Sentences with phrase «about baptism in»

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:

Oh, I do actually have one more thing to say about baptism in Acts, which I will post tomorrow when we look at the baptism of the Ethiopian Eunuch.

(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.)

Not exact matches

2) You can learn more about the Church of Jesus Christ of Latter Day Saint belief in baptism for the dead here: http://www.lds.org/study/topics/baptisms-for-the-dead?lang=eng&query=baptism+dead and here: http://www.lds.org/ensign/1987/08/i-have-a-question/i-have-a-question?lang=eng&query=baptism+dead.

Just because a Scripture talks about «baptism,» does not mean that it has water baptism in view.

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.

Even in Matthew and Luke, which begin with stories about his birth and identity, his baptism is the inception of the main narrative.

When people want be baptized «in the right way,» they argue about when baptism should take place, how much water is necessary, where the baptism can occur, who can perform the baptism, what actions should be performed during the baptism, and what words need to be said along with the baptism.

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 worIn 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 worin which the right words need to be said in order for the magic spell to actually worin 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.

Growing up Church of Christ and «water» baptism for salvation I was completely broadsided one day after reading about our sin problem (Romans 3:9 - 20) about God's solution ``... This righteousness is given through faith in Jesus Christ to all who believe..»

Catholicism today must leave the shallow and brackish waters of institutional maintenance, understanding that the Great Commission of Matthew 28:19 is addressed to each of us in baptism, and living the universal call to holiness in such a way that the world meets Christ in us — and thus meets the truth about itself.

And not just Jesus: A whole gospel in all of its theological details — right down to debates about baptism, the relationship of law to grace, and the problem of divine foreknowledge — is taught to the people of the New World centuries before Jesus was even born.

According to the Code of Canon Law, it seems he should not: «there must be a founded hope that the infant will be brought up in the Catholic religion; if such hope is altogether lacking, the baptism is to be delayed according to the prescripts of particular law after the parents have been advised about the reason.»

Second, while some think that Peter is referring to believer's baptism because of the mention of water in 3:20, Peter clarifies in 3:21 that he is not talking about the outward washing of the flesh with water but the inner purification of a good conscience toward God, which is accomplished only through the Spirit.

Arguments about baptism might ramble on in seminaries and ivory towers.

There was always lots of talk about infant baptism and how, like circumcision, it was a badge or sign of one's membership in the holy community, the people of God.

No matter what activity was actually going on in the Corinthian church regarding «the dead», why is the discussion / controversy about baptism and not the «true» means of salvation according to Baptists and evangelicals: an internal belief in Christ; an internal «decision» for Christ?

In polite company, and for the sake of keeping peace with each other (because mutual apostasies take so much effort), we can do with marriage what we do with our disagreements about eucharist and baptism: keep our mouths shut and let God sort it out in the enIn polite company, and for the sake of keeping peace with each other (because mutual apostasies take so much effort), we can do with marriage what we do with our disagreements about eucharist and baptism: keep our mouths shut and let God sort it out in the enin the end.

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??

We have no more knowledge about the so - called rebirth, the new birth out of Water and Spirit which is the sacramental baptism (please consider that also Protestants believe in sacraments; I am a Lutheran).

Into the brief period of which we have a record are compressed his baptism by John the Baptist — a prophet of the Old Testament stamp — his time of solitary meditation and temptation in the wilderness, the calling of his twelve most intimate disciples, his going about with them healing and teaching in Galilee and its environs, the journey to Jerusalem and his triumphal entry, the stormy events of passion week, his crucifixion, and resurrection.

Then, in the reading from Acts, Peter tells Cornelius about «the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil; and God was with him.»

They know about the anti-Jewish polemics of certain church fathers; about the forced baptisms, especially of children; about the church council decree that sanctioned the removal of such children from their parents; about a papal edict encouraging raids on Jewish synagogues by the faithful; about the expulsion of all Jews from a country like Spain; about Luther's hate language directed against Jews when they did not convert according to his timetable; about the prohibition against Jews living in Calvin's Geneva; and about all the cruelties Christians have felt justified in perpetrating against the people they called «Christ - killers.»

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.»

For example, the idea of a heavenly contract gained cogency among Puritan clerics at least in part because it was used to support specific arguments against radical heretics» ideas about adult baptism and free will.

You know the thing that happened throughout all Judaea, beginning from Galilee, after the Baptism that John proclaimed: Jesus of Nazareth — how God anointed him with holy Spirit and power: who went about doing good, and healing all who were oppressed by the devil, because God was with him; and we ourselves are witnesses of all that he did in the country of the Jews and in Jerusalem; whom they killed by hanging on a tree.

In any case, we know nothing about him until he left home to join the apocalyptic movement of John by undergoing John's initiation rite, baptism in the JordaIn any case, we know nothing about him until he left home to join the apocalyptic movement of John by undergoing John's initiation rite, baptism in the Jordain the Jordan.

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 (ReIn 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 (Rein 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 (Rein 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.

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.

By the time we get to verse 29, Paul makes a point about those in Corinth who apparently were making baptism arrangements for the dead, but didn't even believe in resurrection.

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.

The call to renewal in the Church is about this — accepting the full implications of our baptism, and not pretending that the Church is like a golf club to which we've been given a membership card.

What is perhaps most frustrating about engaging in such conversations within the evangelical community in particular, however, is that differences regarding things like Calvinism and Arminianism, baptism, heaven and hell, gender roles, homosexuality, and atonement theories often disintegrate into harsh accusations in which we question one another's commitment to Scripture.

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.»

If you knew anything about the Christian faith you'd know that it is a pastor's job to use the law and the gospel (including the Sacraments of Baptism and Holy Communion) to keep the believer in faith and lead the non-believer to faith.

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.

Jeremy, I find it rather humorous, in a sad sort of way, that you can write posts about changing (or stopping) baptism and communion (which were good and valid posts), and not hear one peep out of the «plain reading of Scripture» crowd.

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.

When they read about the baptism of the Holy Spirit and fire, they didn't think about speaking in tongues or getting slain the Spirit.

Most Stimulating: Talking about the sacraments of baptism, confession, communion and anointing of the sick with Lutheran (ELCA) clergy in Minnesota.

I have been having numerous online (and offline) conversations recently about various theological topics (baptism, unpardonable sin, women in ministry, etc.), and in these discussions, people will often quote a verse to defend their view, and these verses often includes the word «save» (cf., Matt 24:13; 1 Pet 3:21, 1 Cor 3:15; 5:5; 2 Thess 2:10; 1 Tim 2:15; James 2:14 - 26).

I'll probably think too much about how I love to give birth in water, how baptism and water pull me into relief like nothing else.

Last year, the SBC immersed about 295,000 people, down from about 305,000 baptisms in 2014.

The word of baptism is first of all about the delight of God in this beloved, this chosen, this child called by name.

Really Media, the only people that believe in proxy baptisms are mormons, the rest of the world doesn't and that it will not effect anything in the live after... so how really cares about this story... it is just a bunch of anti-Romney (Mormons) trying to get it so that the rest of the US do not vote for Romney.

And into that corporate response those who «join the fellowship» are taken by an appropriate liturgical act — baptism — about which we shall have much to say later in this chapter.

This idea of external justification has no basis in Scripture which consistently speaks of the «new creation» or «new man» brought about through baptism.