Baptism Ceremony Research Articles

Obřad křtu podle Agendy české z r. 1581

Agenda česká [Czech Agenda] is a still under-researched source of the reformed liturgy in the Bohemian lands. It represents a liturgy influenced by Lutheran theology. This article argues that the form of the baptismal ceremony is based on the Wittenberg church order, published in 1539, and shows how the editors used their German source: Their approach was to some extent creative. There appear various changes compared to the original: Some parts take a different position; the exorcism is only optional and there is no mention of the handing over of the baptismal robes. The baptism itself is performed by a threefold pouring, not by immersion. The Agenda česká follows Martin Luther’s example in simplifying the baptismal liturgy and in this respect goes beyond its source. However, this trend was not common in the whole Bohemian and Moravian milieu, influenced by the German reformation. Thus, the Agenda česká represents only one of several streams.

Embodying Tradition, Imagining Home: Baakisimba Dance and the Ugandan Diaspora

This paper investigates how engagement with the Ugandan Baakisimba folk dance tradition enables cultural resilience and identity continuity for members of the Ugandan diaspora community in Trondheim, Norway. Through an immersive seven-month ethnographic study involving participant observation and interviews, the findings reveal baakisimba's versatility as a vehicle for intergenerational transmission of intangible heritage, as a tool for strengthening social cohesion, and providing a conduit for productively processing nostalgic sentiments. Analysis of a baakisimba performance during a baptism ceremony demonstrates the dance form's effectiveness in shaping communal belonging and sparking continuity with Ugandan cultural roots despite migration's ruptures. The research underscores embodied artistic practices' considerable capacity to mediate complex relocations.

Adoptarunt et levarunt: Godparents of Illegitimate Children in the 18th Century Vilnius Deanery

This article explores a previously uninvestigated topic: the role of godparents for illegitimate children in the 18th century Vilnius deanery. The research is based on analysing baptism records from parishes within the Vilnius deanery during this period. The study delves into the selection of godparents for illegitimate children, investigating such factors as the number of godparents present at the baptism and whether they acted as spiritual guardians for multiple illegitimate children. Additionally, it examines the social status of the godparents, analyzing surnames, social standing, and place of residence to determine possible kinship, social, and territorial relations with the parents. Furthemore, the paper explores whether relationships between godparents and illegitimate children extended beyond the formal baptism ceremony.

Penerimaan Sakramen Baptis bagi Bayi dari Pasutri yang Mengalami Halangan Perkawinan Katolik

Sacraments are signs and means of God's saving presence. The sacrament of Baptism is one of them so that baptism also shows the salvation that comes from God. Everyone can receive the Sacramentof Baptism. This is because the Sacrament of Baptism makes everyone, who receives it, a member of the Church. In fact, they also receive an eternal seal that makes them commissioned to proclaim God's salvation. Receiving the Sacrament of Baptism means being born again to become children of God. In the Baptism ceremony, water is the main material because water is a means of cleansing. In fact, water has a great role for human life. The word "βαπτω" (bapto - Greek) or "βαπτιζω" (baptiso - Greek) means "to submerge", "to immerse", "to lower into water", "to plunge into water." The sacrament of Baptism has been the subject of discussion for the Church fathers who gave explanations about Baptism and the rituals performed. When looking at the history of Baptism and who can receive the Sacrament of Baptism, children from newborn to toddler age can receive it even if the parents have an impediment to Catholic marriage. The assistance provided by godparents can direct children to live like Jesus Christ, who is the source of salvation for mankind. The Sacrament of Baptism is the entrance to receive the other sacraments. By receiving the Sacrament of Baptism, a person who receives it has been reborn as a child of God and joined the communion of the Church. Thus, children who have received the Sacrament of Baptism can one day be a guarantee for the salvation of humanity who long for the saving presence of God, including couples (parents of children) who experience obstacles to Catholic marriage who long for the sacraments of salvation, through their example as true believers.

