the person has received suspicion, baptism is undoubtedly canceled. "For many communions, validity is not affected if one submersion or casting is done rather than triple, but in Orthodoxy this is controversial.
According to the Catholic Church, baptism imparts an indelible "seal" to the soul of the baptized and therefore a person who has been baptized can not be legally baptized anymore. This teaching is affirmed against the Donatists who practice rebaptism. Grace received in baptism is believed to operate ex opere operato and is therefore considered legitimate even if it is managed in a misguided or schismatic group.
Recognition by other denominations
The Catholic, Lutheran, Anglican, Presbyterian and Methodist churches receive baptism by other denominations in this group as valid, subject to certain conditions, including the use of the Trinitarian formula. It is only possible to be baptized once, so that people with legitimate baptisms of other denominations can not be baptized again after conversion or diversion. For Roman Catholics, this is affirmed in Canon 864, where it says that "[e] the unbaptized and only such a person are capable of baptism." Such persons are accepted after making confession of faith and, if they have not received the confirmation or confirmation of the sacrament or krisma legally, with confirmation. In particular, "Methodist theologians argue that since God never aborts a covenant made and sealed with the right intentions, rebaptism is never an option, unless the original baptism has been corrupted because it was not made in the name of the Trinity." In some cases, it is difficult to decide whether the original baptism was true; if there is any doubt, conditional baptism is given, with the formula of the phrase "If you have not been baptized, I baptize you...."
In the recent past, it is common practice in the Roman Catholic Church to baptize conditional almost every convert of the Protestants because of the perceived difficulty in assessing validity in every concrete case. In the case of the main Protestant Churches, treaties involving assurances about the way they performed baptism have ended this practice, which sometimes continues for other Protestant groups. The Catholic Church has always recognized the validity of baptism in the Eastern Christian Churches, but the Church has explicitly denied the validity of baptism given in the LDS church.
Practice in the Eastern Orthodox Church so that people who move from other communion are not uniform. However, most of the baptisms performed on behalf of the Holy Trinity are accepted by the Orthodox Christian Church. If a convert has not received the sacrament (mystic) of baptism, he must be baptized in the name of the Holy Trinity before they can enter into communion with the Orthodox Church. If he has been baptized in other Christian confessions (other than Orthodox Christians), his earlier baptism is considered retroactively filled by grace by chrism or, in rare circumstances, the confession of faith alone during baptism is performed in the name of the Holy Trinity (Father, Son and Holy Spirit ). The exact procedure depends on the local canon and is the subject of some controversy.
The Oriental Orthodox Church recognizes the validity of baptism committed in Eastern Orthodox Communion. Some also recognize baptism by the Catholic Churches. Any baptism should not be done using a Trinitarian formula considered invalid.
In the eyes of the Catholic Church, all Orthodox Churches, Anglican and Lutheran Churches, baptism given by the LDS Church are invalid. An article published in conjunction with the official declaration for the effect provides a reason for the assessment, summarized in the following words: "The baptism of the Catholic Church and The Church of Jesus Christ of Latter-day Saints differ essentially, for what concerns faith to the Father , Son and Holy Spirit, who in the name of Baptism is given, and for what concerns the relationship with Christ which instituted it. "
The LDS church stressed that baptism must be administered by someone with the right authority; consequently, the church does not recognize other church baptisms as valid.
Jehovah's Witnesses do not recognize the other baptism that occurred after 1914 as valid, because they believe that they are now the only true church of Christ, and that the rest of "Christianity" is a false religion.
Officiator
There is a debate among Christian churches about who can administer baptism. Some claim that the examples given in the New Testament show only the apostles and deacons who practice baptism. The ancient Christian churches interpret this as showing that baptism must be done by the clergy except in extreme, that is, when the baptized person is in danger of death. Then anyone can baptize, provided that, in the Eastern Orthodox view, the person who baptizes is a member of that Church, or, in the Catholic view, that the person, even if not baptized, intends to do what the Church does in the ritual. Many Protestant churches do not see a special prohibition in biblical examples and allow every believer to baptize others.
