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The Nicene Creed
THE NICENE CREED A MANUAL jfor tbe use of ~anlJilJates for }ilol!} ®tlJets BY J. J. LIAS, M.A. RECTOR OF EAST BERGHOLT, COLCHESTER ; CHANCELLOR OF LLANDAFF CATHEDRAL, AND EXAMINING CHAPLAIN TO THE BISHOP OF LLANDAFF; AUTHOR OF ''PRINCIPLES OF BIBLICAL CRITICISM," ''THE ATONEMENT," ETC, LONDON SW AN SONNENSCHEIN & CO., LIM. NEW YORK: THE MACMILLAN CO. 1897 tto SIR GEORGE STOKES, BART., LL.D., D.Sc., F.R.S. LUCASIAN PROFESSOR OF MATHEMATICS IN THE UNIVERSITY OF CAMBRIDGE THIS LITTLE BOOK IS DEDICATED WITH A FEELING OF ADMIRATION FOR HIS GREAT ATTAINMENTS AND OF RESPECT FOR HIS HIGH CHARACTER AND GENUINE AND ENLIGHTENED ATTACHMENT TO THE FIRST PRINCIPLES OF ttbe lE>octrtne of <Ibtlst PREFACE T is, perhaps, necessary that I should explain my reasons I for adding one more to the vast number of books which pour forth in so continuous a stream in the present day. Four reasons have mainly weighed with me. The first is, that my experience as an examiner of candidates for Holy Orders has convinced me that many of them obtain their knowledge of the first principles of the religion which they propose to teach, in a very unsatisfactory and haphazard way. This is partly due to the absence, at least until lately, of satisfactory text books. Few candidates attempt to read Pearson's great standard work on the subject, and most of those who have attempted it find him very abstruse and difficult to follow. Moreover, it must be admitted that in a good many respects, in spite of the still inestimable value of the work, Pearson's manner and matter are out of date. -
Catholic-Mormon Relations
Religious Educator: Perspectives on the Restored Gospel Volume 13 Number 1 Article 7 4-1-2012 Catholic-Mormon Relations Donald Westbrook Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Westbrook, Donald. "Catholic-Mormon Relations." Religious Educator: Perspectives on the Restored Gospel 13, no. 1 (2012). https://scholarsarchive.byu.edu/re/vol13/iss1/7 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Religious Educator: Perspectives on the Restored Gospel by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. © Photo by Jaren Wilkey/BYU Jaren © Photo by In 2010, Cardinal Francis George spoke at BYU on the topic of religious freedom and shared family values. Catholic-Mormon Relations donald westbrook Donald Westbrook ([email protected]) is a doctoral student in the School of Religion at Claremont Graduate University. “The important thing is that we truly love each other, that we have an interior unity, that we draw as close together and collaborate as much as we can—while trying to work through the remaining areas of open questions. And it is impor- tant for us always to remember in all of this that we need God’s help, that we are incapable of doing this alone.” —Pope Benedict XVI1 “We labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.” —2 Nephi 25:23 his essay very briefly introduces the reader to some of the problems Tand promises of relations between Catholics and Mormons in the American context. -
Law and Gospel Article
RENDER UNTO RAWLS: LAW, GOSPEL, AND THE EVANGELICAL FALLACY Wayne R. Barnes∗ I. INTRODUCTION Many explicitly Christian voices inject themselves frequently and regularly into the current public policy and political discourse. Though not all, many of these Christian arguments proceed in something like the following manner. X is condemned (or required) by God, as revealed in the Bible. Therefore, the explicitly-required “Christian position” on X is for the law to prohibit or limit the activity (or require it), in accordance with the advocate’s interpretation of biblical ethical standards. To be clear, I mean to discuss only those scenarios where a Christian publicly identifies a position as being mandated by Christian morality or values --- i.e., where the public is given a message that some law or public policy is needed in order to comply with the Christian scriptures or God’s will. That is, in short, this article is about explicit political communications to the public in overt religious language of what Christianity supposedly requires for law and policy. As will be seen, these voices come quite famously from the Christian Religious Right, but they come from the Religious Left as well. Political philosophers (most famously John Rawls) have posited that pluralism and principles of liberal democracy strongly counsel against resort to such religious views in support of or against any law or public policy.1 That is, in opposition to this overt religious advocacy in the political realm (though, it should be noted, not necessarily taking a substantive position on the issues, per se) is the position of Rawlsian political liberalism, which states generally that, all things being equal, such inaccessible religious arguments should not be made, but rather arguments should only be made by resort to “public reason” which all find to be accessible.2 Christian political voices counter that this results in an intolerable stifling of their voice, of requiring that they “bracket” ∗ Professor, Texas Wesleyan University School of Law. -
