Sentences with phrase «by baptism into»

Early Christians in their baptism would descend by steps [20] into the baptistry (as we know from the archaeological remains of Dura Europos) to bring home to them that they were «buried with Christ by baptism into death» (Rom 6:4).

Assumed a fornicator wants to get baptized, it is clear that he should want to get set free from fornication by baptism into Christ.

Supposedly, there are 2 billion such folks among us these days — a third of the planet's population who take the name of Christ, bear his cross, have been buried with him by baptism into his death.

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.

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.

Finally, the Proclamation led up to an appeal to the hearers to give their personal assent to the «Good News»; to implement it by turning in repentance and trust to God, who by His «mighty works» had made a new people for Himself; and to signify the same by baptism into the fellowship of the Church, thereby accepting God's forgiveness and entering into new relations with Him.

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 physical circumcision of legalism has be supplanted by baptism into Christ.

Not exact matches

All will have the opportunity to accept or reject the Gospel of Jesus Christ and enter into «His Kingdom» by baptism if they so choose.

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.

Here's the Mormon logic behind baptisms for the dead: (1) Bible says you have to be baptised to get into heaven, (2) lots of people died without any chance to get baptised, (3) the Bible mentions baptism for the dead, which was practiced by early christians but isn't practised by anybody now (other than Mormons), and (4) God lvoes everybody but he is also truthful, so baptism for the dead reconciles the statement that everybody must be baptised with the unfair situation of not everyone being able to do so.

By Holy Baptism all bars of space and time disappear, and we get involved into Christ's sacrifice.

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 nature.

Still wet from his baptism in the Jordan, «Jesus was led up by the Spirit into the wilderness to be tempted by the devil.

In the case of Jesus, after his baptism, he was led by the Spirit into the wilderness to be tempted for forty days.

Along with John's baptism and new believer's baptism (Acts 2:41; 8:36; 10:47 - 48; 18:8), there is baptism into Moses (1 Cor 10:2), baptism of the cup and crucifixion (Matt 20:22; Mark 10:38; Luke 12:50), baptism by the Holy Spirit (Acts 1:4 - 5; 11:16; Rom 6:3 - 4; 1 Cor 12:13; Gal 3:26 - 28; Eph 4:5), and baptism with the fire of judgment (Matt 3:11; 13:25; Luke 3:16).

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.

The new Temple of our self - offering is Jesus's Risen Body into which the Christian is incorporated by Baptism and of which he partakes in the Eucharist.

Immediately after receiving the Spirit at baptism, Jesus is driven by the Spirit into the desert.

The Old Testament tells of his people, Israel, and the New Testament of the possibility that we all might enter into God's chosen people, the Church, by way of baptism and faith in Christ.

He ends by saying that baptism allows us to conform to Christ's resurrection — which is how we are raised into eternal life.

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.

We are made in God's image to respond to him with the God - breathed spirit that gives life to our finite bodies; and we are called by name in the waters of baptism, in which we are incorporated into the life of the One whom the Father calls his beloved Son.

There is more to becoming a Christian than becoming a Marxist (for example): one does not merely become convicted by the truth of a text and then try to convert the world; one must be born into a new life, bodily and spiritually, in baptism.

Introduction: «By the sacrament of baptism a person is truly incorporated into Christ and into his Church and is reborn to a sharing of the divine life.

After assuring me that the baptism of the Methodists was recognized by the Catholics, he agreed in principle to receive me into the church.

All Christians are ordained by their baptism to see broken and disordered situations and to bring into them «the power of God in Jesus Christ and the Holy Spirit in order to rebuild something.»

«For example, the Constitution of the Presbyterian Church (USA) provides: «By baptism, individuals are publicly received into the church to share into the church to share in its life and ministry.

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.

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.

But when you recall that the word «baptism» means «immersion into» or «overwhelmed by» or «fully identified with» then these passages become much more clear.

Communion and baptism will always mean much more to some than to others but that certainly does not mean that these commandments put into place by Jesus himself should be ignored.

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.

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.

[36] He refers to the study document prepared for the fourth assembly of the WCC in Uppsala in 1968 by Paul Löffler entitled Conversion to God and Service to Man, where Löffler wrote»... conversion and baptism, while linked with the entry into the church, do not serve its interests but the larger purpose of God for the whole creation.»

Each, by virtue of his or her baptism into Christ, is an actor.

«By the sacrament of baptism a person is truly incorporated into Christ and into his Church and is reborn to a sharing of the divine life.

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

People are «incorporated into the Church by baptism,» baptism, therefore, constitutes the sacramental bond of unity existing among all who through it are «reborn `.

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Horus and Dionysus (including the virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

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.

Nevertheless, to be a Christian is to believe that the truth found in the Bible is the very same truth we enter into by way of baptism, the same truth we confess in our creeds, the same truth we receive in the bread and wine of the Eucharist.

Immediately upon Jesus» baptism with the Holy Spirit, the first and archetypical action of the Spirit was to lead him:» «Then Jesus was led up by the Spirit into the wilderness» (Matt.

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Ho.rus and Dionysus (including virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

The Church has always understood that the «form» of the sacrament was established by Christ when he was baptised in the Jordan, and that the Trinity was present at Christ's baptism, because the Father spoke, the Son descended into the water, and Holy Spirit appeared (Mt 3:16 - 17).

At the Easter Vigil, the priest blesses the water in the baptismal font, lowering the lighted Pascal candle into it three times while saying: «May the power of the Holy Spirit, O Lord we pray, come down through your Son into the fullness of this font...» He then holds the candle in the water while continuing ``... so that all who have been buried with Christ by baptism and death may rise again to life with him.»