Search results - CEJSH

1

The Path to Holiness According to Origen

100%

Romanek J.

Roczniki Teologiczne

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2017

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vol. 64

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issue 4: Historia Kościoła - English Version

5-20

XX

The article displays the concept of the path leading to saintliness found within the extant early Christian works of the renowned theologian – Origen of Alexandria (185-253/254). The Alexandrian theologian creatively construes Saint Paul’s notions simultaneously employing allegorical exegesis to the biblical texts of the Old Testament. According to Origen, a Christian life is a dynamic process driven by two important life moments: 1) the conversion and baptism as a recovery of the slurred by sin God’s image and attaining of the state of initial holiness; 2) complete state of saintliness in the last days, towards which a Christian is progressing in his earthly life in order to perfect the semblance to God in himself through the acquisition of virtues. In Origen’s view of holiness, it is neither a state intricate to attain nor reserved only for the chosen ones, yet a bequest given by God at baptism, and at the same time tasked to every believer for life.

2

Prawo do sakramentu chrztu według Kodeksu Prawa Kanonicznego z 1983 r.

100%

Kodzia J.

Colloquia Theologica Ottoniana

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2012

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issue 2

93-108

EN

Can the minister may refuse to grant someone baptism? – To answer the question asks the content of this article. After explaining the concept of baptism, the author endeavors to overcome the tension between the right enjoyed by the faithful for the sacraments – on the one hand – and the demands of the church asking for baptism – on the other. The author discusses the conditions for validity and fairness of baptism as adults, like children. The delicate issue, recognized in the initial question, and at the same time it poses the greatest dilemmas of pastoral, recalls and discusses the provisions of the Instructions of the baptism of children Pastoralis actio Congregation for the Doctrine of the Faith of 1980, amongst other things, guarantee the security of the Catholic upbringing of the child by persons other than parents.

3

Prawo do sakramentu chrztu według kodeksu prawa kanonicznego z 1983 r.

100%

Kodzia J.

Colloquia Theologica Ottoniana

|

2012

|

issue 2

93-108

EN

Can the minister may refuse to grant someone baptism? – To answer the question asks the content of this article. After explaining the concept of baptism, the author endeavors to overcome the tension between the right enjoyed by the faithful for the sacraments – on the one hand – and the demands of the church asking for baptism - on the other. The author discusses the conditions for validity and fairness of baptism as adults, like children. The delicate issue, recognized in the initial question, and at the same time it poses the greatest dilemmas of pastoral, recalls and discusses the provisions of the Instructions of the baptism of children «Pastoralis actio» Congregation for the Doctrine of the Faith of 1980, amongst other things, guarantee the security of the Catholic upbringing of the child by persons other than parents

4

Duszpasterze późnej starożytności (VI-VII w.) o wychowaniu dzieci

100%

Wygralak P.

Poznańskie Studia Teologiczne

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2010

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issue 24

235-246

EN

The article presents the teaching of the pastors of late antiquity (6th-7th c.): Caesarius of Arles, Eligius of Noyon and Ildephonsus of Toledo, on the Christian education of children, a process in which parents and godparents play a special role. They fulfill their obligation not only by instruction but above all by the example of a good life. The ultimate goal of education is the eternal happiness of the children as well as the parents and godparents. Also school is seen as an important factor in the educational process.

5

Chrzest w "Traktach wielkanocnych" św. Gaudentego z Bresci

100%

Degórski B.