Spiritual Mourning with Tears in Armenian Christianity from the Fifth to the Tenth Century

Spiritual Mourning with Tears in Armenian Christianity from the Fifth to the Tenth Century Jesse Siragan Arlen (bio) In recent years, increasing scholarly attention has been paid to the study of the emotions across different historical periods.1 Inspired in part by the number of fruitful studies produced by scholars working in the adjacent field of Classics,2 Patristics scholars have also turned their attention to the study of the emotions.3 One of the most investigated areas has been the emotional cluster of grief, mourning, and tears.4 The same level of attention to the historical study of the emotions [End Page 109] in the late antique or medieval period has not yet spread to Armenian studies. This paper aims to contribute toward that end by extending the scholarly discussion of the emotional constellation of mourning, compunction, and tears into the Armenian milieu, looking in particular at a treatise on the subject by Anania of Narek (ca. 910– 990), first abbot and co-founder of the monastery of Narek. This article proceeds by first summarizing some of the results of Patristics scholarship on this topic, providing an explanation of the practice of spiritual mourning with tears with reference to representative Greek and Syriac figures. Following this is a representative survey of spiritual mourning with tears in early Armenian texts and a more detailed examination of this practice as it figures in Narek monastery’s ascetic-mystical program, initiated by its first abbot Anania. Finally, I will mention one of the ways in which Anania’s teaching on this practice impacted his relative and most gifted disciple, Grigor (ca. 945–1003), [End Page 110] whose book of prayers, known as the Book of Lamentation (Մատեան ողբերգութեան) was composed, among other reasons, to be used to help people shed tears in prayer with God. Spiritual Mourning with Tears: A Concise Explanation Spiritual mourning with tears finds its meaning in the context of the cosmic drama of exile and separation from God that is a consequence of existence in a fallen world, and the process of restoration and salvation that God effected through the Incarnation. In a certain sense, it is derivative of the sacrament of baptism, which, in the Christian understanding, is the foundational means of restoring the separated individual to God. Baptism, however, may only be performed once. In the early Church, before the baptism of infants became normal practice, some decided to put off being baptized until late in life, so as to make sure that all of their sins would be eradicated in the once-for-all ceremony of baptism. The most famous such case is that of the emperor Constantine, who, we hear, waited until his deathbed to be baptized, so that all his bloody deeds of war and shady political maneuverings would be fully washed away before death.5 But when the baptism of young children became normal practice, a problem naturally arose. What about sins committed after baptism? How to purify oneself of those? It is here that spiritual mourning with tears finds its first importance. The nexus of sin, water, and purification led to confessional mourning with tears being understood as a second baptism.6 Mourning with tears over one’s sins is first and foremost a way of purification from sin, an affective physical response to separation from God and an expression of the genuineness of the repentance, or change of heart, that brings about restoration. The external, physical, and visible nature of tears was understood to render manifest the internal, spiritual, and unseen condition of the repentant heart. In later centuries, the prevailing emphasis on the emotion of fear (of judgement) in connection [End Page 111] with tears of repentance, gave way to a new emphasis on the emotion of love (for God) in connection with a higher order of tears, those that are shed during a later stage of the ascetic-mystic’s journey towards union with the divine. Spiritual Mourning with Tears in the Bible Before looking at some of the early Christian proponents of this practice, it is helpful to consider the biblical background that the church fathers drew from. The practice is informed first of all by the Hebrew Bible...

Court Etiquette for the Viceroys: The Marquises of La Laguna, from the Court of Madrid to the Court of Mexico

This article addresses the baptism of Don José de la Cerda y Manrique, son of the viceroy of New Spain, the marquis of La Laguna, and his spouse, the countess of Paredes, in 1683. In contrast to previous baptisms of children born to the viceroys and seemingly going against the guidelines established by the royal court in Madrid, the ceremonial employed for his baptism was transposed almost exactly from that used for the baptism of the monarch, Charles II of Spain in 1661. The article analyses the royal baptismal ceremony used at the Spanish court with regard to its most significant artistic and symbolic elements. Attention is then turned to the splendid ritual organized by the cathedral chapter of the City of Mexico. The article argues that the Countess’ participation in the ceremony held in Madrid in 1661 influenced her to urge the Mexican authorities to stage her son’s baptism in a similar form.