Justification: Law, Gospel and Assurance of Salvation
JUSTIFICATION: LAW, GOSPEL AND ASSURANCE OF SALVATION In paragraphs 31-33, the Joint Declaration on the Doctrine of Justification (JDDJ) considers the relationship of the Gospel to the Law of Moses. In keeping with the Christian teaching since Apostolic times, both Catholics and Lutherans affirm that “Christ has fulfilled the law and by his death and resurrection has overcome it as a way to salvation.” [JDDJ, #31] We are justified by faith in the Gospel, not by following the commands of the Old Law. Does this mean that the Old Testament commandments are irrelevant and we can ignore them? Not at all. Although we receive our salvation through Jesus Christ and not through the law, God’s commandments still offer us guidance for proper behavior and our failures to follow them can be accusations of our sinfulness. It is not enough for us to be justified, we must also live as the justified. By his teaching and example, Christ has shown us God’s will, which is the standard for our conduct. Christ is not a lawgiver like Moses, but is the Father’s perfect revelation of himself. Christ did not give us a listing of commands to follow, but rather showed us in his person how to live as children of God. Even as we recognize our sinfulness when we violate the commandments, we also realize that it is only the mercy of God in Christ that justifies us, not the remedies or practices of the law. “The law as a way to salvation has been fulfilled and overcome through the gospel.” [JDDC, #31] So when we repent of sin, we do not rely on our own penitential actions for our redemption, but rather put our faith in the Gospel and place ourselves at God’s mercy in Christ, our only source of salvation. -
Minority Report To
POSITION PAPERS 15th General Assembly, 1987, Appendix P, p. 425-428. MINORITY REPORT Ad Hoc Committee to Study the Validity of Certain Baptisms INTRODUCTION The evident desire and determination of all the members of the ad hoc Study Committee to draw a clear line of separation between truth and untruth, or be it, between orthodoxy and heterodoxy/heresy, is both proper and praiseworthy. Because there is no question among us as to the flagrant apostasy of the Roman Catholic church, consideration of R.C. baptism gives us a test case for the principle involved in discerning what constitutes a valid baptism. By extension, these principles can be used in other cases. BRIEF HISTORICAL COMMENT A study of church history shows that a solid majority of Presbyterian churches and, almost without exception, all Reformed churches have held Roman Catholic baptism to be valid. Since the time of Thornwell, American Presbyterianism has largely tended to regard Roman Catholic baptism as invalid; prior to that time, however, most of American Presbyterianism was in harmony with other Reformed and Presbyterian bodies in this matter. The church has historically not rebaptized those who have fallen away from the faith, been excommunicated, and subsequently repented. Historically, the church has not required rebaptism for those who were baptized by ministers who subsequently proved to be apostate. More recently, the 1981 (159th) General Synod of the Reformed Presbyterian Church, Evangelical Synod endorsed the validity of Roman Catholic baptism. In this, the Synod concurred with the vigorous and definitive dissent by Charles Hodge to the decision of the 1845 Assembly of the Presbyterian Church to declare Roman Catholic baptism invalid. -
The Origins of the Restoration Movement: an Intellectual History, Richard Tristano
Leaven Volume 2 Issue 3 The Restoration Ideal Article 16 1-1-1993 The Origins of the Restoration Movement: An Intellectual History, Richard Tristano Jack R. Reese [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Reese, Jack R. (1992) "The Origins of the Restoration Movement: An Intellectual History, Richard Tristano," Leaven: Vol. 2 : Iss. 3 , Article 16. Available at: https://digitalcommons.pepperdine.edu/leaven/vol2/iss3/16 This Book Review is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. 46 Leaven, Summer1993Reese: The Origins of the Restoration Movement: An Intellectual History, Book ~ e= Reviews •.•.•0 ~Z > ~~. ~(1§3~ Z >'~ ~>C1~ () ~ Jack Reese, Editor ~ ~ ~~;;C= ~tz ~ ~=~~~r-.~ ~ ACHTEMEIER ~CRADDOCK ~ ~~~~=~~ Tr~~Z ~~ ..,-.; C1 LIPSCOMB BOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKS The Second Incarnation: A Theology for the Church," "The Worship ofthe Church," and so on. 21st Century Church What Shelly and Harris promise instead is an ar- Rubel Shelly, Randall J. Harris ticulation of the church as the continuation of the Howard Publishing Company, 1992 ministry ofJesus - a second incarnation. The book asks the question''What if Jesus were a church?" It Shelly and Harris have done their readers a is their hope that this question will provide the great service by articulating in a thoughtful and theological energy for our tradition to move pur- readable way their thinking on the nature of the .posefully into the next century. -
