Wp/iba/Baptisa

Baptisa (ari English: baptism, Koinē Greek: βάπτισμα, romanized: váptisma, lit. 'nyelam, nyelup dalam ai')^[1] iya nya sakramen pemungkal Kristian ti nyau deka enda berubah enggau ngena ai.^[2]^[3] Iya tau dikereja enggau chara ngerebus tauka nyalin ai ba pala, tauka nyelam dalam ai sekalika sebagi tauka abis, nitihka tradisyen tiga kali, sekali ungkup tiap iku orang ari Triniti.^[4]^[5]^[6] Injil sinoptik ngenang pasal John Pemaptisa ke udah maptisa Jesus.^[7]^[8]^[9]^[10] Baptisa dianggap nyadi sakramen ba mayuh gerija, lalu nyadi ordinan ba gerija bukai. Baptisa nitihka formula Triniti, ti dikereja ba mayuh denominasyen Kristian arus perdana, dipeda nyadika pelasar ekumenisme Kristian, konsep penyerakup entara orang Kristian.^[11]^[12]^[13] Ba sekeda denominasi Kristian, baka Gerija Katolik, Gerija Ortodoks Timur, Gerija Ortodoks Oriental, Gerija Asiria Timur, enggau Gerija Lutheran, baptisa nya pintu ngagai kaban gerija, enggau chalun ngambi sumpah baptisa.^[14]^[15] Iya mega udah meri nama ngagai gerija enggau denominasyen Baptist.

Malin

↑ "baptize (v.)". Online Etymology Dictionary. Douglas Harper of the LNP Media Group. Diambi 2023-03-24.
↑ "Baptism". Encyclopædia Britannica.
↑ "Lumen gentium". www.vatican.va. p. 28. Diambi 2023-05-02.
↑ Cite error: Invalid <ref> tag; no text was provided for refs named McKim2014
↑ Hale, Tom; Thorson, Steve (10 December 2012). Applied New Testament Bible Commentary. David C. Cook. ISBN 978-1-4347-6642-7. There are three main methods of baptism: immersion, sprinkling, and pouring. In most churches sprinkling or pouring of water on the head of the recipient is practiced. If infants are baptized, sprinkling or pouring is usually used, although infant immersion has been practiced in the past. For adults, all three methods have been used. Very ill adults or those in unfavorable habitats of the world, such as deserts and ice-locked lands, usually do not receive baptism by immersion. However, in one place or another, all three methods have been practiced since the days of the early church.
↑ "On Triple Immersion Baptism". Classical Christianity. 22 February 2012. Diambi 7 September 2021.
↑ Template:Wp/iba/Bibleverse, Template:Wp/iba/Bibleverse, Template:Wp/iba/Bibleverse
↑ Powell, Mark Allen (2005). Jesus as a figure in history: how modern historians view the man from Galilee (7th pr. ed.). Louisville: Knox. p. 47. ISBN 0-664-25703-8.
↑ Harrington, Daniel J. (1991). The Gospel of Matthew. Collegeville, MI: Liturgical Press. p. 63. ISBN 0-8146-5803-2.
↑ Lopez, Kathryn Muller Lopez; et al. (2010). Christianity: a biblical, historical, and theological guide for students (1st ed.). Macon, GA: Mercer University Press. pp. 95–96. ISBN 978-0-88146-204-3.
↑ Pizzey, Antonia (2019). Receptive Ecumenism and the Renewal of the Ecumenical Movement: The Path of Ecclesial Conversion. Brill Academic Publishers. p. 131. ISBN 978-90-04-39780-4. Baptism into Christ unites all Christians, despite ther divisions. It is relationship with Christ through baptism, which enables relationship with other Christians. According to Congar, "on the basis of the baptism which incorporates us into Christ and the Word which is our Christian norm, [ecumenism's] aim is to carry out the will and the prayer of Christ, which is that his disciples should be united." The Christological foundation of Spiritual Ecumenism affirms that ecumenism is not our idea or goal, but rather Christ's will and prayer for us. Moreover, Christian unity already exists to some extent among all baptised Christians because of their relationship with Christ. Only through Christ is ecumenism possible. Kasper explains that Spiritual Ecumenism's fundamental Christological basis means that any ecumenical spirituality "will also be a sacramental spirituality." Baptism is "therefore a basic element of ecumenical spirituality."
↑ "Becoming a Christian: The Ecumenical Implications of Our Common Baptism". World Council of Churches. 24 January 1997. Diambi 13 September 2020.
↑ Karttunen, Tomi (2023-06-27). "Towards Unity in Baptism: Exploring the Current State and Future Possibilities of Ecumenical Recognition". Khazanah Theologia. 5 (2): 109–118. doi:10.15575/kt.v5i2.20036. ISSN 2715-9701.
↑ Hammett, John S. (2019). Biblical Foundations for Baptist Churches: A Contemporary Ecclesiology. Kregel Academic. p. 64. ISBN 978-0-8254-4511-8.
↑ Template:Wp/iba/Cite periodical