In the Roman Catholic Church, the canonical law for the Latin Church establishes that the ordinary minister of baptism is a bishop, priest or deacon, but his administration is one of the functions "especially entrusted to the parish priest". If the person baptized is at least fourteen, the baptism of the person should be referred to the bishop, so that he may decide whether to bestow baptism on his own. If no ordinary minister is available, a catechist or other person usually appointed by a local person for this purpose may lawfully perform baptism; even in the case of one's needs (irrespective of that person's religion) possessing the necessary intentions can bestow baptism. With "case of need" means the imminent danger of death due to either an external disease or threat. "The necessary intent" is, to a minimum, the intention "to do what the Church does" through the ritual of baptism.
In the Eastern Catholic Church, a deacon is not considered an ordinary minister. The administration of the sacrament is reserved for the Parish Priest or to another priest to whom he or the local hierarchy gives permission, a permit which may be deemed in accordance with canon law. However, "in the case of necessity, baptism may be given by a deacon or, in his absence or if he is deterred by other scholars, members of a purified living institution, or by other faithful Christians, even by mothers or fathers, if others nobody knows how to baptize. "
The Eastern Orthodox Church's discipline, Oriental Orthodoxy and the Eastern Assyrian Church are similar to the Eastern Catholic Church. They need the baptizer, even in cases of need, to be their own faith, on the grounds that one can not deliver what he himself does not have, in this case membership in the Church. The Latin Catholic Church does not insist on this condition, given that the effect of the sacrament, such as membership of the Church, is not produced by a person who baptizes, but by the Holy Spirit. For Orthodox, while Extreme Baptism can be done by a deacon or a layman, if the newly baptized survives, a priest must continue to perform other prayers from the Baptism Rite, and set the Crisis Mystery.
The discipline of Anglicanism and Lutheranism is similar to that of the Latin Catholic Church. For Methodists and many other Protestant denominations, too, ordinary minister of baptism is a designated or appointed minister of religion.
New movements of Protestant Evangelical churches, especially non-denominations, allow laymen to baptize.
In the LDS Church, only a man who has been consecrated to the Aaronic priesthood who holds the priesthood or higher office in the Melchizedek Priesthood can perform baptism.
The baptism of Jehovah's Witnesses is performed by "dedicated men". It is only in exceptional circumstances that a "dedicated" baptizer is not baptized (see section on Jehovah's Witnesses).
Certain Christian groups who practice baptism
Anabaptists and Baptists only recognize the baptism of believers or "adult baptism". Baptism is seen as an act that identifies a person as having accepted Jesus Christ as a savior.
Anabaptist
Early Anabaptists were named because they baptized people they felt had not been baptized properly, after receiving infant baptism, sprinkling.
The traditional forms of Anabaptist baptism poured or sprinkled, a form commonly used in the West in the early 16th century when they appeared. Since the 18th century immersion and immersion became more widespread. Today all forms of baptism can be found among the Anabaptists.
Baptism perpetuates Jesus' death, burial and resurrection. [Rom 6] Baptism does not solve anything in itself, but it is a personal sign or testimony that one's sins have already been washed away by the blood of the cross of Christ. This is considered a covenant act, signifying the entry into the New Testament of Christ.
Baptist
For the majority of Baptists, Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience that symbolizes the believer's faith in the Savior who was crucified, buried, and resurrected, the believer's death against sin, the burial of the old life, and the resurrection to walk in the new life in Christ Jesus. It is the testimony of the believer's faith in the last resurrection of the dead.
In addition, for converts, the common practice is that baptism also allows the person to become a member of a local Baptist church (although some churches have adopted a "new member class" as a mandatory step for church membership).