Vox Patrum

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2012

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vol. 57

103-113

EN

In the fullness of times, Christ is present at the Wedding Feast in Cana, a town called possessio gentium territory of the Gentiles. Besides the Bridegroom are Moses, pre-figured by the man in charge of the feast; Mary, who symbolizes in herself the Patriarchs, the Prophets and all the just ones of the Old Testament; the Apostles – to whom it will be commanded to preach the word and to minister Baptism. In such a context Christ renders the Church, gathered from the multitude, His Spouse, and He grants her, through the intercession of Mary, the gift of the new wine: the Holy Spirit. In Christ the Bridegroom are fulfilled all the expectations of the old just ones, pre-figured in Mary, and Mary intercedes so that the Bridegroom grants thirsty people [symbolized by Cana, town of the Gentiles], the gift of the bridal union: the Holy Spirit. The command given to the servants to fill the jars with water symbolizes the Apostolic vocation of Baptism and teaching. When stripping the thought of Saint Gaudentius of forced exegesis, there remains his interpretation of the Bridegroom as the fulfillment of the Old Covenant and the beginning of a new era of bridal union: the work of the Holy Spirit, the dies lucis. The Christian life, renewed by the Baptismal waters, implies the maintenance of the purity of the bridal wine, the given innocence, by keeping afar from idolatry and not to be dispersed by God. In a word, it all has to do – in the thought of Saint Gaudentius – with life in faith, hope and charity and faithfulness to the charismas received. His rich and consistent teaching renders him an integral part of the Patristic exegetical tradition, from which he himself draws important interpretative elements, but to which he contributes as well with original hints enriching the hermeneutics of the narrative of Cana while revealing at the same time its pneumatological, sacramental and ecclesiological – as well as mariological and moral cohesion. In Baptism, the Christian is immerged in the paschal mystery of Christ to resurrect with Him becoming a new creation, through the passing from death to life. In fact, the Christian initiation, in the times of the Bishop of Brescia, took place at Easter, thus explaining all chronological circumstances. Furthermore, Baptism, furthermore, was founding the description of the passage of the Hebrews through the Red Sea (see Ex 12, 7-13), thus finding its typology in such a narrative.

6

Zwischen „limbus puerorum” und Hoffnung auf Erlösung. Schicksal der ungetauften verstorbenen Kinder in der theologischen Reflexion und der pastoralen Praxis

100%

Sawicki R.

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2020

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vol. 22

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issue 2

179-188

EN

The church passed on the theme of children who died without baptism, including the miscarried children, the path from hell through the abyss to the hope of salvation – and it is still an open question, topic to discussion. The hope of salvation of these children is a return to the evangelical words of Jesus: „Let the children come to me, do not hinder them; for to such belongs the kingdom of God” (Mk 10,14). Inappropriate pastoral practice was replaced with the funeral rites provided for a child without baptism. It is necessary to intensify pastoral efforts aimed at forming the full awareness of parents and the whole society with regard to the death and burial situation of children who died without holy baptism, mainly miscarried children, which in result will lead to the proper pastoral praxeology.

7

Jordan jako prefiguracja wtajemniczenia chrześcijańskiego. Przykład geografii zbawienia

100%

Zybała M.

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2019

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vol. 21

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issue 1

65-81

EN

The term “geography of salvation” rarely appears in biblical theology. Occasionally, the term “sacred geography” is encountered. Yet it seems that the geography of salvation signifies much more than the sacred geography which means an arrangement of biblical events in space and their relationship with the sites. The geography of salvation, as proved in this article, implies a deliberate work of God who wanted to veil his Revelation not only in history but also in geography. It means that analysing the geographical environment of the sites related to biblical events and linking them with their function can lead to a discovery what God wanted to reveal by placing the events in the specific environment. The argumentation in the thesis was conducted on the basis of the River Jordan and its function in the synoptic Gospels against the background of the other books of the Bible. The conclusion of the article is the discovery that the River Jordan, and more precisely its geographical environment and function in the Bible, is a prefiguration of the baptismal initiation and the nature of the baptism itself.

8

Intencja przyjęcia chrztu u dorosłego

89%

Jakubiak T.

Annales Canonici

|

2013

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vol. 9

EN

As far as the reception of baptism is concerned, everyone who has attained the use of reason has the rights and responsibilities of an adult. Those who are not of sound mind, or incapable of personal responsibility, are considered to be infants. An adult cannot be validly baptized without wanting to be baptized. A person who attained the use of reason and subsequently lost it, must have made while rational the intention of being baptized in order to receive validly the sacrament. This manifestation of will constitutes a requirement ad validitatem of celebration of baptism.Most of all canonists maintained that a habitual intention is sufficient: that is, intention once given is withdrawn, and current or virtual intention is, therefore, unnecessary. Some of them added that it is also sufficient for the intention to be implicit, e.g. contained in the explicit intention of doing whatever God or Jesus wants.