David F. Wright, "One Baptism Or Two? Reflections on the History Of
David F. Wright, “One Baptism or Two? Reflections on the History of Christian Baptism,” Vox Evangelica 18 (1988): 7-23. One Baptism or Two? Reflections on the History of Christian Baptism The Laing Lecture for 1987. David F. Wright [p.7] I have no doubt that some of my audience have undergone two baptisms―two water baptisms, that is. They may not now regard their first one as a baptism, but such a nicety need not detain us at this stage. (After all, it was certainly baptism in the mind of all those involved at the time who were capable of judging, and would be so reckoned by the great consensus of Christian people down the centuries.) I am also confident that many of my listeners can immediately think of churches which they instinctively regard as outstanding when measured by recognized yardsticks, but most of whose baptisms are not in their view Christian baptisms. These congregations’ main form of baptism is not that of my presumed hearers, and so much the worse for that, since the latter’s is alone true Christian baptism. One baptism or two? Is the state of affairs I have conjured up a matter of great concern to evangelical Christians today? It is my conviction that it should be, and if this lecture achieves anything, I hope it will at least provoke some to reflect afresh on ‘the waters that divide’, as Donald Bridge and David Phypers entitle their helpful introduction to ‘the baptism debate’.1 For this split among us is a blatant affront to a cherished axiom of the Reformation―the perspicuity of the scriptures. -
Luther and the Doctrine of Justification
B CONCORDIA e THEOLOGICAL m-Lx 3% QUARTERLY .- 0 C-% Volume 48, Number I =I si 5"- - - 0 : --I 1 JANUARY 1984 : ' v) Luther and the Doctrine of Justification .... Robert D. Preus 1 Luther and Music .......................Daniel Reuning 17 Luther's Impact on the Universities - and the Reverse. ...................James M. Kittelson 23 Luther Research in America and Japan .............. Lewis W. Spitz and Morimichi Watanabe 39 The Import of the Two-Gospel Hypothesis. .......................William R. Farmer 55 Linguistic Nonsense about Faith .........Theodore Mueller 61 For Freedom Christ Has Set Us Free ...........................Luther and Arlene Strasen 67 Theological Observer ................................. 69 Book Reviews ....................................... 75 Books Received. ..................................... 89 CONCORD lA TH EOLOGXAL SEMINAR1 LILRARY Luther and the Doctrine of Justification Robert D. Preus In this article I will address myself to the centrality of the doctrine of justification in Luther's theology and how it worked its way out in Luther's hermeneutics and theological enterprise as a whole. Stress has always been placed by Lutheran theologians and historians on the importance of the doctrine of justification for Luther in his search for a gracious God and in his theological writings. May I merely cite a small representative number of statements from Luther on the centrality, importance, and usefulness of the article of justification. If we lose the doctrine of justification, we lose simply everything. Hence the most necessary and important thing is that we teach and repeat this doctrine daily, as Moses says about his Law (Deut. 6:7). For it cannot be grasped or held enough or too much. In fact, though we may urge and inculcate it vigorously, no one grasps it perfectly or believes it with all his heart. -
Martin Bucer and the Anabaptist Context of Evangelical Confirmation
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Department of History History, Department of 5-4-1994 Martin Bucer and the Anabaptist Context of Evangelical Confirmation Amy Nelson Burnett University of Nebraska - Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/historyfacpub Part of the History Commons Burnett, Amy Nelson, "Martin Bucer and the Anabaptist Context of Evangelical Confirmation" (1994). Faculty Publications, Department of History. 12. https://digitalcommons.unl.edu/historyfacpub/12 This Article is brought to you for free and open access by the History, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Department of History by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. MARTIN BUCER AmTHE ANAB Martin Bucer has long been called "the father of evangelied confir- mation" because of the ceremony he prescdbed for the territory of Hesse in 1539. After being called to Hesse by Landgrave Philip to combat the spread of Anahptisrar in his lds, Bucer drdtd both the Ziegenhain disciplinq ordinance, which gave the rationale and general procedure for co tion, and the Kassel church ordinance, which con~nedan agenda for the ceremony. Studies of Bucer's tion ceremony have freqmtly drawn aftention to Anabptist on the propal, that ifluence conning horn Anabaptists in both Strasbourg and Hesse? However, it is one thing to a that Anabaptisb inspired Bucer's proposal for confi tion; it is another to determine which Anabap- tists. Over the past two decades research on the "Radical Reforma- 'Amy Nelson Burnett is Assistant Professor of History at the University of Nebraska- Lincoln. -