[1] "baptize (v.)". Online Etymology Dictionary. Douglas Harper of the LNP Media Group. Diambi 2023-03-24.

[2] "Baptism". Encyclopædia Britannica.

[3] "Lumen gentium". www.vatican.va. p. 28. Diambi 2023-05-02.

[McKim2014-4] Cite error: Invalid <ref> tag; no text was provided for refs named McKim2014

[Hale2012-5] Hale, Tom; Thorson, Steve (10 December 2012). Applied New Testament Bible Commentary. David C. Cook. ISBN 978-1-4347-6642-7. There are three main methods of baptism: immersion, sprinkling, and pouring. In most churches sprinkling or pouring of water on the head of the recipient is practiced. If infants are baptized, sprinkling or pouring is usually used, although infant immersion has been practiced in the past. For adults, all three methods have been used. Very ill adults or those in unfavorable habitats of the world, such as deserts and ice-locked lands, usually do not receive baptism by immersion. However, in one place or another, all three methods have been practiced since the days of the early church.

[Classical2012-6] "On Triple Immersion Baptism". Classical Christianity. 22 February 2012. Diambi 7 September 2021.

[:1-7] Template:Wp/iba/Bibleverse, Template:Wp/iba/Bibleverse, Template:Wp/iba/Bibleverse

[8] Powell, Mark Allen (2005). Jesus as a figure in history: how modern historians view the man from Galilee (7th pr. ed.). Louisville: Knox. p. 47. ISBN 0-664-25703-8.

[9] Harrington, Daniel J. (1991). The Gospel of Matthew. Collegeville, MI: Liturgical Press. p. 63. ISBN 0-8146-5803-2.

[10] Lopez, Kathryn Muller Lopez; et al. (2010). Christianity: a biblical, historical, and theological guide for students (1st ed.). Macon, GA: Mercer University Press. pp. 95–96. ISBN 978-0-88146-204-3.

[Pizzey2019-11] Pizzey, Antonia (2019). Receptive Ecumenism and the Renewal of the Ecumenical Movement: The Path of Ecclesial Conversion. Brill Academic Publishers. p. 131. ISBN 978-90-04-39780-4. Baptism into Christ unites all Christians, despite ther divisions. It is relationship with Christ through baptism, which enables relationship with other Christians. According to Congar, "on the basis of the baptism which incorporates us into Christ and the Word which is our Christian norm, [ecumenism's] aim is to carry out the will and the prayer of Christ, which is that his disciples should be united." The Christological foundation of Spiritual Ecumenism affirms that ecumenism is not our idea or goal, but rather Christ's will and prayer for us. Moreover, Christian unity already exists to some extent among all baptised Christians because of their relationship with Christ. Only through Christ is ecumenism possible. Kasper explains that Spiritual Ecumenism's fundamental Christological basis means that any ecumenical spirituality "will also be a sacramental spirituality." Baptism is "therefore a basic element of ecumenical spirituality."

[12] "Becoming a Christian: The Ecumenical Implications of Our Common Baptism". World Council of Churches. 24 January 1997. Diambi 13 September 2020.

[13] Karttunen, Tomi (2023-06-27). "Towards Unity in Baptism: Exploring the Current State and Future Possibilities of Ecumenical Recognition". Khazanah Theologia. 5 (2): 109–118. doi:10.15575/kt.v5i2.20036. ISSN 2715-9701.

[Hammett2019-14] Hammett, John S. (2019). Biblical Foundations for Baptist Churches: A Contemporary Ecclesiology. Kregel Academic. p. 64. ISBN 978-0-8254-4511-8.

[Haithcox1881-15] Template:Wp/iba/Cite periodical

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