Sentences with phrase «with the baptism of»

Grant that Mormons have good intentions in baptizing dead folks; and I am not particularly upset with the baptism of my Lutheran ancestors, as indicated in LDS records.

And when all the people heard... even the tax collectors justified God, having been baptized with the baptism of John.

The earliest gospel — St. Mark's, written about 65 CE — begins with the baptism of an adult Jesus.

Mark is a bit skimpy, starting only with baptism of Jesus, ending with empty tomb and promise of future sightings in Galilee.

It seems sometimes that Christians think that our heritage begins with the baptism of Jesus.

But the immediate connection of Christian baptism is with the baptism of John.

In Mark the kerygma opens with the baptism of repentance unto the remission of sins.

If you leave out Giroud you play the BFG and you introduce him with a baptism of fire because he will need to win every high ball into the box.

Opinion: Arsenal must abandon nurturing youth and continue with baptisms of fire like Alex Iwobi

Not exact matches

Challenging and very difficult, it was very busy, 13,000 people with a general hospital in the middle of it, lots of visiting, funerals, weddings, baptisms.

I'm not familiar with Mormon posthumous proxy baptism, but my understanding of baptism is that it can't be rescinded, only renounced.

The information for the baptism is submitted with the genealogy information proving the connection of this ancestor to you.

Please read I Corinthians 15 in its entirety and you'll find that the chapter has nothing to do with «baptizing for the dead» as the Mormons practice it but rather the fact that baptism is symbolic of the death, burial and resurrection.

Paul is making the case that Jesus did in fact rise therefore our faith is firm and the act of baptism associates you with the death, burial and resurrection and shows others (those living) your choice and association with Christ.

At baptism your old man of sin dies together with Jesus and you resurrect to a new life together with Jesus.

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.

When you receive the Holy Spirit, through the baptism of the Holy Spirit, you are baptized with water and fire.

Remember, the definition of «baptism» is «being overwhelmed, overcome, or fully identified» with something or someone else.

He is with you in times of sickness and death, but he is also with you after the birth of a new baby, at a baptism, at confirmation or at first communion or at your wedding.

John's baptism of repentance for the forgiveness of sins was the Jewish baptism of repentance which I wrote a few posts about, and which has nothing to do with receiving eternal life, and everything to do with the repentance of Israel as a nation so that she can be restored to her rightful place among the nations as God promised in Scripture.

The reason I state it like this is because most everybody goes wrong, starting with a poor understanding from Romans 3 & 4 that makes them misinterpret the gospels and the demonstrations in the books of Acts concerning baptism.

The topics of repentance and the remission of sins are huge issues within Christian theology, but just as with baptism, these topics are severely misunderstood by Christians when we divorce them from their historical and cultural roots within Judaism.

In these Morrison challenged church father Alexander Campbell's rendering of the Greek word baptizo and his argument that made immersion identical with baptism.

However, by 1988 the constituencies of two conferences had become so impatient with the failure to reach agreement that they voted to permit women pastors to conduct both baptisms and marriages.

So my independent critical thinking is this: Jesus Christ founded His Church for His people so when we fall into sin we have His inst!tuted Sacraments to bring us back to the relationship we had with Him at our Baptism; to leave the Church in search of something «man made» because of someone's sin would just mean that I would go somewhere else where there are people and people the world over sin!

I recall quiet Saturday mornings, walking with my father block to block, as he pointed out the landmarks no one else knew: the spot where the Third Avenue El of old stopped (he pointed out the supports hidden beneath the black asphalt); the apartment house where another close - knit family lived in cramped quarters, the three boys studying in dim lights under their mother's watchful eye to become a lawyer, a doctor, and a priest (and later a bishop); and the double spires of St. Patrick's Cathedral, the place of my parents» wedding and the baptisms of their three boys.

I struggled with the subject of Jesus» baptism, partly because baptism is not an easy concept to explain, and this story seemed strange indeed.

Yet for the next several years, through my baptism, my church wedding (yes, to the Christian who gives gifts of underwear), through my continued efforts to write poetry, and even during my first bout of seminary education, I went about my life tense with the secret that I did not know how to pray as I ought.

At baptism we are publicly proclaimed as daughters and sons of God and anointed with the Holy Spirit so that we may do the will of God in the world.

For the church and its calendar, this means the season of Epiphany with its festivals of Magi, miracles, baptism and transfiguration.

At baptism, we are anointed with the Holy Spirit so that we may be soldiers of Christ in the world, so that we may fight the forces of sin and evil.

Third, at Jesus» baptism, one account of which is always read the first Sunday after Epiphany, Matthew says that the voice from heaven spoke publicly (not privately to Jesus as in Mark and Luke), «This is my beloved Son, with whom I am well pleased.»

Even in Matthew and Luke, which begin with stories about his birth and identity, his baptism is the inception of the main narrative.

The weight of my tradition identifies regeneration with the work of God in baptism.

Acts 2:38 does include both water and spirit baptism, but this has to do with Peter's «keys of the kingdom» which is found in Acts as the Gospel goes to the Jews, then to the Samaritans, and finally to the Gentiles.

I do not know if this has anything to do with the low number of conversions and baptisms, or if Calvinism helps them justify these numbers.

Grounded in a common baptism and spirituality, such a witness is an extension of the good news that the triune God invites humanity to experience divine love and friendship with God and one another.

Whenever a child of God claimed by Christ at his baptism dies, we the Christian faithful turn to the one who died for us to greet us in our sorrow, to intercede for us with the Father, and to strengthen us in hope.

This is the first gift of sacramental baptism that we get metaphysically connected with Christ's death and resurrection.

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).

Jesus» ministry, following his baptism and period in the wilderness, began, according to Mark, with the announcement, «The time has come, the kingdom of God is near.

Not only, as we have seen, did the disciples suspect it — though forbidden to speak of it until later — but the demons, with supernatural insight, recognized him; and at the Baptism and the Transfiguration there were visible foregleams of his coming glorification.

While a baptismal service was in progress, he arose to dispute the practice of infant baptism as un-Biblical and proceeded to take each point from the pastor's sermon and to answer it with Baptist views.

The core of that faith is simple: If we have died with Christ in baptism, we have hope to live with Christ in eternity.

Thinking this through with considerable sympathy for the LDS leadership, it occurred to me that we Catholics might reflect more seriously on what is really required of us with respect to baptism, especially of infants.

Second, while some think that Peter is referring to believer's baptism because of the mention of water in 3:20, Peter clarifies in 3:21 that he is not talking about the outward washing of the flesh with water but the inner purification of a good conscience toward God, which is accomplished only through the Spirit.

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

And I know only one scheme that has thus proved its solidity, bestriding lands and ages with its gigantic arches, and carrying everywhere the high river of baptism upon an aqueduct of Rome.

Bonhoeffer agonized with this problem in a meditation he prepared for the occasion of the baptism of Bethge's son, Dietrich Wilhem Rudiger.

Jensen succeeds in her efforts because she understands that, in baptism, «visible images and actions, along with verbal recitation of ancient stories, prayers, hymns, all contributed to making an invisible presence more palpably sensed» (Jensen, Baptismal Image 3).