Sentences with phrase «spiritual baptism»

New abstract work like Harouni's returns to the beauty of abstraction but in order to render its violence, not wash over it in a spiritual baptism.

This is a spiritual baptism, not a water baptism.

This spiritual baptism gives us the basis for victory over sin.

Spiritual baptism is the essence Christian doctrine.

It takes a pretty big stretch of the imagination to believe that this text is talking about a spiritual baptism and not water baptism.

1 Peter 3:21 is talking about spiritual baptism.

In your reply you mentioned both spiritual baptism and water baptism.

Romans 6, not Romans 4, deals with the believer's spiritual baptism.

This is water baptism, not spiritual baptism.

It's a spiritual baptism.

Water baptism is a picture of this spiritual baptism.

I don't agree that 1 Corinthians 12:13 is explaining spiritual baptism.

Not exact matches

JCT, «water and the Spirit» refers to the first birth from the water of the womb (not baptism), and the optional second, spiritual «birth» of enlightenment (however you choose to interpret «enlightenment».

As to the argument that since Jewish people do not believe in baptism — thus what difference does it make... Yes — we don't believe in it's effectiveness as a spiritual rite, but we know that it is NOT meaningless.

If Pentecostals are sacramental, then it is highly ironic that they tend not to believe that there is any real spiritual power invested in the rites of baptism and Holy Communion, holding instead that they are only symbols and marginalizing their presence in their services.

In his Address to the Nobility of the German Nation (1520), Luther criticized the traditional distinction between the «temporal» and «spiritual» orders — the laity and the clergy — arguing that all who belong to Christ through faith, baptism, and the Gospel shared in the priesthood of Jesus Christ and belonged «truly to the spiritual estate»: «For whoever comes out of the water of baptism can boast that he is already a consecrated priest, bishop, and pope, although of course it is not seemly that just anybody shall exercise such office.»

The third good of marriage that Augustine outlines is sacramentum — marriage is a sacrament, like baptism, and is therefore a sign of spiritual things.

It's for those who are interested in a totally different take on the baptism of the Spirit and spiritual gifts than the Pentecostal view and the cessationist view.

you willfully subject a spiritual God, the baptism of the Holy Spirit, the testimony of the Holy Spirit who is God, and the spiritual seed, to your own physical demands.

Confirmation completes and strengthens («confirms») the spiritual «character» and belonging to Christ which are given at baptism.

So baptism is spiritual, not a rite of water.

The only element that separates the Natural body from the Spiritual body is the Baptism of Repentance (Mark 1:4).

At the same time we do not have the spiritual authority to go out on our own and command God to bless us because we practice or perform communion, baptism and marriage ceremonies.

Chilean Pentecostalism shares the basic characteristics of the Pentecostal identity: an emphasis on evangelization oriented to conversion, the baptism of the Holy Spirit, the church as a charismatic and healing community, the belief in a spiritual world, and the anticipation of the Second Coming of Christ.

At baptism your old man of sin dies and you resurrect together with Jesus (this is a spiritual mystery, but reality).

As they crossed a physical Red Sea during the Exodus, so we cross a spiritual Red Sea through baptism.

We may arrange «a group of professing believers in Jesus who have been baptized and have organized themselves under the leadership of elders and deacons for the purpose of carrying out the Great Commission; for conducting the ordinances of baptism and the Lord's Supper; for building up of the Body through the worship of God, the fellowship of believers, the teaching of the Word, and the exercise of spiritual gifts» and still not be receiving the presence of Christ.

After Vladimir's baptism, Orthodox believers in what is now Ukraine looked to Constantinople and its patriarch for spiritual authority.

(John 4:23) So I guess in that regard our water baptism is spiritual.

The only thing that separates the Natural body from the Spiritual body is the Baptism of Repentance (Mark 1:4).

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.

The reason for this overwhelming consensus is clear: ordinary Catholics actually believe the teaching of the Church on the necessity of baptism for salvation, they therefore know that it is important for a child to be baptised and they also have an immediate perception that it is simply unjust for a child to be deprived of baptism and therefore of God's grace because of the spiritual defects of its parents.

There is indeed in baptism the assurance of forgiveness of sins to those who repent; but above all, and chiefly, there is the guarantee of spiritual strength to live as Christ's man or woman and the grafting of the new believer into the body of Christ's church, which is «the blessed company of all faithful people.»

During the period of purification and enlightenment, which corresponded with Lent, the converting person underwent a time of intense spiritual preparation for baptism.

The church I grew up in was Protestant and practiced baptism for adult converts, a special spiritual and public sign of conversion and renewal.

However, if church membership is not experienced by adults as a way of living in the world that depends on faith in Jesus Christ, infant baptism may only foster spiritual complacency and reliance on an empty ritual.

If infant baptism, the confirmation of baptismal vows, and new member rituals do not require a potential «member» to know, do, or be anything in particular, no one should be surprised that congregations lack spiritual vitality.

You only can become spiritual through sacramental baptism.

Heresy is not located in one's beliefs about baptism, the continuation of certain spiritual gifts, women in ministry, or political issues.

And if baptism symbolizes our spiritual identification with Christ in his death and resurrection, I suppose you're right in seeing it as a celebration — because of the joy of new life in Christ Jesus.

[2] This is the opening paragraph [92] of Chapter IV: «Communion in Life and Spiritual Activity among the Baptized,» Section A: The Sacrament of Baptism,» in Directory for the Application of Principles and Norms of Ecumenism, Pontifical Council for Promoting Christian Unity (Vatican City, March 1993), p. 57.

Being a nominal Presbyterian, Methodist, or Baptist is easier; though there are some outward expectations like baptism (among credobaptists) that can mark a spiritual commitment.

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).

So we can also contemplate this same unfolding and unified purpose of Christ in our own lives, from our conception as a simple cell, ensouled by God in accordance with the Unity Law, to Baptism and entry into Christ in the Eucharist, through the years of growing up and formation in holiness and the spiritual life — maybe through failure and re-conversion.

In view of the ambiguity of the meaning of baptism in the Indian inter-religious and political context referred above, the question of giving to the unbaptised Christ - bhakts in other religious communities a sense of full belonging to the spiritual fellowship of the church including participation in the sacrament of the Lord's Supper needs exploration.

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.

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.

For our people, baptism of infants is not just a sacrament of initiation of our Catholic Church, but also a biological - anthropological event which binds the child and the community together in a profound and lasting blood - spiritual relationship.

Sometimes they held that, since the true God can never suffer, the spiritual Christ descended upon the man Jesus in the form of a dove at his baptism; Jesus then perfected his virtues and announced the Father; but before his sufferings and death the Christ withdrew again from the man Jesus, and it was only the man Jesus who suffered and died and rose again.

Just as our physical bodies need the earth to be nourished, so does our spiritual life need the bread and wine of Communion — and the water of baptism — to be nourished.