Sentences with phrase «baptism as a sacrament»

Some of our traditions reckon baptism as a sacrament of constitutive importance for Christian existence.

In contrast, the Christian Church regards baptism as a sacrament, that means that God acts during baptism.

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

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.

Not exact matches

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

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.

The administration of the Church's sacraments is equally important, of course, and this is especially true for us if we accept the position of the sixteenth - century Reformers that in the celebration of the sacraments of Baptism and Holy Communion, as well as in the pulpit, the gospel is proclaimed and expressed.

Baptism has long been recognized as the sacrament of equality (Gal.

Now, Jesus did submit to the sacrament of water baptism (what Quakers call «John's baptism»), but is never recorded as baptizing with water.

But the sense of the sacraments as sign - acts through which God acts here and now to accomplish his own purposes seems strangely absent in most baptisms and celebrations of the Lords Supper.

These two sacraments can be understood as closely linked to the two-fold meaning of salvation which we have already considered — penance leading to the forgiveness of sin committed after baptism, and the Eucharist leading to the fullness of God's own life.

At first the ritual was doubtless figurative, a ceremonial cleansing in water, which was regarded as symbolizing, rather than effecting, the purification of the inner life, and the origin of which lay in the baptism of John and kindred customs rather than in the sacraments of the mystery religions.

The Church ought, for example, long ago to have abolished genuflection before the Blessed Sacrament in Japan in favour of a deep bow, in deference to Japanese feelings, or to have ceased using spittle at baptism, as has now been done.

Marriage is a «sacrament» just as baptism is.

I am not a Catholic but a Protestant; yet I regard Baptism and the Lord's Supper as sacraments according to the German reformers Luther and Bonhoeffer.

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.

Along with attending to the Word, Christians have felt God's redemptive love quite palpably in such sacraments as baptism, Eucharist, and marriage.

Discipleship in the world today means following a living Jesus as he is proclaimed in the preaching of the church and in the Sacraments of Baptism and Communion.

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

In a sacrament, a material and visible — in brief, a «sensible» — thing or action is taken and used by God, in accordance with the will of Christ (whether that is by direct institution, as with the eucharist, or through what Christians believe to be by the Spirit in the life of the fellowship, as with baptism), to convey and to effect a spiritual, invisible result.

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.»

The Pope said «It is my hope that your conversations will bear abundant fruit in the examination of such historically controversial issues as the relationship between Scripture and Tradition, the understanding of baptism and the sacraments, the place of Mary in the communion of the Church, and the nature of oversight and primacy in the Church's ministerial structure.

The sacraments do not remove the need for faith, nor can one sever the link between baptism, confirmation, and Eucharist as together comprising the sacraments of initiation.

As a Baptist I only recognize two sacraments — baptism and communion — but I'm firmly against having either of them administered by smartphone (immersion baptism and iPhones definitely don't mix).

As a result, Protestantism has two - and - a-half sacraments: baptism and a penitential Eucharist.

In as much as the Church of North India will have within its membership both persons who practise Infant Baptism in the sincere belief that this is in harmony with the mind of the Lord, and those whose conviction it is that the Sacrament can only properly be administered to a believer, both Infant Baptism and Believer's Baptism shall be accepted as alternative practices in the Church of North India.

Part of my job, as a minister in The United Church of Canada is to celebrate the sacraments of baptism (in the name of the Trinity, in fact, we still have to use the traditional trinitarian formula, even if we wish we could do otherwise) and communion.

The manner of it becomes dearer when we consider the sacraments of Baptism and the Eucharist (the Holy Communion or Lord's Supper, or, as it is called in some Western churches, the Mass).

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

Baptism opens up the way of Christian life: it is completed by the sacrament of confirmation, and then throughout the Christian's life he can receive God's forgiveness through the sacrament of reconciliation, and be fed by the Eucharist: «Priests are stewards of the means of salvation, of the sacraments... not to dispense them according to their own will, but as humble servants for the good of the People of God» (Benedict XVI).14

The church's witness to the reign of God is crucial but also provisional, for the mystery of God is beyond all domestication, as evidenced in Barth's radical rethinking of baptism and the Lord's Supper as witness to something from on high rather than as the established «sacraments» of Christendom.

A second is the Catholic doctrine of baptism, especially its emphasis on the regenerative quality of the sacrament and its possible domestic and political implications, which the Church continues to acknowledge in her codified counsel regarding near - death situations, as well as in her use of the Pauline privilege, which allows for the dissolution of a marriage between two non-baptized persons if one of them should subsequently receive baptism.

So, as when a Christian first joins God's Church, he does so through the formal Church rite of the sacrament of baptism, and as when his life further progresses it is marked and strengthened by other sacraments of the Church, so when he had damaged his relationship with God and his Church, and, by doing so, threatened or injured that of others, a sacrament of the Church makes provision or formal statements of sorrow by the sinner, of God's forgiveness by his Church, and for a means of spiritual help, grace, to help the sinner to carry out his intention to amend.

The discourses of Jesus, for example, upon Baptism (3) and upon the Eucharist (6) reflect the same fundamental conception of the significance and necessity of these two rites; that this conception was that of the evangelist is plain, e.g. from 3:16 - 21, where Jesus» words have passed insensibly into the evangelist's reflection upon them; if the evangelist was the son of Zebedee, it would be natural to accept his accounts as substantially correct records of incidents and discourses from Jesus» ministry, but, if he was not, a comparison with the synoptic gospels and with the teaching of Paul and others on the sacraments would suggest doubts as to the historical value of both discourses.

The second was the catechumenate as a process of preparation for Baptism, including an intense period of preparation for the Sacraments of Initiation to be celebrated at Easter.