Sentences with phrase «spirit at his baptism»

Like the descent of the Spirit at his baptism, this may have been an inner personal experience.

Immediately after receiving the Spirit at baptism, Jesus is driven by the Spirit into the desert.

The descent of the Spirit at his baptism can be so understood; but, as we have noted, the accounts differ in such ways that it is impossible to tell whether the Spirit was seen and the voice heard by Jesus alone or by the bystanders also.

Not exact matches

Forgiven once «and «for «all at our birthing baptism we still circle high seas, forget to breathe the airy Spirit, go under and under.

At baptism you get born by water and Spirit.

(Isa 50:4) Hence, when Jesus was handed the scroll of Isaiah just after his baptism, he read from it (at Isaiah 61:1, 2) that «Jehovah's spirit is upon me, because he anointed me to declare good news to the poor... to preach Jehovah's acceptable year.»

Once you have received the baptism of the Spirit, which all Christians do at the moment they believe in Jesus for eternal life, there is no reversing or undoing it.

At its fullest measure, through the Gifts of Baptism, Confirmation and Holy Communion, it is simply the Holy Spirit Himself salvifically «indwelling» in our soul.

At baptism we are publicly proclaimed as daughters and sons of God and anointed with the Holy Spirit so that we may do the will of God in the world.

At baptism, we are anointed with the Holy Spirit so that we may be soldiers of Christ in the world, so that we may fight the forces of sin and evil.

The Spirit descended on him at his baptism «like a dove» and led him into the wilderness to be tempted.

Nevertheless, when it comes to the water baptism, you know, the outward sign of the internal stuff, I believe there is another answer to the question why Jesus» disciples never immersed «in the name of the Father, Son and Holy Spirit «(as in Mt 28:19), at least is not recorded in the Acts, but «in the name of the Lord Jesus «(as in whole book of Acts, starting from 2:38).

(Or, in the case of my A.G. friends, when we start talking about the Baptism in the Holy Spirit... which we believe occurs at conversion and they believe occurs later.)

These doctrines were justification by faith in Christ; sanctification / Spirit - baptism as a subsequent work of grace; divine healing as part of Christ's atonement; and the literal premillennial return of Christ at the end of the church era.

Its appearance with the voice proclaiming Jesus as the divine Son associates it with the Holy Spirit, who appears in the form of a dove with the same voice at Jesus» baptism.

Geoffrey Wainwright allows for alternatives, but insists that churches use «Father, Son, and Holy Spirit» at key points of Christian worship such as baptisms, eucharistic prayers, creeds and ordinations.

The laying on of hands to confer the gift of the Spirit after baptism or as the prelude to the undertaking of some special task had at Jerusalem been apparently the prerogative of the apostles (Acts 6:6, 8:17), but this power had now been extended to others (Acts 13:3).

The baptism of the Holy Spirit is something that happens to believers beginning at Pentecost in Acts 2.

(Note my reference to the Baptism of the Holy Spirit here from my time at James River Assembly of God.)

Yesterday I suggested that Matthew 28:19 - 20 is not talking about water baptism at all, but is instead talking about being immersed into and fully identified with the teaching about the Father, the Son, and the Holy Spirit.

The Bible clearly teaches water baptism is necessary to be saved John 3:3 - 5 which Jesus says Water and Spirit Romans 6: 3 - 4 and many many more places you are right about some of the things baptism represents but please take a closer look at why all the conversions in Acts involve water baptism.

And yet, I think that if one of the apostles were present at such a baptism, they would tilt their head quizzically and say, «I know I've been dead for almost 2000 years, so please forgive my ignorance... But why are you baptizing someone in the name of the Father, and of the Son, and of the Holy Spirit?

For Mark, Jesus of Nazareth became Son of God at his baptism, through the endowment of the divine Spirit; for Paul, on the other hand, the Son of God was a divine being who existed with God before the creation of the world, who became the intermediary cause or agent in the creation and remained the sustaining principle of the universe.

All of them, both the women and the men, receive empowerment through the same gift of God's Spirit that had descended upon Jesus at his baptism.

For example, as the disciples from outside the text, in contrast to the disciples inside the text, we learn from the narrator of Mark's Gospel the words the heavenly voice spoke to Jesus as the Spirit descended into him at his baptism, «You are my beloved Son; in you I began to take pleasure.»

This may explain, at least in part, why Pentecostal theologians have been less interested in historic doctrines like the filioque («and from the Son») clause in the creed (which are related to the person and procession of the Holy Spirit) and more interested in doctrines like Spirit baptism (which are related to the works of the Spirit).

At baptism we also received the Holy Spirit.

Therefore the gift of the Spirit at the beginning of his messianic career; therefore the resulting «mighty works» of healing, exorcism, and miracle; therefore the cries of the demons, with their supernatural insight, upon recognizing him; therefore the divine attestations at the Baptism and Transfiguration.

The Spirit also acts at our own baptism: he illuminates us so that we see God's will with clarity; he gives us the strength and power to do it; he purifies and cleanses us of sin; and breathes order and beauty into lives inwardly devastated and broken, making us whole again.

And the Trinity is vividly portrayed, with interesting detail, at the baptism of Christ, with God's voice calling from Heaven and the Holy Spirit hovering over Christ standing in the water.

Every day a Christian invites Christ or the Spirit, which has yet received at baptism, to rule his sinful body.

He saw this Jesus as one who from the beginning had been anointed by God's spirit (Luke 4:16 f.) at his baptism in the Jordan (Acts 10:38) and even before, at his birth (Luke 2:26 ff.).

It is not an accident that at baptism you receive a name by which you are known, and you receive that name by being baptized in another name, the name of God, now called by Christians not Yahweh but Trinity, Father, Son, and Holy Spirit.

At Jesus» baptism, the heavens open (schizo) as the spirit (pneuina) descends on Jesus, whereupon a voice (phone) from above says, «You are my Son, the beloved.»

Most of us are living as the disciples at Ephesus who missed receiving the Holy Spirit because they were baptized into John's baptism and had never even heard that there was a Holy Spirit (Acts 19aff.).

The Church has always understood that the «form» of the sacrament was established by Christ when he was baptised in the Jordan, and that the Trinity was present at Christ's baptism, because the Father spoke, the Son descended into the water, and Holy Spirit appeared (Mt 3:16 - 17).

The water of baptism, used at the very beginning of our Christian lives, takes us back to the very beginning of all things, when, as the prayer at the Easter Vigil reminds us, «your spirit breathed on the waters, making them the wellspring of all holiness».3

At the Easter Vigil, the priest blesses the water in the baptismal font, lowering the lighted Pascal candle into it three times while saying: «May the power of the Holy Spirit, O Lord we pray, come down through your Son into the fullness of this font...» He then holds the candle in the water while continuing ``... so that all who have been buried with Christ by baptism and death may rise again to life with him.»

The Church has always taught the importance of water in the Old Covenant — at Creation, at the flood, at the crossing of the Red Sea — and has also always seen a symbolising of baptism in the water that poured from Christ's side on Calvary: «O God whose son, baptised by John in the waters of the Jordan, was anointed with the Holy Spirit, and, as he hung upon the Cross, gave forth water from his side along with blood...» 8

Thus in 1829 John Henry Newman — still at that stage an Anglican — affirmed that Christians become entitled to the gift of the Holy Spirit «by belonging to the body of his Church; and we belong to his Church by being baptised into it».24 And more than a century later, Michael Ramsay, Archbishop of Canterbury in the 1960s — whose meeting with Paul VI in the 1960s was a central moment in the ecumenical movement of that era — took a generally Catholic approach to baptism, if expressed in a somewhat vague, «Anglican» way: «The life of a Christian is a continual response to the fact of his baptism; he continually learns that he has died and risen with Christ, and that his life is a part of the life of the one family.»

Baptism is administered by pouring water over a person — or plunging him or her into water — saying at the same time: «I baptise you in the name of the Father, the Son, and the Holy Spirit.»

As believers during this church age, we experience only two of these seven — spirit baptism at the moment we believe in Jesus for eternal life, and water baptism as the first step of discipleship and following Christ.

And as we engage in these physical acts, God is moving spiritually as well: the words of Scripture call us to faith, baptism grants us the Holy Spirit, and communion offers the very real body and blood of Christ which bring the forgiveness they purchased for us at the cross.

The Holy Spirit thus came upon Jesus at his baptism and upon the disciples on the day of Pentecost.

In one such, a feminine Holy Spirit, descending upon Jesus at his baptism, says: «My Son, in all the prophets was I waiting for you that you should come and I might rest in you.»

If the Gospel of John makes him a witness of the appearance of the Spirit at Jesus» baptism (ch.

The «Pentecostal experience» is at the same time an unconditional acceptance by the forgiving God (justification), the beginning of a new and transformed life (sanctification), the receiving of the strength to sustain new life in an adverse social and cultural medium, and the sharing of testimony with others (baptism of the Holy Spirit).