Abhiseka Ritual in Buddhist Uyghurs

This study, consists of evaluations about the concept of abhiṣeka, which is the ceremony in which a student or Bodhisattvas enters a Buddhist community or the Buddhahood status by applying various techniques (dhāraṇī, mantra, mudrā, homa and samādhi, etc.) under the guidance of a religious master. Abhiṣeka is a ritual of ‘blessing’ the victory of the person who enters a sacred path as a practice of ‘pouring/sprinkling’, historically similar to the baptism ceremony of Christians. Peculiar to the Buddhist thought system, the Sanskrit abhiṣeka is a level that Bodhisattvas will achieve through various stages as a practice of ‘blessing’. It also corresponds to the expression Sanskrit bhūmi. Abhiṣeka, of which we have information about Mahāyāna and Esoteric Buddhism teachings, is one of the important concepts in the Buddhist religious life adopted by Uyghur Turks. In Uyghurs who adopt different religions (Manichaeaism, Buddhism etc.) they come into contact with the influence of various cultures, Sanskrit abhiṣeka was taken from the Tocharian A/B, and adapted to Turkish texts based on the Buddha religion as abišek, abıšık or abišik. Accordingly, this article aims at the reflections of this term in the Buddhist Uyghurs on the basis of the conceptual value of the concept of abhiṣeka in the Buddhist thought system. In these evaluations centred on the teachings of Mahāyāna and Esoteric Buddhism, the Uyghur text in which the concept of abhiṣeka is mentioned and the translation of this text, the conceptual value of abhiṣeka expression has been tried to be shown within the framework of terms related to Buddhist terminology.

Upacara Adat Basaru’ Sumangat dalam Konteks Batalah Tradisi Dayak Kanayatn dan Hubungannya dengan Liturgi Gerejani dalam Konteks Sakramen Pembaptisan

This research aims to find out the basic meaning of the traditional ritual of Basaru 'sumangat in the context of batalah for Dayak Kanayatn people, the meaning of baptized sacrament in the Catholic Church, the relationship between Adat basaru' sumangat in the context of Batalah Kanayatn traditions with baptized sacrament Catholic Church. Using a qualitative approach, data were obtained from the results of in-depth interviews which focused on the village of Nangka, Landak district. The results of the research analysis show that: First, the basic meaning of the Batalah tradition of the Kanayatn Dayak people in Nangka Village is a ceremony that allows a newborn to gain safety. According to Kanayat Dayak belief in Nangka Village by carrying out the batalah ceremony, all bad things in the baby's body are removed thanks to the prayers delivered by the panyangahatn priest to Jubata or God, and by carrying out this batalah ceremony the existence of a baby will be recognized in society. Second, the meaning of the batalah tradition is almost the same as the tradition of the baptismal ceremony in the Catholic Church, which focuses on the appreciation of union with Jesus Christ which leads to holiness and salvation. Third, the relationship between the basaru 'sumangat ceremony in the context of the Batalah Dayak Kanayatn tradition with the sacrament ceremony of baptism in the Catholic Church is the path of holiness to salvation and the initiation of salvation. The path of holiness to salvation means that the holiness received through baptism or through the bat ceremony brings a person to salvation. Whereas the initiation of salvation is intended as a process that initiates a person into belonging to those who have safety. Both as members of the community (in babies who are questioned) and as members of the Church (in people who are baptized).