PL

As far as the reception of baptism is concerned, everyone who has attained the use of reason has the rights and responsibilities of an adult. Those who are not of sound mind, or incapable of personal responsibility, are considered to be infants. An adult cannot be validly baptized without wanting to be baptized. A person who attained the use of reason and subsequently lost it, must have made while rational the intention of being baptized in order to receive validly the sacrament. This manifestation of will constitutes a requirement ad validitatem of celebration of baptism.Most of all canonists maintained that a habitual intention is sufficient: that is, intention once given is withdrawn, and current or virtual intention is, therefore, unnecessary. Some of them added that it is also sufficient for the intention to be implicit, e.g. contained in the explicit intention of doing whatever God or Jesus wants.

9

Chrzest dzieci rodziców żyjących bez sakramentu małżeństwa

88%

Dullak K.

Colloquia Theologica Ottoniana

|

2012

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issue 2

81-92

EN

The Church as the depository of the will of Jesus Christ takes continually efforts to fidelity mission entrusted by its founder. The implementation of the tasks entrusted to the Church is mainly in the conveyance of God’s Word and the sacraments. The command to baptize, contained in the pages of the Gospel, is fundamental for the Church of all time. Based on baptism for the other sacraments, baptism is the gateway to the Community Church, makes free from original sin and other offenses. Given such great generosity of God to man, ask for the right of the child for baptism. Already in the pages of the New Testament and then in the early centuries of church history we have traces of the practice of baptism of infants. A great role to play in such cases, the parents of the child and the person asked to serve as godparents. The parents are the child’s first educators. Their status in the Church is different. Some people can and are very good practice of religious life for posterity, others on the contrary: even though they have opened the way for the sacraments, rejected the possibility of using the source of grace through the routine of sin consists in creating a community of like marriage. Do these people are able to guarantee the development of the religious life of their children, to undertake what is the baptism ceremony? The answer is obvious. Thus, the decision of the baptism of their child has to be postponed until he or parents change their attitude, or the child is asked for the grace of baptism

10

Chrzest dzieci rodziców żyjących bez sakramentu małżeństwa

88%

Dullak K.

Colloquia Theologica Ottoniana

|

2012

|

issue 2

81-92

EN

The Church as the depository of the will of Jesus Christ takes continually efforts to fidelity mission entrusted by its founder. The implementation of the tasks entrusted to the Church is mainly in the conveyance of God's Word and the sacraments. The command to baptize, contained in the pages of the Gospel, is fundamental for the Church of all time. Based on baptism for the other sacraments, baptism is the gateway to the Community Church, makes free from original sin and other offenses. Given such great generosity of God to man, ask for the right of the child for baptism. Already in the pages of the New Testament and then in the early centuries of church history we have traces of the practice of baptism of infants. A great role to play in such cases, the parents of the child and the person asked to serve as godparents. The parents are the child’s first educators. Their status in the Church is different. Some people can and are very good practice of religious life for posterity, others on the contrary: even though they have opened the way for the sacraments, rejected the possibility of using the source of grace through the routine of sin consists in creating a community of like marriage. Do these people are able to guarantee the development of the religious life of their children, to undertake what is the baptism ceremony? The answer is obvious. Thus, the decision of the baptism of their child has to be postponed until he or parents change their attitude, or the child is asked for the grace of baptism.

11

Szafarz chrztu

88%

Kubiak P.

