Sentences with phrase «baptism as»

Rather than baptize their infants a few days after birth, the Schweizers waited until they were old enough to choose baptism as a «confession of faith.»

This past weekend Russ and I, along with my parents and brother - in - law's family, made the trip to celebrate my nephew's baptism as well as my brother - in - law's nephew.

Steel had a nightmare conference baptism as he dragged his flock out of the scandal of «Rinkagate».

Ray got his first team baptism as a substitute in a European Fairs Cup tie at Glentoran in September 1969, but it was his second appearance, also as a substitute, that would set the tone for what was to follow.

yes it was enjoyable — OT marked his baptism as an arsenal artillery man — fortunately for us he's coming into his prime and playing international tournaments will increase his self belief, i really hope yesterdays goals don't prove as just a flash in the pan.

He considered baptism as less significant than preaching the gospel (I Cor.

We began with it in our baptism as we died with Christ and were raised with him to new life.

The baptismal reference, then, is not just to baptism as a salvific event in its covenant pledge but also to baptism as protecting one from evil spiritual forces... One has in this work a massive piece of scholarship that seems to have laid to rest some options for interpreting 1 Pet 3 and certainly must be consulted by anyone working on this passage in the future.

In 878 Alfred the Great required a Danish invader whom he had defeated to receive baptism as a price of peace, and eventually many of the Danes in England adopted the religion of the country.

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 in an Indian situation where baptism is the legal mark of change of one religious community to another, each with its own civil codes recognized by the Courts, communalisation of church life is imposed by Law and perverts the meaning of baptism as sacrament of faith.

His conception of baptism as «the gift of new relationship» provided an ideal transition to the second session.

Hellenistic Christianity saw baptism as a sacrament of dying and rising, thus sharing in the experience and destiny of the crucified and risen Lord.

One may, therefore, conclude that baptism as the acceptance of the Christ and his ways, as the celebration of one's conversion, of one's attitudinal change to form a more inclusive community with the goal of a fuller humanity is meaningful.

Early Palestinian Christian tradition understood baptism as an eschatological reality binding believers to the eschatological person of the Messiah, conveying them into the end - time reality of the Kingdom, bestowing on them the eschatological gift of the Holy Spirit and the forgiveness of sin, and incorporating them into the company of those redeemed by the Christ.

They understand baptism as the renunciation of one's own social community and the joining of another, in this case, a «foreign anti-national group».

Baptism as a new vision of reality, a changed, new pattern of relationship to God, people and creation is desirable and is not in itself a separating event.

From this Hellenistic theology there developed the understanding of baptism as new birth and new creation - ideas familiar to the mystery religions, but corrected by linking the interpretation with eschatology and by introducing moral obligations.

Catholic Church recognizes the sacrament of baptism as valid in all christian denominations.

Luke shows that God authorized John's baptism as a means of asking for and receiving forgiveness.

We have been the ones to label baptism as «a public profession.....

One of the obvious difficulties with these suggestions is that the fundamental issue as to how the individual churches themselves have internalized different understandings of baptism as being a part of their existence and self - identity, an existence and identity which has very often been at least partially shaped as a reaction to the teachings propounded by other churches, has not been adequately addressed.

You used Peter and baptism as your reference, but I'm confused.

The inability of the churches mutually to recognize their various practices of baptism as sharing in the one baptism, and their actual dividedness in spite of mutual baptismal recognition, have given dramatic visibility to the broken witness of the Church.

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?

Mark Ostler; Peter also preached: «Repent ye therefore and be converted that your sins may be blotted out» In fact Peter preached repentance before baptism as did John the baptist.

According to Tertullian, this teaching had as its aim the destruction of baptism as known in the church.

[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.

Rather than making much of right belief, they minimize its importance by making, for example, the mode of baptism as important as the divinity of Christ.

As we die and resurrect at the same moment, we don't perceive baptism as a kind of death (actually our life as sinners gets abolished).

This would be much more powerfully ritualized if teens were responsible for choosing baptism as their response in faith to the reality of the new life in Christ they have experienced.

A final renunciation of the power of evil was made in baptism as the converting person stood in the waters.

Would you still require water baptism as a symbol of burial in these other cultures where such a practice is completely foreign and meaningless?

Certainly he did not himself institute baptism as a sacramental means of salvation, as the legendary account in Matt.

Paul elsewhere indicates that the real washing occurs with the water of the Word (Eph 5:26), and even Peter himself seems to disregard water baptism as having any real significance (cf. 1 Pet 3:21).

The whole question of Jesus» baptism by John was the more important and disturbing because at the end of the first century disciples of the Baptist were challenging the primacy of Jesus over John and were doubtless appealing to the baptism as one of their principal arguments.

If we understand baptism as a «full identification» then passages like Romans 6:4 can have meaning and significance for all people in all cultures at all times; not just for the segment of the world that practices burial.

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.»

If we eliminate baptism as a symbol of a new life in Christ, then we would have a very difficult time explaining the passages which mention baptism, and especially Romans 6:4.

While Bonhoeffer saw the lack of commitment, many of these «fanatics» saw infant baptism as breeding cheap grace.

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

To make the point more strongly, I know of at least four priests who have come from families who were not practising when they were brought for baptism as infants, but who through the influence of a school, or priests, teachers or grandparents were led to strong and deep faith and then to ordination.

Assumed, Mr. Long and his Free Church see baptism as a mere symbolic act, I would not wonder that he experienced a fall (I don't know, whether he has really experienced a fall, but it is supposed in the article above), because he can not be connected with the true Redeemer.

It's almost impossible to convey the intensity of the scene: the vivid blue sky, the daughter's baptism as her mother lay dying, the white towel that was placed around Elise as she emerged from the water, the combination of dread, sadness, hope, and even joy that we all felt as witnesses to the event.

This suggests that by the end of the first century, when John's Gospel was written, both baptism as the external sign of regeneration and the Holy Spirit as its inner agency had become linked to the concept of the kingdom.

This then becomes «the mystery of the kingdom,» with baptism as its initiation rite, and Christianity becomes a mystery religion.

I always interpreted baptism as immersion in the Name of Jesus Christ, and water baptism as a holy ordinance that is a representation of this, but no one I've mentioned this to agrees.

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

Matthew tells of Jesus explaining the baptism as a «fulfilling of all righteousness,» and Luke describes the baptism as an occasion of Jesus» solidarity with others and his devotion to God.

''... Others might view the practice of proxy baptism as simply strange or utterly meaningless... If you don't subscribe to the Mormon belief system, some might say, why does the practice matter to you?