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In The Archaeology of Baptism (1876) Wolfrid Cote, quoting Prudentius, who in his Psychomachia spoke of the "bathed chests" of the baptized, and the views of two earlier Italian archaeologists, stated that "the primitive mode appears to have been this: The administrator and candidate both standing in the water the former placed his right hand ...
The earliest explicit reference to baptism by affusion occurs in the Didache (c. AD 100), the seventh chapter of which gives instructions on how to baptize, which include affusion: …But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm.
The Gospel of Baptism. St. Louis: Concordia Publishing House. OCLC 444126. Kolb, Robert W. (1997). Make Disciples, baptizing: God's gift of new life and Christian witness. St. Louis: Concordia Seminary. ISBN 0-911770-66-6. OCLC 41473438. Linderman, Jim (2009). Take Me to the Water: Immersion Baptism in Vintage Music and Photography 1890–1950 ...
One of the earliest of the Church Fathers to enunciate clearly and unambiguously the doctrine of baptismal regeneration ("the idea that salvation happens at and by water baptism duly administered") was Cyprian (c. 200 – 258): "While he attributed all the saving energy to the grace of God, he considered the 'laver of saving water' the instrument of God that makes a person 'born again ...
The idea is that both the Red Sea and the water of Noah's Flood served a dual purpose of punishing the ungodly and saving the godly. Baptism is viewed therefore as a means of separating a person from the world. Zachary Purvis notes that anamnesis, "the remembrance of God’s mighty deeds in history," is employed to great effect. [5]
In the West, baptism by aspersion and affusion slowly became the common practice in later centuries. In aspersion, an aspergillum may be used to place the water on the skin. The Roman Catholic Church regards baptism by aspersion as valid only if the water actually flows on the person's skin and is thus equivalent to pouring ("affusion"). [1]
In their view, John's baptism was a baptism of repentance, and the people came to have their sins washed away by the water. Since Jesus had no sin, but was God incarnate, his baptism had the effect not of washing away Jesus' sins, but of blessing the water, making it holy—and with it all of creation, so that it may be used fully for its ...
2 Kings 2, (2 Kings 2:19–22) "tells the story of the prophet Eliseus pouring salt onto Jericho's water springs," [4] to cure the poisoned waters. [5]For centuries since the advent of Jesus, salt, cleansed and sanctified by special exorcisms and prayers, was given to catechumens before entering the church for baptism.