Regarding rebaptism, the general rule is:
- baptism by other than immersion is not recognized as valid and therefore rebaptism through dipping is required; and
- baptism by immersion in other denominations can be considered legitimate if done after a person confessing to Jesus Christ (although among more conservative groups such as Independent Baptists, rebaptism may be required by local congregations if done in the Baptist Church - and, in the case - extreme case, even if done in a Baptist church that is not an Independent Baptist congregation)
Christ Church
Baptism in Christ's Churches is done only by full immersion, based on the Koine Greek verb baptizo meaning dipping, immersing, drowning or plunging. Immersion is seen as closer to Jesus' death, burial and resurrection than any other baptismal mode. Churches of Christ argues that historically immersion was a mode used in the 1st century, and pouring and sprinkling then emerged as a secondary mode when immersion was not possible. Over time, this secondary mode replaces submersion. Only those who are mentally able to believe and repent are baptized (ie, infant baptism is not done because the New Testament has no precedent for it).
Churches of Christ have historically held the most conservative position of baptism among the various branches of the Restoration Movement, of understanding baptism by immersion to be an essential part of repentance. The most significant disagreement relates to the extent to which a correct understanding of the role of baptism is necessary for its validity. David Lipscomb insists that if a believer is baptized out of a desire to obey God, baptism is valid, even if the individual does not fully understand the role that baptism is played in salvation. Austin McGary argues that to be valid, converts must also understand that baptism is for the forgiveness of sins. McGary's views became prevalent in the early 20th century, but the approach advocated by Lipscomb never goes away completely. Thus, the common practice among Christ's churches is to ask for re-baptism by immersion of converts, even those previously baptized with immersion in other churches.
Recently, the rise of the International Churches of Christ has caused some people to reexamine the problem.
Churches of Christ consistently teach that in baptism a believer gives up his life in faith and obedience to God, and that God "by the goodness of the blood of Christ, cleanses one from sin and completely transforms the state of the person from the alien into a citizen. Baptism is not a human work, it is a place where God does a work only God can do. "Baptism is a passive act of faith and not a rewarding work; it "is an acknowledgment that one has nothing to offer to God." While the Churches of Christ do not describe baptism as "sacrament", their view of it can be legitimately described as "sacramental." They see the power of baptism coming from God, choosing to use baptism as a vehicle, not from water or action itself, and to understand baptism to be an integral part of the conversion process, not just the symbol of repentance. The recent trend is to emphasize the transformational aspect of baptism: instead of describing it as merely a legal requirement or a sign of something happening in the past, it is seen as "the event that puts the believer" into Christ "where God does the transforming work that is in progress. "There is a minority that underestimates the importance of baptism to avoid sectarianism, but the broader trend is to" re-examine the richness of the baptismal teaching of the Bible and to strengthen the center and place of importance in Christianity. "
Because of the belief that baptism is an important part of salvation, some Baptists argue that the Churches of Christ support the doctrine of baptismal regeneration. However, members of the Churches of Christ reject this, on the grounds that because faith and repentance are necessary, and that the purification of sin is through the blood of Christ through the grace of God, baptism is not an inherent ritual of redemption. Instead, their tendency is to point to the passage of Scripture where Peter, analogizing the baptism for Noah's flood, argues that "so also baptism now also saves us" but briefly explains that baptism is " not meat but a good conscience response to God "(1 Peter 3:21). A writer of Christ's churches describes the relationship between faith and baptism in this way, "Faith is the reason why a person is a child of God; baptism << i> is the time where a person is entered into Christ and becomes a child of God.Baptism is understood as a confessional expression of faith and repentance, and not a "work" that produces salvation.
Reformed Protestant
In the theology of baptism of the Reformed, baptism is seen as primarily an offering of God's union with Christ and all its benefits to the baptized. This offer is believed to be intact even when it is not accepted in faith by the person being baptized. Reformed theologians believe that the Holy Spirit brings into effect the promises marked in baptism. Baptism is held by almost all the Reformed traditions to produce regeneration, even in infants who are incapable of faith, by affecting the faith that will come later. Baptism also begins one into a visible church and a treaty of grace. Baptism is seen as a substitute for circumcision, which is considered a ritual of initiation into a covenant of grace in the Old Testament.
