Sentences with phrase «as her baptism into»

Her family difficulties are documented as well as her baptism into the Catholic Church in Brighton under the name of Madeleine.

Her family di culties are documented as well as her baptism into the Catholic Church in Brighton under the name of Madeleine.

The New Testament, by the way, refers to this as the baptism into Moses (1 Cor 10:2).

Not exact matches

Having shared the great grace of baptism and having been appropriately catechized into «the mysteries,» evangelical Catholics understand, appreciate, and live the biblical truth of Christian vocation as given by St. Paul: «Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one.

Do you believe Baptism for th dead / baptism by proxy as prophesied by Joseph Smith for the purpose of allowing non-Mormons into heaven (and that it takes a «gentile» 3 years to get their named removed from the Mormon church roles after having being baptized into the LDS chuBaptism for th dead / baptism by proxy as prophesied by Joseph Smith for the purpose of allowing non-Mormons into heaven (and that it takes a «gentile» 3 years to get their named removed from the Mormon church roles after having being baptized into the LDS chubaptism by proxy as prophesied by Joseph Smith for the purpose of allowing non-Mormons into heaven (and that it takes a «gentile» 3 years to get their named removed from the Mormon church roles after having being baptized into the LDS church) 8.

As we grow into the world as infants, the exigencies of our physical nature lead us further and further away from the purity of soul suggested by baptism, while habitual responses gain the upper hand over our wish to follow the prompting of our higher naturAs we grow into the world as infants, the exigencies of our physical nature lead us further and further away from the purity of soul suggested by baptism, while habitual responses gain the upper hand over our wish to follow the prompting of our higher naturas infants, the exigencies of our physical nature lead us further and further away from the purity of soul suggested by baptism, while habitual responses gain the upper hand over our wish to follow the prompting of our higher nature.

Both Charlemagne and the Saxons evidently regarded the reception of baptism as tantamount to acquiescing to his authority and becoming incorporated into his realms.

We are saved by faith and baptism into God's holy eschatological community that will be vindicated at the End as those who have fulfilled Torah to the glory of God.

After a short introduction there are five chapters: 1) Baptism as Cleansing from Sin and Sickness; 2) Incorporation into the Community; 3) Baptism as Sanctifying and Illuminative; 4) Baptism as Dying and Rising; 5) Baptism as the Beginning of the New Creation.

Even in our secularized world each birth should not be regarded as a privatized, mechanical expulsion but viewed sacramentally as a baptism in which a life is claimed from the depths and lifted into our obliged presence.

Rather than see eternal life as a continuum begun in our baptisms and extended through life into eternity, we were tempted to posit instead a radical discontinuity between «time's wild wintry blast» and our destiny in time to come.

Intercession, so understood, moves those one loves from a private closet into the open air; it ought to continue what baptism began as it releases those one loves into a more spacious life.

AS YOU GO, share all that you know in a way that invites people into the Jesus way, and then baptism, in whatever form outwardly expresses and celebrates the new life.

Rubio has also drawn attention with the release of his memoir, An American Son, as well as his brief time in the Church of Jesus Christ of Latter - day Saints, his baptism into the Roman Catholic Church, and his ties to an evangelical church.

The Catholic belief of original sin is symbolism of being born into a sinful world with Baptism as the way to wipe away the sin.

We had the first baptism of slave converts in the Velloor school; between fifty and sixty were present, and (from) the numerous candidates for baptism nineteen were admitted into the visible Church of Christ... Their hearty responses and decided, brief and pointed answers as to motives... -LCB- and -RCB- strictly consistent Christian conduct for many months past,... left no doubts on our minds that many of these, I hope all, were already members of the invisible Church of Christ.36

Rom 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

The only condition for this salvation can be understood to be baptism into the church as an expression of acceptance of Jesus as Lord and Savior.

Whether we accept Baptism for infants or not, we should not think of it as merely a decorous ceremony of formal acceptance into the church.

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.

Hoefer 1979) says that the «rite has become a legal condition for the entry into the church which functions as a religious communal group; in this context it fails to convey its full meaning and purpose as the expression of or solidarity with the new humanity in Christ which transcends all communal or caste solidarities»; he also refers to the conclusion of Joseph Belcastro's book A New Testament Doctrine of Baptism for Today, that «the N.T. does not teach that baptism was a condition of salvation or church membership, but baptism was to be available for the disciples of the coming chuBaptism for Today, that «the N.T. does not teach that baptism was a condition of salvation or church membership, but baptism was to be available for the disciples of the coming chubaptism was a condition of salvation or church membership, but baptism was to be available for the disciples of the coming chubaptism was to be available for the disciples of the coming church....

