I’ll give you two… “He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age” (Against Heresies 2:22:4 [A.D. 189]). “Baptize first the children, and if they can speak
Jim asks, What’s The Difference Between Baptizing the Dead and Baptizing Infants? Baptizing the dead means that you are speaking for someone who has already made their choice in life and is now in death. We cannot make that choice for them. Baptizing infants is about honoring the covenant with God made through Abraham about our families and made through Christ which enlivened this covenant. Further, it is about placing our children, just as they did in Scripture, into the covenant. Now only that, it’s Scriptural and has a solid foot in Christian Tradition. Plus, Zwingli said it was okay
“And let me make it quite clear that when Christians say the Christ-life is in them, they do not mean simply something mental or moral. When they speak of being ‘in Christ’ or of Christ being ‘in them,’ this is not simply a way of saying that they are thinking about Christ or copying Him. They mean that Christ is actually operating through them; that the whole mass of Christians are the physical organism through which Christ acts – that we are His fingers and muscles, the cells of His body. And perhaps that explains one or two things.
No, I’m not happy with being only to write a 1000 word max exegesis/paper, but I have to. Anyway, this is something I’d like to come back to, but for now… ____ In Romans 8.1-17, Paul is employing a form of rhetoric which repeats the same thought several times, albeit in different ways so that deeper explanations may be delivered. This exegasia of the dying with Christ and the hope of living with Christ is given with signs (semeia) following the forensic oration of Aristotle. In effect, 8.1-17 is the second part of a two-part repetition, with the first
I literally laughed out loud after reading C. Michael Patton’s part 2 on Roman Catholicism. I’m not trying to be a jerk. I’m sure that Patton is a nice enough person, who does seem to have interacted with at least some streams of Cahtolicism, as evidenced by his second post. Some people whose blogs I read and thoroughly enjoy confess to appreciating Patton’s writing, though being surprised by this particular set of posts. I laughed because of my own life experience as a Roman Catholic. The part I found a bit amusing was his discussion of being “kicked out”
Sorry, my Protestant brethren, you can’t roast me on this one (at least not for being Catholic). It’s a Lutheran video: (HT John Bergsma)
If you have read N.T. Wright, William Willimon, then the first three chapters of Colijn’s book will seem very familiar although the familiarity is still given in her style. At the end of the third chapter, she writes about baptism in an equally familiar way, well, at least to those of us concerned with historical Christian identity. The kingdom of God takes priority over all other allegiances. baptims is our initiation into citizenship. