Sentences with phrase «about baptism as»

So what then is Jesus saying Matthew 28:19 - 20 when He talks about baptism as an element to making disciples?

Not exact matches

Nevertheless, this current situation described earlier makes us reflect, and, as pastors, we are worried about the fact that many people who contract marriage are formally Christians, since they have received baptism, but are not practicing the Christian faith at all; not just liturgically, but also existentially.

John's baptism of repentance for the forgiveness of sins was the Jewish baptism of repentance which I wrote a few posts about, and which has nothing to do with receiving eternal life, and everything to do with the repentance of Israel as a nation so that she can be restored to her rightful place among the nations as God promised in Scripture.

Yet for the next several years, through my baptism, my church wedding (yes, to the Christian who gives gifts of underwear), through my continued efforts to write poetry, and even during my first bout of seminary education, I went about my life tense with the secret that I did not know how to pray as I ought.

In my book, Dying to Religion and Empire, I talk about how some Christians view baptism as a magical incantation in which the right words need to be said in order for the magic spell to actually work.

So let us all stop arguing about the method, mode, and magic words of baptism, and instead start living for Jesus and loving others like Jesus... just as He commanded us in Matthew 28:19 - 20.

Well, if we translate the Greek word baptizma in Matthew 28:19 - 20, we get a clue as to what Jesus might have actually been teaching... and this leads to the one crazy suggestion about Matthew 28:19 - 20 that might help solve this particular baptism debate.

On the other hand, Mormons complain about Christians saying Mormons are not Christian, and many of the same people who wring their hands over proxy baptism call for Christians to accept Mormons as their own.

As one who is concerned about the renewal of the liturgy, I have been continually impressed that we do everything possible to avoid baptism.

Is it possible that the reason that the Corinthians were so concerned about baptism is that they had been taught by the Apostle Paul and other Christian evangelists that salvation and the promise of the resurrection of the dead and eternal life are received in Baptism, just as orthodox Christians, including Lutherans, have been teaching for almost 2,000 baptism is that they had been taught by the Apostle Paul and other Christian evangelists that salvation and the promise of the resurrection of the dead and eternal life are received in Baptism, just as orthodox Christians, including Lutherans, have been teaching for almost 2,000 Baptism, just as orthodox Christians, including Lutherans, have been teaching for almost 2,000 years??

Baker reports about the response to one of his six - day preaching tour: «The men of four villages wished at once to cut off their top - knots, and asked for baptism forthwith... I said that faith and patience were the life of Christ's people, and that a profession of this nature could not be put on and off like clothing: they had better wait;... But they said, «You must destroy our devil - places, and teach us to pray to our Father, as you call Him, in Heaven, or some beginning must be made.»

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.

Here, as at the baptism, and at Peter's confession, something is seen, and something is withheld, about the meaning of Christ.

He examines the speeches in Acts and also the editorial skeleton in Mark, and he finds that they follow a more or less common pattern: the ministry began with the «baptism» of John, that is, his message of repentance and work as a baptizer; following John's arrest, Jesus began his own ministry in Galilee, and there «went about doing good,» and «healing all that were possessed by the devil»; then he came up to Jerusalem, where the rulers put him to death by crucifixion; on the third day he rose again, and appeared to his disciples, who were now «witnesses» to the truth of these reported events, namely to his resurrection from the dead.

He was already Messiah as he went about Galilee; for he had been proclaimed the Son of God at his Baptism; the demons had recognized him as divine; the disciples had confessed him to be the Messiah, their conviction voiced by their spokesman, Peter; at the Transfiguration the chosen three «beheld his glory,» to use again the more explicit Johannine idiom, ordinarily hidden but now momentarily revealed; finally even the centurion in charge of the crucifixion had confessed him «a Son of God.»

And external based: go to baptism, go to communion, say your prayers, read the Psalms, yes, do think about all that, as in meditation, sing songs, and enjoy all that realizing that you are indeed, as the promises declare, a dear, forgiven child of God, no strings attached.

This book is going to ruffle some feathers as I not only challenge the practices of baptism and communion (die to your rites), but also raise questions about the legal rights of Christians to the freedom of speech, to bear arms, and to various other rights guaranteed by the «First Amendment» and the «Bill of Rights.»

The Decree Lamentabili (now in its centenary year) directed against Modernism condemns the opinion that, «The Christian community brought about the necessity of baptism by adopting it as a necessary rite and joining to it the obligations of the profession of a Christian.»

My restiveness was increased by memorizing Luther's Small Catechism for confirmation, and by, arguments in boarding school with, for example, Southern Baptist classmates about such matters as infant baptism.

