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Since consent of the infant was not needed under the Old Covenant, the Apostles did not find it necessary in the new. Infants are included on the basis of the faith of the parents/community.
See this is where I disagree. How can the parents/community faith determine if you are a Christian? How can the parents/community make that most important decission for you? How can the parents/community say that a infant accepts Christ? I went through the **liturgy of infant baptism **and it seem to me that the parents are saying they will raise the child according to the CC teachings. To me its about the parents conferming that they will raise their child in a Catholic/Christian manner. Its the parents that say the child will accept Christ. Once again, how can the parents make that kind of important decission for the child?
We renew our baptismal vows annually at the Easter vigil, and during the baptisms of others.
Why would you need to renew your baptismal vows. When I was Catholic the priest would walk around the congragation sprinkling water on them at the Easter vigil, a baptism so to say. So why do you need to renew your baptismal vows if, as you say,
"It is contrary to the Teachings of the Aposltes. One Baptism, it says in Scripture, and in the creeds."
Did you not know that Jesus was speaking to Peter in Aramaic, not Greek? Did you not know that the name He gave Peter (Kepha) means “Rock”?
Dutch scholars who contributed to the Oosthoeks Encyclopedie held that the name Caiaphas was a corruption of ‘Cephas’, which they regarded as the nickname, meaning ‘rock’, of both the high priest Joseph and the apostle Simon.17 Others, among whom Allegro, have suggested that ‘Caiaphas’/‘Caiphas’ was the original form, stemming from the Arabic word qā’ifun, meaning ‘investigator, prognosticator’18 or ‘fortune-teller’, and that ‘Cephas’ was either a dialectal version or an adapted form – alluding to the meaning ‘rock’ – of the variant ‘Caiphas’.
So, it is possible that ‘Cephas’ at some point was the nickname of the high priest Joseph.
Therefore, when John wrote that Jesus gave Simon the name Cephas, John’s intention may have been to express that Jesus gave Simon the name and function of the high priest.
The name Rock – “Cephas” and “Caiphas” interchangeable
Not a proper name
The Greek word Kēphas (Khfaj spelled kappa-eta-phi–alpha–sigma) is a transliteration into Greek letters of the Aramaic word Keypha ()pyk spelled caph-yod-peh-aleph = kyp’) for ‘rock’, for John explains in his Greek Gospel that Simon’s new name Kēphas means ‘rock’ (and is translated into ‘Petros’)
- …] we have no verified usage of Keypha as an Aramaic name prior to the NT usage. 2) We do in
fact have a few cases of TITLES being translated from Semitic languages into Greek:
Mashiach/Christos; Thomas/Didymus; Abba/Pater; etc. So, the move from Keypha to Petros is by no means without parallel in early Christianity. 3) All indications are that Keypha arose NOT as a name but as a title or nickname (i.e., either a formal or informal sobriquet).
15 In the Greek text of Matt 26,3.57 Luke 3,2 John 11,49 18,13 Acts 4,besides ‘Kaiaphas’ also ‘Kaiphas’ appears.
E.g.: eij de tij ec autwn Kaiafaj (Kaifaj: P45,75vid D it vgcl sa ac2) John 11,49, and en gar penqeroj tou Kaiafa ( Kaifa: C D it vgcl sa ac2 pbo) John 18,13. In John 18,14.24.28 only Kaiafaj is found. The Vulgate uses only ‘Caiphas’ (Matt 26,3.57; Luke 3,2; John 11,49 18,13.14.24.28; Acts 4,6). [NA27 (Novum Testamentum Graece, Stuttgart 27. ausgabe 1993, 8. Druck 2001]
16 Jos., J.Ant. 18,2,2: “and when he (Simon, the son of Camithus) had possessed that dignity (of high priest) no longer than a year, Joseph Caiaphas was made his successor.” 18,4,3: “Besides which, he also deprived Joseph, who was also called Caiaphas, of the high priesthood”.
17Oosthoeks Encyclopedie (Utrecht 1968) 8, p. 328 at “Kefas”
18 According to Allegro Kaiapha(s) is a Greek transliteration of the Arabic word qā’ifun, which means ‘investigator, prognosticator; physiognomist’ and is the participle of the Arabic verb qāfa, meaning ‘follow; examine, investigate’
(J.M. ALLEGRO, The Dead Sea Scrolls and the Christian Myth (1979, 2nd revised American edition: New York 1992) p.
212-13, 236-37).
www.jesusking.info/Paul’s%20Cephas%20is%20Caiphas%2004-01-2009.pdf