Baptism and Church Membership at Bethlehem Baptist Church”
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Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used. -
1 Maine Historical Society Coll. 2624 Chestnut Street Methodist Church (Portland, Me.). Records 1836
Maine Historical Society Coll. 2624 Chestnut Street Methodist Church (Portland, Me.). Records 1836 - 1997 Accession: 2011.112 Processed: June - September 2012 by Jane Cullen, Volunteer Access: Unrestricted Copyright: Requests for permission to publish material from this collection should be discussed with the MHS Image Services Coordinator. Size: 7.5 linear ft. + 23 scrapbooks/ledgers + oversized materials (located in O.S. Box 14) Historical Administrative Note: The Methodist Episcopal movement was started in England by John Wesley in the mid 1700s and found its way to the new colonies after the Revolutionary War. Early members were drawn from the middle class and women exceeded men as many as five to one. In New England, circuit riders, many of whom were laymen, traveled by horseback to preach the gospel and establish churches. Such was the case in the 1790s when Jesse Lee visited Portland and planted the first seeds of Methodism here. Over the life of the Methodist Movement during the next 200 years, there have been a number of divisions and mergers within the Church. Various protestant denominations spun off the Methodism Movement including the Wesleyan Methodist Church, the Methodist Protestant Church and Church of the Nazarene as well as a split of the Methodist Episcopal Church in 1844 over slavery. In 1939, the Methodist Episcopal Church (North), the Methodist Episcopal Church (South) and Methodist Protestant Churches came together as one. Then in 1968, the Methodist Church and the Evangelical United Brethren Church merged to become the United Methodist Church. The Chestnut Street Methodist Episcopal Church was formed in 1795 by eleven lay followers of Jesse Lee. -
OVER 150 YEARS of FAITHFULNESS Highlights from the Rich History of Immanuel United Methodist Church
OVER 150 YEARS OF FAITHFULNESS Highlights from the Rich History Of Immanuel United Methodist Church OUR GERMAN-AMERICAN ROOTS The beginnings of Immanuel United Methodist Church bridge the Ohio River between Cincinnati and Northern Kentucky during the 1830s and 1840s. In 1835, the Ohio Conference of the Methodist Episcopal Church appointed Dr. William Nast to work among the flood of German immigrants coming into Ohio, Indiana, Northern Kentucky and Michigan. Dr. Nast had two co-workers, Rev. Ludwig S. Jacoby and Rev. William Engel, under whose vigorous evangelistic efforts the work among the German-speaking people prospered and grew. Rev. William Engel preached and held class meetings among the German immigrants in Cincinnati, Covington and Newport in the early and mid-1840s. They met in homes and in a small frame schoolhouse on lower Scott Street. In 1848, one such meeting was held in a home with four German Methodist families, they read the Bible in the soft light of a kerosene lamp and had prayer together. The families attending were the Wexelbergs, the Kalensbergs, the Hoffmeyers the Dohrmanns, Mrs. Maria Wendt and Timothy Heineman. On one occasion, after much prayer, they were inspired with the conviction that God had given them a mission of beginning a church to reach their own people. Records indicate that Rev. William Engel was working with these families. In 1849-1850, the Ohio Conference of the Methodist Episcopal Church designated Covington and Newport as regular preaching places. Rev. Christian Vogel was appointed full-time pastor to those communities. A frame chapel located at 717-719 Craig Street was purchased from the Baptists for $1,100. -
THE PEOPLE of the UNITED METHODIST CHURCH Called to Grow, Serve, and Lead
Paragraph 900 THE PEOPLE OF THE UNITED METHODIST CHURCH Called to Grow, Serve, and Lead The people of The United Methodist Church… Christ-Centered Outward Turning Disciple Making Justice Seeking Life Transforming The people of The United Methodist Church… Diverse Inclusive Multiplying Wrestling Becoming The people of The United Methodist Church… Whose mission and ministry inspires and captivates the hearts and minds of new generations of disciples The people of The United Methodist Church - Continually being shaped by God for the challenges and opportunities of these times Who are disciples of Jesus Christ? Disciples are life-long learners and followers of Jesus Christ who passionately serve God in the church and in the world. Who is a transformational leader? A transformational leader is one who, under the guidance and power of the Holy Spirit, casts a compelling vision and challenging goals, and whose leadership inspires change and produces growth. What is a fruitful Wesleyan congregation? A fruitful Wesleyan congregation is a community of passionate disciples led by the Holy Spirit who are connectional and Wesleyan in their beliefs and practices and who work together to 1) extend radical hospitality, 2) make new disciples, 3) create inspiring worship, 4) intentionally cultivate faith through small groups and children and youth ministries, 5) engage in risk-taking community witness, mercy and justice mission, and 6) increase generosity and giving to mission. (Acts 2:42-47) What is world transformation? 