Reformed Christians believe that immersion is not necessary for baptism to be done properly, but pouring or sprinkling is acceptable. Only an ordained minister is permitted to perform baptism in the Reformed churches, without liberation for the baptism of emergency, although baptism by non-priests is generally considered valid. The reformed churches, when they rejected the baptismal ceremonies of the Roman Catholic church, accepted the validity of the baptism that was performed with them and did not re-baptize.
Roman Catholic
In Catholic teaching, baptism is expressed as "necessary for salvation with actual acceptance or at least by desire". This teaching is based on Jesus' words in the Gospel according to John: "Verily, verily, I say unto you, save a man born of water and the Spirit, he can not enter into the kingdom of God." It begins with the teachings and practices of Christians of the 1st century, and the relationship between salvation and baptism is not, as a whole, a matter of disagreement until Huldrych Zwingli rejects the necessity of baptism, which he sees only as a sign of admission to the Christian community. The Catechism of the Catholic Church declares that "Baptism is necessary for salvation for those who have been preached to the gospel and who has the possibility to ask for this sacrament." The Council of Trent also declared in the Decision Concerning Justification of the sixth session that baptism is necessary for salvation. A person who consciously, deliberately and unrepentally rejects baptism has no hope of salvation. But if knowledge does not exist, "they too can attain salvation which is not by their own fault not knowing the Gospel of Christ or His Church, but sincerely seeking God and being moved by the grace of trying to do their deeds to do His will as it is known they are through the command of conscience. "
The Catechism of the Catholic Church also states: "Since Baptism signifies the deliverance of sin and from the instigator of Satan, one or more exorcisms are uttered on the candidate". In the Roman Rite of the baptism of a child, the words of an exorcism prayer are: "God almighty and ever alive, You send your only begotten Son into the world to cast out Satan, the evil spirit, to save man from the kingdom of darkness and bring he is into the splendor of your light kingdom.We pray for this child: set him (he) free from original sin, make him (a) your glorious temple, and send your Holy Spirit to live with him (him) we. "
In the Catholic Church with baptism all sins are forgiven, original sin and all personal sins. Given once for all, baptism can not be repeated. Baptism not only purifies all sin but also makes a new person "a new being," the adopted child of God, who has become "a regulator of the divine nature," a member of Christ and heir with him, and a temple of the Holy Spirit. The grace of sanctification, the grace of righteousness, given by God through baptism, takes away original sin and actual personal sins.
Catholics are baptized in water, by immersion, immersion or happiness, in the name of (single) Father and Son and Holy Spirit - not three gods, but one God lives in three Persons. While sharing in one divine essence, Father, Son, and Holy Spirit is different, not just the three "masks" or manifestations of a divine being. The faith of the Church and individual Christians is based on the relationship with these three "Persons" of this one God. Adults can also be baptized through the Adult Christian Initiative Ritual.
It is said that Pope Stephen I, St. Ambrose, and Pope Nicholas I declare that baptism in the name of "Jesus" alone and also in the name of "Father, Son, and Holy Spirit" is valid. The correct interpretation of their words is disputed. The current canonical law requires a Trinitarian formula and water for validity.
The Church recognizes two baptismal equivalents with water: "blood baptism" and "baptism of desire". Baptism of blood is experienced by unbaptized individuals who are martyred for their faith, while the baptism of desire generally applies to catechumens who died before they could be baptized. The Catechism of the Catholic Church describes these two forms:
The Church has always held the firm belief that those who suffer death for faith without receiving baptism are baptized by their deaths for and with Christ. This baptism, like the desire for Baptism, produces the fruits of Baptism without the sacrament. (1258)
For the dead catechumenes before their baptism, their explicit desire to receive them, along with repentance for their sins, and charity, assures them of the salvation they can not receive through the sacrament. (1259)
The Catholic Church holds that those who do not know about the gospel of Christ and the Church, but who seek the truth and do the will of God as they understand it, may have an implicit desire for baptism and can be saved: "'For Christ died for all, and for all men the fact is called for one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all possibilities to be part, in the way known of God, from the Passover of Mystery. ' Anyone who does not know the gospel of Christ and His Church, but seeking the truth and doing God's will according to his understanding of it can be saved.Can be suspected that such people will want Baptism explicitly if they already know their needs. " unbaptized babies, the Church is not sure of their fate; "The Church can only entrust them to God's grace".