Colloquia Theologica Ottoniana

|

2012

|

issue 2

109-118

EN

The Church’s teaching on baptism is the minister in the history of gradual evolution. The apostles and then their successors – the bishops, the first minister of this sacrament, which – only in case of absence – may replace the priests and deacons – stewards of the fringe. From the ninth century, the priests are regarded – alongside the bishops – the ordinary ministers of baptism, and deacons can provide it if necessary. Fourth Lateran Council (1215) confirms the validity of Baptism administered by lay persons, not baptized when in danger of death and have no access to an ordinary minister. The Roman Ritual of 1614 – the fruit of the liturgical reform of the Council of Trent – distinguishes between ministers of solemn baptism and christening ceremonies granted without a prescription. The parish priest is the ordinary minister of baptism, and may delegate this authority only to another priest. Code of Canon Law of 1917 defines an ordinary priest, minister of solemn baptism granted, and the deacon – extraordinary minister who can not lawfully perform this sacrament without the permission of the local Ordinary or parish priest, except in urgent need. The minister of baptism cele- brated in danger of death without a solemn form can be anyone. The Roman Ritual of Pope Paul VI in 1969, returns to the tradition of the early centuries of the Church, when the restored Rite of Baptism of Children, the ordinary ministers of baptism, the first mention of bishops, and after them, priests and deacons. The same provision is found in the Code of Canon Law of 1983, which regulates the question of the minister of baptism in the Latin Church: in normal situations this sacrament, provides: bishop, priest or deacon. Other – unnamed ministers simply extraordinary – they work only in the case of their absence or inability to perform their duties. Baptism is the fairly catechist or other person designated as such by the local Ordinary. In the need – especially in the face of danger or death – it makes every person having the right intention and executing important sacramental rite. The literature of theological and canonistic meets more detailed proposal for the division among the clergy: the ordinary minister of the principal, who is a bishop, an independent minister, who is the pastor and minister of the auxiliary, which can be any priest or a deacon. In the Eastern Catholic Churches ordinary minister of the sacrament of baptism is a bishop and a priest, and deacon is the first of the ministers in a situation of necessity. Only the absence of legalized Baptism by another cleric, a member institute of consecrated life, of any other Christian, and ultimately the father or mother to be baptized.

12

Szafarz chrztu

88%

Kubiak P.

Colloquia Theologica Ottoniana

|

2012

|

issue 2

109-118

EN

The Church's teaching on baptism is the minister in the history of gradual evolution. The apostles and then their successors – the bishops, the first minister of this sacrament, which – only in case of absence – may replace the priests and deacons – stewards of the fringe. From the ninth century, the priests are regarded – alongside the bishops – the ordinary ministers of baptism, and deacons can provide it if necessary. Fourth Lateran Council (1215) confirms the validity of Baptism administered by lay persons, not baptized when in danger of death and have no access to an ordinary minister. The Roman Ritual of 1614 – the fruit of the liturgical reform of the Council of Trent – distinguishes between ministers of solemn baptism and christening ceremonies granted without a prescription. The parish priest is the ordinary minister of baptism, and may delegate this authority only to another priest. Code of Canon Law of 1917 defines an ordinary priest, minister of solemn baptism granted, and the deacon - extraordinary minister who can not lawfully perform this sacrament without the permission of the local Ordinary or parish priest, except in urgent need. The minister of baptism celebrated in danger of death without a solemn form can be anyone. The Roman Ritual of Pope Paul VI in 1969, returns to the tradition of the early centuries of the Church, when the restored Rite of Baptism of Children, the ordinary ministers of baptism, the first mention of bishops, and after them, priests and deacons. The same provision is found in the Code of Canon Law of 1983, which regulates the question of the minister of baptism in the Latin Church: in normal situations this sacrament, provides: bishop, priest or deacon. Other – unnamed ministers simply extraordinary - they work only in the case of their absence or inability to perform their duties. Baptism is the fairly catechist or other person designated as such by the local Ordinary. In the need – especially in the face of danger or death – it makes every person having the right intention and executing important sacramental rite. The literature of theological and canonistic meets more detailed proposal for the division among the clergy: the ordinary minister of the principal, who is a bishop, an independent minister, who is the pastor and minister of the auxiliary, which can be any priest or a deacon. In the Eastern Catholic Churches ordinary minister of the sacrament of baptism is a bishop and a priest, and deacon is the first of the ministers in a situation of necessity. Only the absence of legalized Baptism by another cleric, a member institute of consecrated life, of any other Christian, and ultimately the father or mother to be baptized

13

Baptism in the Synoptic Gospels and the Acts of the Apostles

76%

Tarocchi S.

Poznańskie Studia Teologiczne

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2018

|

issue 32

29-45

PL

The baptism of Jesus and John, presented in the synoptic Gospels, shows it as an event full of the dynamics of the Spirit. It takes place according to the assumptions of each Gospel and the Acts of the Apostles. In the Gospel of Mark Jesus shares with humanity the same nature that has been subjected to sin. Baptism becomes the beginning of a new saving economy in which it is necessary to bear witness. The essential element of this testimony is the cross which all His disciples have to share with the Lord. The community on the one hand then needs baptism as a way to go out, and on the other, it is strengthened by the gift of the Spirit that leads to the testimony.

14

Odpuścić grzechy, zachować wiernych (J 20,23)

75%

Wojciechowska K.

