Sentences with phrase «not anabaptist»

Not exact matches

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

Not that I think bad theology is a good idea, but for Anabaptists, living the Kingdom and doing right (orthopraxy) has always taken precedence over theorizing about the Kingdom and being right (hyper - orthodoxy).

During the Reformation, Anabaptists insisted on following literally Jesus» command not to swear any oath, while Calvinists and Lutherans adhered to the traditional Roman Catholic use of religious oaths as an important expression of the religious foundations of political obligations.

The Anabaptist rejection of oaths was not merely an interpretative quarrel, but was understood more deeply as a part of the Anabaptist rejection of Christian involvement in political and military affairs.

I don't want to come off as an anabaptist, but it's so true!

In Niebuhr's memorable typology, the «Christ against culture» position is generally associated with the anabaptists, Tolstoyans, and various sects that position themselves as communal alternatives to the larger society, based of course not on ethnic distinctives but on fidelity to the gospel.

The Anabaptists agreed with most of the ideas of the Protestant Reformation but felt that reformers like Martin Luther and John Calvin didn't go far enough.

I can't speak for Neil Cole, but I know that Anabaptist ideas and teachings are somewhat in the background of Free Grace churches.

In a sense, what it means to be a mainline Protestant, as opposed to a Catholic or an Anabaptist, is that one can not be excommunicated for anything (except, apparently, for joining the Klan).

It's not about John Calvin or the persecution of the Anabaptist or those «Jonathan Edwards is My Homeboy» T - shirts.

The church, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very important).

Baptists are indeed heirs of the Reformation, but they are not, nor have they ever been, mere clones of Luther, Calvin, Zwingli, the Anabaptists, or anyone else.

I try to be anabaptist in these sort of things, but by golly, I just can't do it!

Much of the recent theological reflection on martyrdom has come from thinkers in the Anabaptist tradition — not surprising, perhaps, since that church's historic refusal to use violence often resulted in Anabaptists being targets of violence.

then going on about saying we shouldn't claim grace as a property or place limits on it while simultaneously you withhold it to «nasty Catholics, Muslims, Anabaptists, Mormons, Jehovah's Witnesses, false Protestants»

Soon after there appeared on the scene another group of Christians who took a stand for violence — not, like the Anabaptists, as a means of relieving the oppressed and improving society, but as a political tool.

They were called Anabaptists because they insisted that the baptism of infants was not true baptism, that only believers should be baptized, and that if an individual had been baptized in infancy, after he had the experience of being justified by faith he should be re-baptized.

Second, Anabaptists would do well not to judge the motives of those Christians who take up arms for their country.

Unlike the other converts, Gerald Schlabach does not come from a magisterial Protestant tradition of state churches — though some other Anabaptists, like Yoder, have argued that the Mennonites also pursue a catholic (small «c») vision of the church.

Several other Anabaptist groups also exist, but I'm not connected to them personally.

The Protestant estates did not protest when first at Speyer, in 1529, and then at Augsburg, in 1530, the Diet of the Empire invoked the old heresy laws against the Anabaptists.

Though these «Anabaptists of American education,» as I called parents who have opted for home - based schooling in The Dissenting Tradition in American Education, are certainly an increasingly diverse lot, they are united by a common commitment to the proposition that parents, not the state, have the primary right and responsibility to direct the upbringing and education of their children.