1 A community of love where lives are changed, hope abounds, diversity is embraced, the Gospel comes alive, justice prevails for all and everyone has the opportunity, knowledge and skills to live to their full God-given potential. -
The Practice of Baptism and Its Justification in Anglican Church
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 4, Ver. I (Apr. 2016) PP 32-38 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The Practice Of Baptism And Its Justification In Anglican Church Dr. Ekundayo, Lawrence Olabode Department Of Religion And African Culture, Faculty Of Arts, Adekunle Ajasin University, Akungba- Akoko, Ondo State, Nigeria. Abstract: This work was carried out on the sacrament of baptism from the perspective of the Anglican Church. The aims and objectives of the paper are: To examine the modes of baptism in Anglican liturgy, to know the spirituality of baptism to the Anglican Church; and to investigate the justifications for infant baptism in Anglican denomination. To achieve these objectives, exegetical and polemical approaches were employed. Consequently, it was discovered that total immersion is not strongly encouraged in Anglican Church. Rather, Affusion, and Aspersion are considered as having equal validity and spirituality with immersion. The work contributes to knowledge by submitting that: Infant baptism enhances the spiritual consciousness of the Anglican youth; and also arouses their characters of chastity and piety thereby reducing criminalities and delinquencies among the Anglican youth. Keywords: Anglican, baptism, infant, sacrament, spirituality. I. Introduction: Anglican believes in certain sacraments as a means by which grace and forgiveness can be attained. In the liturgy of Anglican, the Thirty-Nine Articles stipulates that Baptism was instituted by Jesus Christ for human salvation. Baptism is called sacrament of the gospel. However, there are five others known as the sacraments of unction of the Holy Spirit. These include the sacrament of reconciliation; that is, confession and absolution, holy matrimony, confirmation, ordination and anointing of the sick. -
Discovering Church Membership Student.Pages
DISCOVERING CHURCH MEMBERSHIP CrossTown Alliance !1 WE’D LIKE TO GET TO KNOW YOU! Name .............................................................................................................................Date ......................................... Address ........................................................................................................................................................................... City, State, Zip ................................................................................................................................................................ Email ........................................................................ ...................................................................................................... Home Phone .............................................................Cell Phone.................................................................................... Male or Female (circle) If married, anniversary / / . Date of Birth / / o Single o Married o Widowed My occupation is ............................................................................................................................................................ I have the following expertise ........................................................................................................................................ ....................................................................................................................................................................................... -
Jewish Proselyte Baptism and Its Relation to Christian Baptism
