Sentences with phrase «on baptism which»

Confronted with this kind of reality, our present concern calls for a perspective on baptism which differs from the more usual biblical or theological approaches.

Not exact matches

The baptism of Jesus by John is very different depending on which gospel you read.

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.

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.

I think that since we practice burial, there is a place for baptism, but maybe with some tweaks which better represent what is going on.

But first, he has to attend a four - week class on the meaning of baptism, after which, Levi will get baptized.

Similarly, the ending of Matthew is powerful even without its emphasis on the triune formula in which baptism is to be administered.

I grieve for a lost opportunity whenever I attend a baptism in which the preacher fails to preach on the meaning of the event.

Dietrich Bonhoeffer, writing from prison shortly before his death, addressed his godson, Dietrich Bethge, on the occasion of the infant's baptism, which he could not witness: «Music, as your parents understand and practice it, will help to dissolve your perplexities and purify your character and sensibility, and in times of care and sorrow will keep a ground - base of joy alive in you.

Paul even thanked God that he himself had baptized none of the Corinthians save two, together with the household of Stephanas, saying, «Christ sent me not to baptize, but to preach»; (I Corinthians 1:13 - 17) in the Fourth Gospel John's baptism in water is explicitly subordinated to Christ's baptism in the Holy Spirit; (John 1:33) and in the Epistle to the Hebrews «the teaching of baptisms» is put among the rudimentary principles, to be accepted, indeed, but beyond which those need to go who are pressing on «unto perfection.»

The resolution noted that the Assemblies were formed on «several biblical Pentecostal distinctives, not the least of which is the belief that the initial physical evidence of the baptism in the Holy Spirit is speaking in other tongues.»

But in researching, preparing, and praying for this baptism on Sunday, I couldn't help but appreciate the tradition from which I came.

Far from being an outmoded vestige of a naïve liturgical past, baptism is devastatingly contemporary — a revolutionary manifesto that subverts many of the values on which we have sold ourselves in the past few years.

Far from being an outmoded vestige of a naive liturgical past, baptism is devastatingly contemporary — a revolutionary manifesto that subverts many of the values on which we have sold ourselves in the past few years.

At a time when the Patriarchate paid Arab priests a subsistence salary which forced them to rely on fees from baptisms, weddings and funerals to feed their families, it was charged that monies sent from Imperial Russia and other Orthodox countries for the welfare of the Arab Orthodox went directly into the pockets of the bishops and the patriarch.

And I started taking April 29 much more seriously (shocking an usher when, on the 50th anniversary of my baptism, I went to the church where the deed had been done — amidst great caterwauling on my part, I'm reliably informed — and asked him to help me find the baptismal font, which had been moved in a post-conciliar wreckovation, so that I could kiss it).

Or is it easier to put those questions on the back burner and decide that «We had one new believer last year» (the average per church in the USA) «and ten baptisms» (nine of which were re-baptisms).

Funerals, weddings, and other religiously orchestrated rites of passage (e.g., christenings, baptisms, showers, hospital visits) thus maintain the stability of everyday life by providing occasions on which the nonordinary can be experienced.

They practice a sacramental piety, recognizing baptism, communion, and absolution as means by which God bestows unearned grace and forgiveness on sinful humanity.

Bonhoeffer follows a Lutheran position on infant baptism, in which faith is located by proxy in the congregation rather than the infant.

For example, a common Mormon practice is baptism for dead ancestors, which is based on a particular interpretation of 1 Cor 15:29.

The Joint Declaration puts a strong emphasis on baptism, in which «the Holy Spirit unites one with Christ, justifies and truly renews the person.»

I placed my faith and trust in God and His word and did what it said which covers the bases and there is no more argument for me on baptism.

Perhaps we should institute some annual ritual, based on this scripture in Acts, by which we memorialize Judas's supposed act of perfidy and the selection of new leaders who have walked with Jesus in all aspects of his earthly ministry, from baptism to ascension.

Sanctification, however, requires a second baptism, which they contend should be sought fervently by believers and goes on in the power of the Spirit.

The Fourth Gospel, which ignores both the baptism and the temptation, says that on the day after John's testimony to Jesus at the Jordan he repeated it in the hearing of two of his disciples (In 1:35 - 42), one of whom was Andrew of Bethsaida in Galilee, and that Andrew thereupon brought his brother Simon to Jesus, who named him forthwith «The Rock.»

They didn't even know there was a holy spirit, he asked them if they were baptized and they said yes John's baptism (which was for repentance and belief on Jesus) verse 4.

The baptism of Jesus by John in the Jordan has nothing to do with repenting of sin or getting saved, but everything to do with making a public declaration about which side Jesus is on and what He will live His life for.

A common view of how adoptionism became incarnationism is that the moment of «adoption,» which was originally the resurrection, was, as the early communities reflected on the meaning of Jesus, moved forward into the historical life, and there pushed to an earlier and earlier point — from transfiguration, to baptism, to birth — until finally it was pushed out of the earthly life entirely and Jesus was conceived of as having been the Son of God before his birth.