Between his baptism and his irruption into Galilee with the proclamation of the kingdom of God, as we saw, he had marked time, until the removal of John the Baptist gave the signal for advance.

Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.

But in a family where baptism was considered only as «an entrance card into the community of European culture, these religious ceremonies did not mean much.

Like the poet Heinrich Heine, he considered the sacrament of baptism only as «an entrance card into the community of European culture».

This is the link between the fasting and prayer that catechumens engaged in prior to undergoing baptism, confirmation, and first Eucharist and the incorporation of those practices into a Lenten season as part of the movement toward Easter.

In some forms it so stresses the baptism of the Spirit as a gift granted to some but withheld from others that it easily runs into a «holier than thou» attitude which imperils the basic virtue of Christian humility.

Paul could speak of Christians as being «buried therefore with [Christ] by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life» (Rom.

But the main stress in the sacrament is found not so much in that kind of talk (which may be appropriate enough for an adult) but in the simple words with which the minister of baptism signs the baptized person with the sign of the cross as he or she is «received into the congregation of Christ's flock»: that «hereafter he [or she] shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil, and to continue Christ's faithful soldier and servant unto his [her] life's end.»

Treating baptism as some sort of special pass into heaven, where no faith is needed.

There is indeed in baptism the assurance of forgiveness of sins to those who repent; but above all, and chiefly, there is the guarantee of spiritual strength to live as Christ's man or woman and the grafting of the new believer into the body of Christ's church, which is «the blessed company of all faithful people.»

An analogy to baptism would be the removal (either literally or figuratively) of a child from the slums of a great city, where the child has been surrounded by influences that might cause him or her to grow up as a young delinquent, into a healthy and wholesome atmosphere where in loving acceptance there will be provided a healthy and glad acceptance, with deep friendships, happy environment, and enriching circumstances.

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.»

Early church documents indicate that young adults and adults seeking knowledge of God and considering baptism into Christian fellowship belonged to a group known as the catechumens.

(Baptism can thus be described as an initiation «into Christ.»

Baptism is our entrance into the covenant as the other signatory, which symbolically mirrors what He did.

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.

A common view of how adoptionism became incarnationism is that the moment of «adoption,» which was originally the resurrection, was, as the early communities reflected on the meaning of Jesus, moved forward into the historical life, and there pushed to an earlier and earlier point — from transfiguration, to baptism, to birth — until finally it was pushed out of the earthly life entirely and Jesus was conceived of as having been the Son of God before his birth.

Romans 6:4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

«Therefore we were buried with him through baptism into death so that even as Christ was resurrected from the dead through the glory of the Father, so let us walk in the newness of life.»

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.»

It includes both formation through evangelization and enculturation — the processes by which we are converted and initiated into the church and its tradition and thereby come to acknowledge ourselves as a people in covenant with God — and education, or those processes of actualization that help us to live out our baptism by making the church's faith more vital, conscious and active in our lives; by deepening our relationship to God; and by realizing our vocation in the world so that God's saving activity may be manifested in persons and in the church.

Tertullian said, «When you see your brother, you see your Lord»; for every son of man, more particularly those who, by Baptism, have been incorporated into the mystical Body of Christ, may be venerated as one in whom God's Spirit dwells.

In the fallen world order, Original Sin blocks our primal integration into grace and the gift of divine faith is now given in the first nascent dawning of personal knowledge and love of God as we are drawn into the Life of the Trinity by the action of Christ though the Church at baptism.

In describing such worship as «public,» we do not mean, of course, that it was opened to all and sundry, but rather that it was public for the Church and for all members of the Church who by their baptism had been initiated into the community and thus had been given the status which made it possible for them to participate in what went on when the community engaged in its regular worship of God in Christ.

[a] mong the most positive elements in the movement towards koinonia is the convergence in our understanding of baptism, and especially the common affirmation of baptism as incorporation into the common life in Christ, in koinonia.

Indiscriminate infant baptism is irresponsible and turns infant baptism into an act which can hardly be understood to be essentially the same as adult believers» baptism.»

If mission is primarily understood in terms of the mission of God, then what is the link between this understanding of mission and the understanding of baptism as an entry into the institution called the church?

The Church of North India, which came into existence as a united church in 1970, as a union of former Anglicans, Baptists, Brethren, Disciples, Methodists (British and Australasian), Presbyterians and Congregationalists, is one of the few denominations in the world which makes space for the practice of either infant or believer's baptism within the one church.

This idea fits perfectly with the definition of «baptism» as an «immersion» that causes the person to become completely identified with what they were baptized into.