Butler University Digital Commons @ Butler University Graduate Thesis Collection Graduate Scholarship 1938 Jewish Proselyte Baptism and Its Relation to Christian Baptism Glen W. Mell Follow this and additional works at: https://digitalcommons.butler.edu/grtheses Part of the Religion Commons Recommended Citation Mell, Glen W., "Jewish Proselyte Baptism and Its Relation to Christian Baptism" (1938). Graduate Thesis Collection. 201. https://digitalcommons.butler.edu/grtheses/201 This Thesis is brought to you for free and open access by the Graduate Scholarship at Digital Commons @ Butler University. It has been accepted for inclusion in Graduate Thesis Collection by an authorized administrator of Digital Commons @ Butler University. For more information, please contact [email protected]. JEYIlSH PROSELYTE BAPrISM and ITS RELATION TO CHRISTThIf BAPrISl! by Glen Vf. Mell A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts College of Religion Division of Graduate Instruotion Butler University Indianapolis 1938 Lb 701 1131;),-/& /11 '16/ ~ M N "u ~ CONT ENTS Foraword • • . • • ••• •• •••. .. .. • •••. • •••• ••• ••• Pages I . II~ I II Chapterst I. Primitive Rites of Purifieation••• •• ••• • •• ••• . • ••• •Page 1 II. The Sojourner and the Prosel yte • • • • • ••• • ••• •• • •• ••• Page 8 I II . The Mi s si onary Element in Judaism • ••• • • •• • •.• • • • •••Page 17 !J', The Origin of Pros elyte Baptism • • • •. • • ••••.. • ••.•••Page 21 V. The Baptism of the Proselyte • • •• •• •• ••• -
Church Membership Booklet
Church Membership WWW.ROOTSCHURCH.NET Table of Contents I. Biblical Foundation……………………………………………....…………...1 II. Implementation………….……………………………………………………..16 III. Statement of Faith………………………..…………………………………17 IV. Church Covenant………….…………………………………………..……26 V. Discipline……………….………………………………………………………....29 VI. Restoration.........................................................…………….….33 VII. Termination of Membership …....……...............…………….34 VIII. Biblical Eldership ………………………………....…………………….35 Appendix I: Baptism………………………………………..………………….37 I. Biblical Foundation We’ve come to realize that living out the gospel is really a community project. It’s a family affair. It’s a group of people committed to Christ and committed to each other. In light of this conviction it is our desire to see Roots Community Church function as a vital means of grace in the lives of those who call our church home. Church membership, therefore, is an important step to achieving this end. That said, our conviction on this topic holds little to no weight unless there is sufficient biblical evidence to support it. So where does our understanding of membership in the local church originate? The principle of God’s people living together in community is found throughout the Bible and can be traced from Adam, Noah, Abraham, Israel, and into the New Testament in Christ, the Apostles and the Church they established. Of course, the externals that we associ- ate with the modern church might make it difficult to see the connection, but the Church has always fundamentally been those united to God and one another by faith and living together under the authority of God’s word. God has always saved for Himself a people made up of individuals and those individuals have always been called to live and worship in unity. -
Baptism by Triune Immersion
Grace Theolo[?ical Journal 6.2 (1985) 383-390 BAPTISM BY TRIUNE IMMERSION DAVID R. PLASTER The practice of triune immersion as the mode of baptism for beliel'ers has been a historic distinctil'e of the Brethren mOl'ement. This mode of haptism is supported by three argumel1ls: doctrinal, grammatical, and historical. The doctrinal thrust of Matt 28:19 is trinitarian and supports the triple action involved in triune immersion. The grammar and language of the text also support this approach. And history provides evidence that triune immersion was the mode utilized hy the early church. Thus, triune immersion is the preferred mode of baptism. * * * INTRODUCTION OR over nineteen centuries the imperative of Christian baptism F has been almost universally recognized within all branches of Christianity. Christians, however, have differed concerning the mode of baptism and those who may properly receive it. This article focuses on the former. Since the very inception of the movement in 1708, the Brethren have practiced baptism by triune immersion. The reasons for the adoption of this mode are doctrinal, grammatical, and historical. DOCTRINAL CONSIDERATIONS The spiritual significance of an ordinance is absolutely vital to its understanding and practice. As John Calvin stated, the principal thing recommended by our Lord is to «elebrate the ordi nance with true understanding. From this it follows that the essential part lies in the doctrine. This being taken away, it is only a frigid ceremony.' An ordinance is a teaching aid to God's people in that it pictures truth. The form of the ordinance, therefore, should correspond to the lJohn Calvin, Tracts and Treatises, Vol 2, Tracts and Treatises on the Doctrine and Worship of the Church (Grand Rapids: Eerdmans, 1958) 190. -