State Policy Concerning Russian Orthodox Church Between 1958 and 1964 (Based on Krasnodar Krai)

Introduction. The article is devoted to the problem of revealing the consequences of state religious policy in the region under study in the period between 1958 and 1964. The initial date is associated with the end of the post-Stalin struggle for leadership in the Communist party and the state and the formation of a new Church policy aimed at the destruction of religious organizations in the USSR. The end of the period is associated with the change of the top leadership of the USSR and the attendant changes in religious policy. In order to identify the consequences of state religious policy, the author analyzes the nature and content of this policy, as well as the attitude of believers to the anti-church actions of local authorities. The territory of the Krasnodar and Kuban dioceses in the period under study corresponded to the administrative borders of Krasnodar Krai. This diocese was headed by Metropolitan Viktor (Svyatin). Methods and materials. The use of the statistical method allowed the author to reveal the dynamics of personnel changes among the Orthodox clergy, the number of closed temples in the Krasnodar and Kuban dioceses and the number of religious ceremonies performed by the clergy. As a result of applying the system method the author reveals that not only local Soviet and party authorities took part in implementing religious policy, but also the public was actively involved that gave large-scale anti-Church actions. Analysis. The aspiration of authorities to the full replacement of the Orthodox church from life of citizens in the region under study led to the loss of more than a half of personnel structure of priests and to closing more than 50 % of temples. To fight against religious traditions the government used both administrative measures expressed in changing the rules of the baptism ceremony, and distribution of experience of Soviet non-religious rites. These measures led to the fact that in the period between 1958 and 1964 the number of baptisms decreased by 38.2 %, weddings – by 87 %, funerals – by 66 %. However, residents of the region continued to visit churches and participate in religious ceremonies. Results. It was found that in Krasnodar Krai the rite of baptism amounted to the largest percentage compared to other rites, which indicates the greater demand for thisrite among the parishioners. As a result of the state religious policy, the Orthodox Church as an institution was dealta serious blow, but it was not possible to eliminate the religiosity of the population.

Evangelical Lutheran Baptism in the Tauragė District in the Second Half of the Twentieth Century

The article deals with Evangelical Lutheran baptism in the Tauragė District in the second half of the twentieth century. The author gives an overview of a historical perspective of the Evangelical Lutherans in the district of Tauragė and introduces the features of the liturgical development of the Christian and Evangelical Lutheran sacrament of baptism and the basis of folk baptism. Ethnographic field research material and ethnological investigation are the primary material sources of this study. With the help of research material, the structure of the traditional Evangelical Lutheran Baptism in the Tauragė district is shown, with emphasis on the preparatory actions of baptism granting the Sacrament of the Baptism, and baptismal feasts. The author maintains that the essence of baptism of the Lithuanian Evangelical Lutherans is a common human ground, and because of that ground common features with the customs of the Catholic baptism are found. The customs of the ceremonies of Lutheran and Catholic baptism share many common points in the perspective of folk devotion.In the Tauragė district, traditional Evangelical Lutheran baptismal rituals of the first half of the twentieth century have the following specific features: a twoday baptismal feast, decoration of baptismal clothes in myrtles, a baby carrier participating without the presence of the godparents in the granting of the Sacrament of Baptism and specific customs of the welcoming of the baptized infant. Changes in baptism took place in the second half of the twentieth century. The atheist ideology of the Soviet period and changes in people’s lifestyle influenced the disappearance of some specific aspects of baptism, while others remained as a fact of ethno-cultural memory. The significance of entertainment in the ceremony has increased, the age of baptized infants has extended, the ritual position of the baby carrier and the tradition of decorating the baptism covering with myrtles have disappeared, and the parents of the infant, like guests, became only participants in the baptism ceremony in the church. After Lithuania regained its independence, the traditional structure of the baptism has remained, but the aspect of folk piety in baptism has shrunk due to the absence of magic practices.

대학 세례식을 통해서 본 학원복음화 - 안양대학교의 채플과 세례식을 중심으로 -

대학 세례식을 통해서 본 학원복음화 - 안양대학교의 채플과 세례식을 중심으로 -

Motyw eschatologiczny w rytach katechumenalnych i chrzcielnych na przykładzie homilii katechetycznych Teodora z Mopsuestii

Motyw eschatologiczny, choć nie znajduje się na pierwszym planie teologii chrzcielnej, to jednak zajmuje w niej istotne miejsce. Odwoływano się do niego zarówno w rytach katechumenalnych, jak i podczas celebracji chrzcielnej. Omawiany motyw spotykamy szczególnie często w pouczeniach katechetycznych Teodora z Mopsuestii (350–428), w których tłumaczy on przebieg oraz teologię sakramentu chrztu i Eucharystii. Artykuł przytacza najważniejsze elementy tego nauczania i wskazuje momenty w celebracji, gdzie elementy eschatologiczne wydają się być wyjątkowo podkreślane, próbując przy tym pytać o przyczynę podobnej praktyki.

