Das kirchliche Taufpraxis auf die Erbsünde

Abstract

Augustinus established a new foundation for the theory of original sin in Christian theology. The foundation has been developed in the Church's baptismal ritual, and has had profound influence on the theological formation customs and norms of the Church. Original sin and baptism share a close relationship and in addition, the baptism as a ritual apology to forgive sins has been rightfully claimed as reasons for ecclesiastical presence. However, Luther was weary of the ruling nature of the forgiveness of sins and refocused to establish a new code of conduct for the Church which became the basis for his Reformation. Luther then departed from the Augustinus conception of sin and baptism and re-establish a new norm for the Church. In Romans 5:12, Paul writes that original sin comes from Adam. The bible also teaches us that Jesus was a man in this world of sin and that through Christ, forgiveness and salvation can be obtained. John the Baptist words are seen as a model to justify the Church’s baptismal ritual to forgive sin. In John the Baptist’s cleansing ritual and the elements of water and the dove, Jesus received the Holy Spirit, Jesus was declared as the Son of God, disciples received spiritual baptism by the word and the truth, and receiving the Holy Spirit by water baptism was a condition of entering the Church in the Book of Acts. However, those who did not receive the Holy Spirit through water baptism were prayed for with hands held on the heads to forgive sins. Baptism also was thought to remove sins as there would be a spiritual and physical union to the body of Christ. However, based on the early Christian baptism of infants and belief in infant sinlessness, there was no connection with original sin, oikos(οἶκος), in addition, the entire family shared responsibility in baptism in the sense that there was historical justification of entering as a community member of salvation. Jesus' baptism command(Matthew 28:19-20) emphasizes the importance of the Catechism being conducted under the joint responsibility of the home and church. However, there is also historical justification centered on Hippolytu of Rome that the eyes, nose, mouth, and a water and oil purification ritual to expel the demons are important elements of baptism. What was more important, however, was the confession of faith through the formalized Apostle’s Creed . And the baptism with the advent of the third century Imperial Church, in particular by Cyril, justified there is no salvation without the baptism of repentance and forgiveness of sins. In 1523 the reformer Luther, without relying on the traditional doctrine of original sin in connection with baptism, performed a service in Taufbüchlein in which the doctrine of VELKD was establish where cleansing of sin and reconciliation with the Holy Spirit was through the Word. Calvin establishes the Institutio Christianae Religionis in where the presence of the baptism of Christ, as being united in the sacrament as a promised gift that your child is a new creation, will soon live a life in grace, and that baptism is a physical connection with the life of the Christian catechism. Luther and Calvin both believed in the importance of the baptismal sermon, and although infants would not understand the sermon, it is believed that God's grace was given and that parents, godfather and the church members would take on the responsibility of teaching. After baptism the foundation of the Word to recover the soul would start. One is no longer under the grip of sin and has become free in Jesus Christ. The importance of baptism and its ritual is in that a new life will begin through the power of the Holy Spirit, not in that one is no longer under the dominion original sin, but that one has received freedom in Jesus Christ, salvation, rebirth through the Word, evangelical life, and in accord with Augustinus doctrine, a start of faith that frees one from original sin.