Depending on how you read these passages, John could be speaking of one baptism or two: a baptism of the Holy Spirit upon believers and a baptism of fiery judgment upon unbelievers (cf. Matt 13:25 - 30, or one baptism of the Holy Spirit which will come with fire upon believers (cf. Acts 2:3).

It is possible, of course, that water baptism continued to be practiced as frequently as ever, and the writers simply stopped mentioning it, but when we understand the cultural and religious significance of water baptism in the first century Mediterranean world, and specifically the role of baptism within the book of Acts, it becomes clear that water baptism served a special and specific role within the early church which became unnecessary later on.

Writing more would require an entire book on the subject of baptism alone... which is a good idea for a future book.

The Service of Holy Baptism, in the Book of Common Prayer, states this admirably when it requires that the sponsors in Baptism promise, on behalf of the child, that the newly baptized Christian shall «learn the Creed, the Lord's Prayer, and the Ten Commandments,» and describes these, among other things, as being that which «a Christian ought to know and believe to his soul's health.»

Yet for all our disagreements on baptism, and for all the draconian ways in which our ancestors sometimes dealt with them (drowning, for instance), the most striking feature of the baptismal waters is not the way they divide but the way they unite.

In 1979, a consultation «inaugurated» by the Faith and Order Commission of the World Council of Churches, which was held at Louisville, Kentucky, at the Southern Baptist Theological Seminary, brought together representatives of the paedo - baptist and believer - baptist traditions «to reflect on some kind of consensus in the understanding and practice of 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.

Peter Brown in analysing this and other texts from Tertullian writes that the «misogyny to which Tertullian appealed so insistently was, in his opinion, based on unalterable facts of nature: women were seductive, and Christian baptism did nothing to change this fact.»

[20] Peter Brown in analysing this and other texts from Tertullian writes that the «misogyny to which Tertullian appealed so insistently was, in his opinion, based on unalterable facts of nature: women were seductive, and Christian baptism did nothing to change this fact.»

Here Joyce also discusses the changes in Tertullian's thinking with regard to the implications of penance, between the treatises De paenitentia, written while Tertullian was still in the catholic church, where «he had expressly taught that full and entire pardon is secured by penance,» and the later De pudicitia, where he «utterly denies the Church's power to absolve from any sin which deprives a man of the sonship of God conferred on him in baptism.»

Additionally, this church practiced «public baptisms» (which usually meant in the tank on the church platform, almost always attended by the church folk) and «private baptisms» (by invitation only — usually in someone's backyard pool, and occasionally in the church baptistry at a time when no other function was scheduled at the church — and always followed by a «party» that included food).

Joseph Smith received other revelations from heaven which instructed him on Baptism and the formation of the Church.

Three of the high - water marks of 20th - century ecumenism reflect this dominance: the WCC's New Delhi statement on «the unity we seek» (1961), Vatican II's Unitatis redintegratio (Decree on Ecumenism, 1964) and the WCC's Faith and Order document Baptism, Eucharist, and Ministry, which, though not given its finishing touches until just before its publication in 1982, reflects in its substance agreements that had been reached a decade or more earlier.

What we have seen throughout this survey of Scriptures on baptism is that water baptism was a symbolic ritual in biblical times which everybody understood, even those who were not followers of Jesus.

Any of these names makes sense in terms of the church's emphasis on the «fire» of God's presence and baptism in the Holy Spirit, a fire that is burning away the dead underbrush of cultural Catholicism; on the outward expression of this personal experience, especially glossolalia; and on the inner work of sanctification, which preachers describe as the process of being conformed to Christ or Christ being formed within us.

Several of these theologians contributed significantly to the 1982 Lima text on Baptism, Eucharist, and Ministry, to which the official response of the Catholic Church was very positive.

The author of the Fourth Gospel is the only one of the Gospel writers to give the exact location of John's baptism, namely «Bethabara» (1:28), on the east side of the Jordan River, which today is in Jordan near the Dead Sea.

«Through baptism, man becomes a part of the new humanity which is the body of Christ, and thus comes to share in the resurrection of the heat of the body, Christ the Lord,» is the way a study on Iranaeus has been summed up.

The «full, conscious, and active participation in liturgical celebrations... to which the Christian people, «a chosen race, a royal priesthood, a holy nation, a redeemed people» [1 Peter 2.9, 4 - 5], have a right and obligation by reason of their baptism» (Constitution on the Sacred Liturgy, 14), is not advanced when those Christian people are treated as if they were dimwits, or five - year - olds with short attention spans.

The Catechism teaches that «like Baptism, which it completes, confirmation is given only once, for it too imprints on the soul an indelible spiritual mark, the «character» which is the sign that Jesus Christ has marked a Christian with the seal of his Spirit by clothing him with power from on high so that he may be his witness».20 Baptism, confirmation and the Eucharist are seen as forming a unity (CCC 1306).

Any focus on one's own efforts here is entirely misplaced, for it fails to situate this «leap» purely in Christ (quite outside the potential of the self)-- which is why the Church never hesitated to confer infant baptism.