The Khalsa and the Non-Khalsa within the Sikh Community in Malaysia

In the pluralistic society of Malaysia, the Sikh community are categorised as an ethnic minority. They are considered as a community that share the same religion, culture and language. Despite of these similarities, they have differences in terms of their obedience to the Sikh practices. The differences could be recognized based on their division into two distintive groups namely Khalsa and non-Khalsa. The Khalsa is distinguished by baptism ceremony called as amrit sanskar, a ceremony that makes the Khalsa members bound to the strict codes of five karkas (5K), adherence to four religious prohibitions and other Sikh practices. On the other hand, the non-Khalsa individuals have flexibility to comply with these regulations, although the Sikhism requires them to undergo the amrit sanskar ceremony and become a member of Khalsa. However the existence of these two groups does not prevent them from working and living together in their religious and social spheres. This article aims to reveal the conditions of the Sikh community as a minority living in the pluralistic society in Malaysia. The method used is document analysis and interviews for collecting data needed.

Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku

The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following or­der: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.

Dissociative Trance Disorder Triggered by Religious Switching – a Case Report

Introduction The role of religious switching as an aetiological factor in dissociative trance disorder (DTD) is not well understood. We present a case of DTD diagnosed in a 57-year old Chinese lady who presented with a 3-week history of episodic passivity experiences and behavioural changes involving uncharacteristic hostility towards Christians after converting from Taoism to Christianity. Objectives • To briefly review existing literature on DTD. • To discuss a case in which religious switching in the context of unique cultural factors triggered a DTD. Aims To discuss the aetiological role of culturally-mediated psychological stress associated with religious switching in DTD. Methods We searched for existing literature on DTD on 'PubMed' using the keywords 'dissociative trance disorder'. Relevant information was synthesised into a brief review on DTD. The impact of religious and cultural nuances on the case formulation is discussed in the case presentation. Results The patient's dissociative trances were assessed to be triggered by ambivalence about an upcoming baptism ceremony after converting from Taoism to Christianity. She and her family were psychoeducated about the identified intra-psychic conflict stemming from her religious switching. Psychotherapy was initiated. A low dose of antipsychotic was used for symptomatic relief. A subsequent reduction in frequency of dissociative trances was observed. Conclusions Identifying psychological stress associated with religious switching is imperative in differentiating dissociative trance from other mental disorders. Addressing underlying intra-psychic conflict is the mainstay of treatment. Adjunctive use of medications aids symptomatic relief. Recognising cultural nuances also has broader relevance in formulating psychiatric presentations.

El ‘relato milanés’ en las Confesiones de Agustín

This paper moves into the mental world of late antique Milan at the end of the 4th century AD, the centre of interest is the figure of Augustine and hence the years 384 to 387. This was also the period (385-386) of the dispute between Ambrose and the homoean imperial court over the Basilica Portiana and Basilica Nova, which ended in victory for Ambrose. In the Confessions, Augustine refers only once to the crisis of 385/6 in his depiction of his Milan period, and he does this only after giving an account of his baptismal ceremony in spring 387 (9, 14f). In the narrative sequences which inelude the period 385/6, Augustine does not mention the conflict over the churches at all, even though his own mother was involved in it. This silence has been ascribed to Augustine’s lack of interest in ecclesiastical power politics at the time; the Church is said to have been of interest to him at that time only as a spiritual space, not as a social or material one. But at latest when he was writing the Confessions, as bishop of Hippo and representative of the ‘catholic’ Church, the striking importance of those events should have been o become clear to him. The question arises of why he gives them so little space in his account.