Gdański Rocznik Ewangelicki

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2013

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vol. 7

195-206

EN

This article presents an exegesis of John 20:23: If you forgive people’s sins, their sins are forgiven; if you hold them they are held fast. Traditionally them refers to sins, and exegetical basis for this interpretation was reading John 20:23 (with the eliptical antithetical parallelism) as parallel of Matt 16:19 and 18:18. However the grammatical and lexical structure of John 20:23 suggests that v. 23a and 23b is a synthetic (progressive) parallel. In the Johannine com¬munities and in first three centuries of Christianity John 20:23 was not understood as the scriptural account of the institution of the sacrament of Penance that can only be administered by the ordained ministers. This text may be an allusion to baptism First of all, John 20:23 is a missionary command to the disciples. They have the power (v. 22: Receive the Holy Spirit) and right to preach the forgiveness of sins and entry into the community of believers (cf. Matt 28:19; Mark 16:16; Luke 24:47).

15

Chrzest jako odpowiedź na współczesne zmiany światopoglądowe i kulturowe

75%

Rybicki A.

Roczniki Teologiczne

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2015

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vol. 62

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issue 5: Teologia duchowości

123-135

EN

The article shows how theology and spirituality of baptism stands in opposition to some contemporary currents in thought and worldview. Not only does it indicate the divergent points between theology of baptism and thinking of a postmodern human (nihilism, hedonism, liberalism, aestheticism), it also indicates specific ways of realising a postulate to make people true disciples of Christ through baptism. The Church's response to the atheistic ideas of the modern world is a post-baptism formation anchored in the spirituality and theology of baptism.

PL

Artykuł pokazuje, jak teologia i duchowość chrztu stoją w opozycji do pewnych współczesnych nurtów myślenia i postrzegania świata. Wskazuje nie tylko na rozbieżności pomiędzy teologią chrztu i myśleniem postomernistycznym (nihilizm, hedonizm, liberalizm, estetyzm) ale i na specyficzne drogi realizacji postulatu uczynienia ludzi prawdziwymi uczniami Chrystusa przez chrzest św. Odpowiedzią Kościoła na ateistyczne idee współczesnego świata jest pochrzcielna formacja zakorzeniająca w duchowości i teologii chrztu.

16

Call of Lay People to the Mystical Life

75%

Zyzak W.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

|

2011

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vol. 1

|

issue 2

PL

The subject of this article is the call of lay people to the mystical life. The topic under consideration indicates two poles, around which the main reflection revolves: the mystic and the lay state of life. The call of lay people to mysticism is not just a hypothesis, but a real experience, researched and decribed by theologians. So reflecting on the call to the mystic life of lay people is not so much a matter of ‘whether’, but of ‘how’. In the light of the above, four issues are fundamental: the impossibility to provoke the mystical experience, its dependence on the spirituality of the baptism, the relation of contemplation to action and the relation to the world. It occurs however, that every Christian, together with God’s life of grace bestowed in baptism, receives the basis for the mystical life. Neither an active life in the world, nor work or marriage, hinders the development of this gift.

17

Freedom and Grace in the Teaching of Mark the Hermit

75%

Czyżewski B.

Collectanea Theologica

|

2020

|

vol. 90

|

issue 5

523-536

EN

Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is presented by Mark the Hermit always as a gift from God given to man. Therefore, the Kingdom of Heaven is a gift, and not a reward for deeds, and the salvation that we receive from Christ is also grace. St Mark the Hermit’s teaching on freedom and grace certainly differs from the views of the Messalian sect, whose followers did not want to admit that grace and freedom are given to the baptised, so that they can perfect themselves throughout their lives and become similar to God.

18

Neobvyklá oblíbenost jména Evžen na Plaském klášterství a její příčiny

75%

Rožmberský P.

Acta onomastica

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2016

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vol. 55

263-267

EN

Between 1714 and 1715, enrollments in the registry of births in the parishes at the Plasy monastery document in 70-100 % of baptisms as first name Evženie or Evžen. It is certain that this phenomenon is related to abbot Evžen Tyttl. Perhaps in this way he was trying to leave behind a trail and he compensated to the parents their charges of baptism in the case that their child was named after him.