Jehovah's Witnesses
Jehovah's Witnesses believe that baptism must be done by perfect immersion only when an individual is mature enough to understand its meaning. They believe that water baptism is an outward symbol that one has made unconditional dedication through Jesus Christ to do God's will. They regard baptism as ordaining as a pastor.
Candidates for baptism should declare their desire to be baptized well before the planned baptismal event, to enable the counselor elders to assess their appropriateness. Elders approve candidates for baptism if the candidate is considered to understand what is expected of the members of the religion and to show a genuine dedication to the faith.
Most of the baptisms of Jehovah's Witnesses are performed on services and meetings scheduled by elders and servants of ministry and rarely in the local Kingdom Hall. Prior to baptism, at the end of pre-baptism talks, the candidates should affirm two questions:
- On the basis of the sacrifice of Jesus Christ, have you repented of your sins and dedicated yourself to Jehovah to do his will?
- Do you understand that your dedication and baptism identify you as one of Jehovah's Witnesses in relation to an organization directed by God's spirit?
Only baptized men can baptize new members. Baptists and candidates wear swimwear or other informal clothing for baptism, but are directed to avoid clothes that are considered inappropriate or revealing. Generally, candidates are individually immersed by a single baptizer, unless a candidate has special circumstances such as physical disability. In a state of long isolation, the dedication of a qualified candidate and the stated intention to be baptized may serve to identify him as a member of Jehovah's Witnesses, even if the immersion itself should be postponed. In rare cases, unbaptized men who have declared such intent have mutually baptized one another, with both baptisms accepted as valid. People who had been baptized in the 1930s and 1940s by female Witnesses, such as in concentration camps, were then baptized but recognized on the date of their original baptism.
The Church of Jesus Christ of Latter-day Saints
In The Church of Jesus Christ of Latter-day Saints (LDS Church), baptism has the primary purpose of surrendering the sins of the participants. This is followed by confirmation, which puts the person into membership in the church and is baptized with the Holy Spirit. Latter-day Saints believe that baptism must be done by full immersion, and with proper ritual ordinances: if some parts of the participants are not fully immersed, or the ordinances are not pronounced word for word, the ritual must be repeated. This usually happens in baptism.
In addition, members of the LDS Church do not believe that baptism is lawful unless it is done by Latter-day Saints who have the proper authority (a priest or elder). Authority is inherited through a form of apostolic succession. All new converts to faith must be baptized or baptized. Baptism is seen as a symbol of the death, burial, and resurrection of Jesus and is also a symbol of baptized individuals who throw themselves "natural" and put on a new identity as a disciple of Jesus.
According to Latter-day Saint theology, faith and repentance are the prerequisites for baptism. The ritual does not purify the participants of original sin, because Latter-day Saints do not believe in the doctrine of original sin. Mormonism rejects infant baptism and baptism must occur after the age of accountability, defined in the scriptures of the Latter-day Saints as eight years.
Latter-day Saint theology also teaches baptism for the dead in which the deceased ancestors are baptized representatives by the living, and believes that their practice is what Paul wrote in Corinthians 15:29. It happens in the Latter-day Saint temple.
Non-practitioners
Quakers
Quakers (members of the Sahabat Religious Association) do not believe in the baptism of children or adults with water, rejecting all forms of the sacraments in their religious life. Robert Barclay Apologies for True Christian Divinity (a historical explanation of quaker theology of the seventeenth century), explains the Quaker opposition to baptism with water as follows:
"I baptize you with water for repentance, but he who comes after me is more powerful than I, whose shoes are not worthy of my duty, he will baptize you with the Holy Spirit and with fire." Here John mentions two different baptismal attitudes and two different baptisms, one with water, and the other with the Spirit, which he is the servant of, the other of whom Christ is the minister of and as baptized with the first. Therefore, baptized with the second: "I indeed baptize you, but he will baptize you." Though at the moment
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