Abstract
The ritual of baptism as status-transformation. Rituals are social mechanisms that have the very important function of effecting transitions in social and/or religious roles and status. Such transitions can be both internal and external in nature. Rituals should be differentiated from ceremonies. The latter function to confirm the roles and issues of status in the institutions of family, politics, education, religion, and economics. Ritual is the mechanism by which role and status are changed in a valid way in order to ensure spiritual growth and strengthen the bond with the church. The purpose of the article is to comment on the apparent loss of experiential meaning associated with the ritual of baptism in the Nederduitsch Hervormde Kerk, but probably also in most protestant churches that practice the ritual of infant baptism. The thesis is that infant baptism functions like a ceremony rather than a ritual the infant, not present at its own baptism in any real sense except physically, is never able to experience the affective and cognitive transition originally wrought by the ritual. Therefore, if the church does not introduce some measure to effect the bonding, the individual will always have trouble in identifying with the church.
Highlights
Rituals are social mechanisms that have the very important function of effecting transitions in social and/or religious roles and status
Dit het voorgekom in die Eleusiniese misteriekultusse, in die seremonies van die Bacchae, in die Egiptiese godsdiens en die Isis-kultus buite Egipte, en in die Mithras misteriekultus
Hieruit kan ons aflei dat die doop van die begin af prominent was in die kerk
Summary
Oor die doop is daar uitgebreid en oorvloedig geskryf, en die inligting hoef nie hier herhaal te word nie.[2]. Die historiese benadering (wat veral in die teologie gebruik is) verskil hiermee in die opsig dat gefokus word op die spesifieke en die unieke. In tekste het ons naamlik beskrywings wat nie in 'n een-tot-een verhouding met die werklike wereld staan nie. Matteus plaas Jesus se oorsprong by Abraham - dit wil se by die oorsprong van die uitverkore volk. Doop as rilueel van sllltus-transformasie maak nie in die geslagsregister self 'n eksplisiete identifikasie tussen die twee nie. Beide Matteus en Lukas gebruik dus die "historiese" gegewens om vir die leser 'n interpretatiewe teologiese raamwerk te voorsien waarbinne Jesus se lewe en belang verstaan moet word. 10hannes se direkte identifikasie van Jesus met God moet verstaan word teen die agtergrond daarvan dat hy skryf om Gnostiese invloede te korrigeer en neutraliseer. Die vertelde ritueel behou dus die effektiewe funksie van die werklike ritueel
Sign-in/Register to view highlights & summary Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