Význam obřadu žehnání matky po porodu

This work deals with the significance of the ceremony of blessing the mother after birth. It focuses primarily on the liturgical ceremony of blessing the mother, its development in history and its significance in liturgical-theological and socio-cultural terms. The concept of blessing the mother is used here as a term including both the ceremony known as introduction to confinement - introductio mulieris post partum, (or benedictio mulieris post partum), the history of which reaches back to the liturgy of the Catholic church in the 11th century and ends with the Second Vatican Council, and the forms of blessing the mother revived as part of the liturgical reform of the Second Vatican Council; the blessing prayer at the end of the baptismal ceremonies for the baptism of the child and Ordo benedictionis mulieris post partum in accordance with the new Benedictional (1984). The work is concluded by a reflection on the present and future practice of blessing the mother.

Commentary on Albert Pike’s Baptism Ceremony

Commentary on Albert Pike’s Baptism Ceremony

Ambrosius von Mailand und die Metapher von der Besiegelung mit dem Heiligen Geist in seinen Taufkatechesen „De sacramentis“ (sacr. 6,2,6-9) und seiner systematischen Schrift „De spiritu sancto“ (spir. 1,6,78-80). Zwei unterschiedliche Textgattungen im Vergleich

In his De sacramentis, a work of mystagogical catechesis, Ambrose of Milan († 397) introduces the newly baptized to, among other things, the meaning of the baptismal ceremony’s concluding rite, that is, the sealing with the Holy Spirit. Ambrose’s comments on the spiritual seal (spiritale signaculum) may be found in, among other places, sacr. 6.2.6-9. Taking this rite as an example, he demonstrates that the divine Trinity cooperates in the administration of the sacrament. On the basis of 2 Cor 1:21-22, he shows God and Christ to be the common bestower of the Spirit. The unity of Christ and the Spirit Ambrose underlines by way of a quotation from the Song of Songs (8:6), which he considers to be a typological annunciation of the spiritual sealing that takes place in baptism. Ambrose is the fi rst church father to draw a typological connection between the seal of the Song of Songs and the spiritual seal of baptism. Also original is his interpretation of this rite in connection with Rom 6:3-11. A comparison of the catechetical addresses in sacr. with Ambrose’s treatise De spiritu sancto reveals numerous diff erences in both form and content. So in sacr. 6.2.6-9, the Spirit is seen as a gift from God and Christ to the baptizands, while in the corresponding passage from spir. (1.6.78-80), it is the Spirit’s own sealing work on the baptizands that is emphasized. That is the means by which God’s Spirit would imprint the image of Christ on the hearts of the baptizands. Ambrose is thus responsible for introducing the concept of the spiritale signaculum to Latin theology. After discovering it in Greek (πνευματικὴ σφραγίς) in Cyril of Jerusalem (catech. 5.6), Ambrose most likely translated it into Latin and then gave it the meaning described above.

Reframing the Bible: Genesis and Exodus on Toledo Cathedral's Fourteenth-Century Choir Screen

Toledo Cathedral's stone choir screen was carved by local artists in the late fourteenth century, during a period of heightened anti-Jewish rhetoric and widespread conversion. Its fifty-six large reliefs show stories from Genesis and Exodus, and stand out from contemporary choir screens and sculpted ensembles owing to the inclusion of rarely depicted Apocryphal legends and the absence of New Testament stories. The extensive narratives of the Creation, the life of Cain, the death of Adam, the plagues in Egypt, and the Exodus of the Israelites from Egypt are particularly unusual. The presence of some of these stories can be explained within a specific local devotional and liturgical context, in which the screen served as a backdrop for processions, preaching, and baptismal ceremonies. The unprecedented iconography of Cain biting Abel on the neck betrays an engagement with Hebrew scholarship and should be understood in the light of patristic and polemical texts then found in the cathedral library. Recurrent themes include an emphasis on stories that were commonly considered types for the division of Jews and Christians. Reliefs showing the Israelites in the desert can be read as a critique of Jewish idolatry, while also articulating ideas about the proper veneration of images in the Christian church.