Sentences with phrase «as the baptism of»

For most churches, it has almost doubled the festivals by adding occasions such as Baptism of the Lord, Transfiguration and All Saints» Day.

In recent years the Western churches have been greatly influenced by the Orthodox and Oriental churches; they have felt the appeal of many Eastern rituals: the strong emphasis on the paschal mystery; the attention to the role of the Holy Spirit in the eucharistic rite; the value of commemorating such events as the baptism of the Lord; and the unity of Christian initiation.

The 1997 «crush» found me literally up to my chest in fermenting Pinot Noir must, which served as a baptism of sorts I suppose.

Not exact matches

That said, the Republicans» collective baptism on earmarks stands as a particularly stunning and brazen example of Washington hypocrisy — and that's saying something.

I am personally offended by the practice of «proxy baptism», as should be anyone who choses to practice a religion — or choses not to.

If, as many of you are inclined to think, that mormonsim is a false religion, then the baptism will have no effect in the afterlife anyways, so no harm is done.

Baptism is a prerequisit to salvation, as per the LDS belief, the work is done on behalf of those departed without knowing whether they will or will not accept on the other side.

The Church of Jesus Christ of Latter - day Saints does not recognize any other baptism as legitimate unless it is through their church, which they believed is the only «True» church on the planet.

The Mormons got this right, and as explained in Corinthians, the modern christian churches have lost the principle of baptism for the dead... and ultimately lost the doctrine of a just God.

When you read the context and see that Paul was speaking on the subject of those who don't believe in the resurrection, but believed in baptism as Christians, you realize that he was saying that what is the point of baptism if you are only going to end up dead.

Please read I Corinthians 15 in its entirety and you'll find that the chapter has nothing to do with «baptizing for the dead» as the Mormons practice it but rather the fact that baptism is symbolic of the death, burial and resurrection.

All other Church are corrupt and either lost the Priesthood authority thru corruption (think Catholic) or never had it, but took it upon themselves to administer the audiences of the Gospel as in baptism, marriages ect...

Each baptism is performed individually in behalf of the deceased, not 10 at a time as the article implies.

Anyone who accepts our Lord Jesus Christ as the Mesiah who died for ALL our Sins, will receive the HOLY SPIRIT (the Baptism of the Holy Spirit).

This was made in Holy Spirit Baptism and Hoekema then proceeded to utilize Warfield as part of his argument.

Yet some of the most substantive theology being written by Baptist scholars today comes from a little - known circle of mostly younger moderates who have shown a surprising interest in quite traditional themes such as the deeper meaning of baptism and the Lord's Supper, the covenantal disciplines of congregational life, and the positive role of creeds and confessions in the life of the church.

As I recall, the sacrament of baptism was for those repenting — not for anyone who just felt like having it.

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.

New Testament Fulfillment: «After his baptism, as Jesus came up out of the water, the heavens were opened and he saw the Spirit of God descending like a dove and settling on him.

tickled I confirm that what poquimoqui said, Baptisms are performed individually on behalf of the deceased, however the individual acting as proxy will end up doing so again for each individual.

As long as you don't go claiming after performing the baptism that I am officially a member of the FSM church, it would be a non-issue for mAs long as you don't go claiming after performing the baptism that I am officially a member of the FSM church, it would be a non-issue for mas you don't go claiming after performing the baptism that I am officially a member of the FSM church, it would be a non-issue for me.

Grant that Mormons have good intentions in baptizing dead folks; and I am not particularly upset with the baptism of my Lutheran ancestors, as indicated in LDS records.

However, the insult is in the explicit denial of the authenticity of Christian baptisms, on the basis of the Mormon belief that the power was lost upon the death of the original apostles, and was restored when they returned as angels and appeared to Joseph Smith, granting him authority which now resides only within the Mormon organization.

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.

(John 13:26) Thus, proxy baptisms are not vaid, for the person who is baptized has to make an informed choice as to whether or not he or she desires to do so, to accept the responsibility of following in Jesus «footsteps».

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.

(II, 105) Having established the historicity of the baptism event, Meier is adamant that the narrative must be seen as a Christian midrash, drawing on various OT themes to assert the primacy of Jesus over John.

Which means that most discussion of baptism as it relates to our eternal destiny is suffering from a category mistake.

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.

Indeed, when Benedict reflected on Holy Saturday as the day of his baptism, he made a similar statement: that «through God's silence, still we hear him speak, and through the darkness of his absence, we glimpse his light.»

The topics of repentance and the remission of sins are huge issues within Christian theology, but just as with baptism, these topics are severely misunderstood by Christians when we divorce them from their historical and cultural roots within Judaism.

... Jesus did not regard his baptism as appointment to be the son of God.

Baptism as a means of being «born again by water» was a common practice among Judaism.

I recall quiet Saturday mornings, walking with my father block to block, as he pointed out the landmarks no one else knew: the spot where the Third Avenue El of old stopped (he pointed out the supports hidden beneath the black asphalt); the apartment house where another close - knit family lived in cramped quarters, the three boys studying in dim lights under their mother's watchful eye to become a lawyer, a doctor, and a priest (and later a bishop); and the double spires of St. Patrick's Cathedral, the place of my parents» wedding and the baptisms of their three boys.

However, his proclamation of «a baptism of repentance for the forgiveness of sin» strikes most of us, if we are honest, as a call from another world — a voice from a wilderness that has long since been brought under human control.

The Covenant for holy baptism, as found in the United Methodist Book of Worship, tells the biblical story of water.

Part of Israel's call was to be a light of who Yahweh is so that the nations around could come to faith, through faith, by the Passover blood and then the sign of circumcision, which for us I believe plays the same role as baptism.

In our baptism, our identity as sons and daughters of God is established.

But for Luther, God works in the Kingdom of Man through vocation, through observable means or «masks,» just as He delivers the Kingdom of God to us by the observable means of baptism and communion.

Downplaying water baptism as something that is optional (read: merely a personal decision rather than a command but not a requirement of salvation) is to make our persecuted siblings seem foolish for making such a decision unnecessarily.

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.

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.

The oneness of the church — one Lord, one faith, one baptism — is as integral to being a part of Christ's body as receiving the sacrament of bread and wine.

It is absolutely fair for Wheaton to assess the theological implications of her statement, not only to assess their truth, but also to decide whether such an statement is an open handed or close handed issue for the college (such as baptism, etc.).

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).

Some people look to Matthew 28:19 - 20 as the proper words for baptism, while others look to the practice of the Apostles in Acts.

Third, at Jesus» baptism, one account of which is always read the first Sunday after Epiphany, Matthew says that the voice from heaven spoke publicly (not privately to Jesus as in Mark and Luke), «This is my beloved Son, with whom I am well pleased.»

Indeed, as these factors coalesce, it appears most likely that Jesus indeed intended water baptism by immersion to be normative for His disciples of all generations.

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.

Therefore, in our baptism, our identity as sons and daughters of God is established.