«As for the word which He, the Lord of all, sent to the children of Israel, preaching the Gospel of peace through Jesus the Messiah, you know the thing (literally, «the word») that happened through all Judaea, beginning from Galilee after the baptism which John preached; that God anointed Jesus of Nazareth with Holy Spirit and power; and He went about doing good and healing all who were oppressed by the devil, because God was with Him.

And the Jewish people who heard the message of Peter and who wanted to participate with this arrival of the Kingdom of God in Jesus Christ indicated this desire publicly by receiving the baptism of repentance for the remission of sins, just as others had done with John about three years earlier.

It generates questions about what happened, just as water baptism generated these questions in biblical times.

Tomorrow we will look at some other tricky texts about baptism that become more clear when we understand the definition of baptism as «immersion into» or «identified with.»

So, as has happened frequently in the process of writing Close Your Church for G00d, I'm cutting almost everything I have written so far about baptism in the book of Acts, and am summarizing it with the following:

Doing this will generate questions about what happened, and why it was done, just as water baptism generated these questions in biblical times.

I've lived my entire life as a «mainline» Protestant, and people in our churches have never complained about practicing the Lord's Supper or Baptism.

But when we recognize (as we saw in the post yesterday about the definition of baptism) that «baptism» means «immersion into» or «identification with» some of the tricky passages in Scripture become much more clear.

With the exception of adult converts, the attitudes of adults about church membership are often the same as the level of commitment expected of them when they confirmed their baptism.

To simply ram - rod Baptism and Marriage in as simple religious ceremony and consider them both falling under the same principles is simply to lack any real knowledge about either of them.

Talking about baptism, Jesus Himself was baptized as an adult.

But his deep concern for retaining ethical coherence in a postmodern world was also evident, as was his traditional allegiance to Jesus: «In his baptism, his teaching, his healings, his passion, death and resurrection — in all of it, there is a demand laid on us, or an offer tendered, and it is the task of the Christian to embody that offer in his world, being as candid as he can about the difference between Jesus» beliefs and his.»

Significantly enough, the Lima Document, when it talks about participation in the mystery of Jesus's life, death and resurrection, refers to Jesus» own baptism which meant solidarity with «sinners `, immersion in the culture of the despised masses as against the culture of the priests, scribes, the rich and the pharisees.

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Horus and Dionysus (including the virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

But once we are freed from the obsession to baptize, to «save `, and our concern becomes the much wider concern of God to bring about God's Kingdom, the obvious relativization of baptism opens the way to understand the Church not as an Institution of Salvation, but as a movement of Jesus followers at the service of all God's people and God's creation.

Once we are freed from the obsession to baptize, to «save `, and our concern becomes the much wider concern of God to bring about God's Kingdom, the obvious relativization of baptism opens the way to understand the Church not as an Institution of Salvation, but as a movement of Jesus followers at the service of all God's people and God's creation.

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Ho.rus and Dionysus (including virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

Baptism, then, is about celebrating the incomparable gift we receive as creatures beloved of God.

The reality of the washing away of sins in baptism has been taught since the earliest days, but the teaching about forgiveness has developed: «The power of baptism to remit sins was so great that rigorists held that sins committed after baptism were possibly unforgiveable, and this motivated some people — Constantine but also future saints such as Basil, Gregory Nazianzen, Ambrose, Augustine and Chrysostum — to delay receiving it.»

So just as with the discussion about baptism, this section will progress in a similar fashion.

But, so far as I can see, the only claims that Paul makes about any distinctiveness or originality concern (1) his conviction that he was specially called by God to conduct a mission to gentiles, and (2) his view of the terms on which gentiles were to be received as full co-religionists with Jewish believers (baptism / faith in Jesus without taking on Jewish observance of Torah).

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Horus and Dionysus (including virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

This section has often been regarded as an exhortation to those who are about to be baptized, and it has been suggested that the act of baptism took place at the end of it.

She has given presentations about breastfeeding and led support groups in various settings, including a half way house for incarcerated mothers, a crisis pregnancy center, a school for Montessori teachers, and at her church as part of the class attended by expecting and new parents in preparation for the baptism of their baby.

Without these two technologies that you'll hear about in a moment, there would be no such thing as human embryonic stem cell research, and President Bush could have enjoyed his summer vacation in Crawford without having to agonize over the baptism of the infamous 64 stem cell lines.

I called it a baptism in flaming ink that forced me to shed my shyness about recognizing myself as a poet and to accept the fact that life had never given me any choice in the matter.