At That Time Jesus Came from Nazareth and Was Baptized by John in the River." Mark 1:9 Why Was Jesus Baptized? in Order to Save Him? No
Why should I be baptized? • To follow the example set by Christ. "At that time Jesus came from Nazareth and was baptized by John in the river." Mark 1:9 Why was Jesus baptized? In order to save Him? No. He didn't need to be saved. He was perfect. Baptism doesn't save us. It is a symbol of obedience and an example that we are to do what He has done. • Because Christ commands it. Christ commands that every Christian be baptized. "Jesus said, 'Go then to all people and (1) make them My disciples, (2) baptize them in the name of the Father, the Son, and the Holy Spirit, and (3) teach them to obey everything I have commanded you.'" These are the three things the church is commanded to do: make disciples (help people come to know Christ), baptize them, and help them "grow up" in God. Many people think, "I'll be baptized after I've grown up. After I know about the Christian life, then I'll be baptized." This is backwards. Notice the order. Make disciples, then baptize them, then spend the rest of your life growing as a Christian. • It demonstrates that I'm really a believer. The Bible says, "Many of the people who heard Him believed and were baptized." Baptism doesn't make you a Christian. It just shows that you are a Christian. A wedding ring doesn't make me married. It is a symbol of a commitment that I made. If I were to lose my ring, I'd still be married. -
Membership Orientation 2019 Common Questions About Membership
MEMBERSHIP ORIENTATION 2019 COMMON QUESTIONS ABOUT MEMBERSHIP A church family is made up of individuals who have repented of their sin and placed their faith in Jesus Christ for salvation. To be a member of a church one should be able to profess such faith. In line with the Scripture we also believe that one should be baptized by immersion after one has placed their faith in Christ. Why do you request that everyone go through a membership interview or class? This process allows prospective members to get to know us and allows us to protect the integrity of the church family. We want to make sure that everyone who joins our church understand our vision, values, and beliefs. One can complete this process by making an appointment with one of our pastors. Will I have to be baptized to become a member? Not if you are a believer and have been baptized by immersion in a church that has similar doctrine and practice. If you are unsure, one of our pastors will be glad to talk with you. What if I am a believer, have been baptized by immersion, but I am coming from another denomination? You may join Fairview on your statement of faith and previous baptism. This means you are making a public statement to our church that you are truly a Christian, and have been baptized by immersion. I am a member of another Southern Baptist Church. Do I need to notify them that I am joining another church? No. We will contact your former church, requesting that they transfer your membership to Fairview Baptist Church. -
Membership Teaching Notes
Session 1 I. Length: 2 hours II. Goal: To help participants become familiar with the beginning steps of membership. III. Objectives: By the end of Session 1 participants will: A. Know why membership is important. B. Know the difference between casual and covenant memberships. C. Know the basic steps and requirements of membership. D. Know the steps of growing in faith. E. Feel free to ask questions during the class. F. Have the opportunity to build friendships with other class participants. G. Realize the seriousness of covenant membership. H. Experience the encouragement of the Holy Spirit to grow closer to God. IV. Outline A. Welcome/Prayer/Introduction of Participants B. Why Membership? C. The Meaning of Covenant BREAK D. Membership Requirements/Steps to Membership E. First Steps: Personal Faith F. Wrap-up i. Tell participants what the next class will cover. ii. Distribute the “Membership Question Form,” page 11 in Course Overview (optional) iii. Distribute Classic Catechism book* — One copy for each participant. Participants should read pages 48-58 prior to the next class. iv. Participants should collect at least 2 newspaper articles or TV/radio statements that demonstrate wrong teaching with regard to the Articles of Religion. These statements will be discussed during the next class session. v. Close the class time in prayer. Free Methodist Membership Training: Session 1 1 Slide 1 Free Methodist Church Membership Class Session 1 Scripture quotations are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV® Copyright ©1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.