Justification by Faith Alone
Justification by Faith Alone MARTIN LUTHER (1483-1546) JUSTIFICATION BY FAITH ALONE Contents The Argument of Galatians 1. Righteousness by Faith ..................................................................................... 3 2. Condemnation by the Works of the Law ....................................................... 4 3. Teaching about Law and Grace ....................................................................... 5 4. Separating Law and Grace in Salvation .......................................................... 6 5. Proper Places of Works and Grace ................................................................. 7 Commentary on Galatians 2:16 1. The Works of the Law ..................................................................................... 8 2. The Divinity of the Popish Sophisters (commonly called Schoolmen) .......... 9 3. The True Way to Christianity ...................................................................... 11 4. Error of the Schoolmen: “Charity” as Merit ................................................. 12 5. Answer to the Schoolmen .............................................................................. 14 6. The True Rule of Christianity ....................................................................... 14 7. False Teachers ................................................................................................. 18 8. The Grace of God ........................................................................................... 18 9. Faith Alone ..................................................................................................... -
Toward an Anabaptist Theology of Baptism and Ecclesial Mediation
By One Spirit into One Body: Toward an Anabaptist Theology of Baptism and Ecclesial Mediation By Anthony Gene Siegrist A Thesis submitted to the Faculty of Wycliffe College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Theology Awarded by Wycliffe College and the University of Toronto © Copyright by Anthony G. Siegrist, 2012 By One Spirit into One Body: Toward an Anabaptist Theology of Baptism and Ecclesial Mediation Anthony Gene Siegrist Doctor of Theology Wycliffe College of the University of Toronto 2012 Abstract The working Anabaptist theology of baptism suffers from a deficient account of divine action, especially as mediated through the church. The goal of this dissertation is to develop resources to remedy this weakness by drawing on elements of the sacramental theology and ecclesiology from the broader, mostly Protestant, tradition. The fact that communities professing to practice believers’ baptism actually baptize children is an important point of departure for this project. This aberration signals underlying confusion about the nature of the church and the relationship of the human and divine actions that form it. A construal of baptism that does not reduce it to rationalist testimony, abstract spiritualism, or the sum of its sociological parts is needed. Such an account can be developed by attending to the ways in which the church embodies the ongoing presence of Christ in the world and exists as a community accompanied by the Spirit through time. In line with this sacramental trajectory believers’ baptism can be understood as a participating witness. -
Galatians Introduction Gospel Or Law? Faith Or Works? These Are
Galatians Introduction Gospel or Law? Faith or works? These are key questions in the life of every Christian. In the book of Galatians, we are assured that keeping the law, even the Ten Commandments, cannot save us from our sins. Instead, we find freedom and salvation through placing our faith in the atoning death of Jesus Christ on the cross. Background Galatians was written about 49 A.D. from Antioch. This letter was written to churches in southern Galatia in the first century but was included in the Bible for the instruction of all Christians. Paul wrote the letter to disprove the claims of the Judaizers, who said Christians must follow the Jewish laws, including circumcision, to be saved. Galatia was a province in the Roman Empire, in central Asia Minor. It included Christian churches in the cities of Iconium, Lystra, and Derbe. Purpose The Epistle to the Galatians was the battle cry of the Reformation because it stands out as Paul’s Manifesto of Justification by Faith . It has therefore been dubbed as “the charter of Christian Liberty.” Luther considered it in a peculiar sense his Epistle. 51 Galatians stands as a powerful polemic against the Judaizers and their teachings of legalism. They taught, among other things, that a number of the ceremonial practices of the Old Testament were still binding on the church. Thus, the apostle writes to refute their false gospel of works and demonstrates the superiority of justification by faith and sanctification by the Holy Spirit versus by the works of the Law. In addition, these Judaizers not only proclaimed a false gospel, but sought to discredit Paul’s apostleship.