19

Znaczenie chrztu Duchem Świętym i ogniem

75%

Pajor P.

|

1967

|

vol. 14

|

issue 1

49-64

PL

L’article comprend essentiellement trois parties: la première présente l’historique de la question depuis le temps des Pères de l’Eglise jusqu’à 1’heure actuelle, avec un accent partieulier sur l’époque récente. L’attention y est concentrée surtout sur les interprétations dont les principales sont: 10 celle de l’explication réciproque, 20 celle de l’opposition réciproque, 30 thèse naturaliste et de l’interpolation, enfin, 40 l’interpolation. L’auteur expose les principaux défauts et lacunes de ces interprétations et attire l’attention sur d’autres textes qu’il faut encore mettre à profit pour être à même de comprendre l’idée du baptême par le Saint Esprit et par le feu. La seconde partie embrasse les idées essentielles découlant de l’analyse des textes de base et d’autres textes liés à ce problème. L’on peut affirmer que l’expression „baptême par l’Esprit Saint et par le feu” a un sens métaphorique. Cette métaphore a deux aspects: celui du labeur, causant les souffrances de l’homme et même sa mort, et celui de la bienveillance et de la générosité de Dieu à l’égard de l’homme. Cette dualité d’aspect apparait dans les textes de l’A. T., dans ceux de Qumrân et dans les écrits apocalyptiques perses, grecs et latins, enfin, dans le N. T. lui-même. Dans ce dernier, 1’aspect peine est exprimé par le baptême par 1’Esprit Saint et le feu, dont il est question dans Mt. 3, 11 et Lc. 3, 16; il ressort aussi de 1’emploi du terme baptême en connexion avec les images du feu et du calice, comme symboles de la souffrance (Mc. 9, 49; 10, 38-39; Lc. 12, 49-50). L’aspect bienveillance divine apparait dans 1’idée du baptême par le Saint Esprit et le feu dont parle Mc. 1, 8; Jean 1, 33; Actes 1, 5; 11, 16. La troisième partie étudie l’évolution de l’idée du baptême par l’Esprit Saint et le feu sous le rapport théologique et sous le rapport littéraire. Au début, c’est 1’action du Messie juge et ôtant tout ce qui est mai qui occupe le premier plan. C’est ainsi que la présente Jean Baptiste dans son enseignement, comme le rapportent Mt. 3, 11 et Lc. 3, 16. Avec le temps, cependant, cette interprétation des paroles du Baptiste recule de plus en plus au second plan à mesure que d’autres caractéristiques de 1’image du Messie reçoivent du relief. Cette nouvelle interprétation est en premier lieu l’oeuvre du Christ: c’est Lui en effet qui, dans un endroit, applique les paroles de Jean à ses propres souffrances et è sa mort et, ailleurs à l’effusion du Saint Esprit au jour de la Pentecôte. Mc. 10, 38 et Lc. 12, 50 sont sans référence directe à Jean Baptiste tandis que Actes 1, 5 et 11, 16 le mentionnent expressément. Enfin, à coup sûr inspirée par l’enseignement du Christ, nous trouvons mise dans la bouche du Précurseur une opposition du baptême avec de 1’eau au baptême chrétien (Mc. 1, 8; Jean 1, 33).

20

Interpretacja pokutna Janowego opisu obmycia stóp uczniom przez Jezusa. Cz. 1: Interpretacje sakramentalne na tle współczesnych wyjaśnień J 13,1-20

75%

Kubiś A.

|

2018

|

vol. 8

|

issue 3

379-420

EN

The article deals with the Johannine narrative on the foot-washing, giving a critical review of the current scholarship on the interpretation of Jesus’ gesture (Part 1) and adding a new argument in favor of a penitential reading of the pericope (Part 2). The first part of the study presents status quaestionis, summarizing various interpretations, distilled into three categories: (1) naturalistic or socio-cultural, (2) symbolic, and (3) sacramental. This initial survey starts with a review of all possible ancient cultural contexts, both pagan and Jewish, in which foot-washing occurred, followed by various possible readings of the pericope based on these backgrounds; our analysis suggests that the purely naturalistic explanations do not resolve satisfactorily all the complexities of the text. Next, at least fifteen arguments are enumerated in favor of a symbolic interpretation, with a short survey of noteworthy examples of this approach. Then, various sacramental readings are presented, with a special focus on the baptismal explanation, which indeed has held the most prominent position among the sacramental interpretations within the historical exegesis of the text.

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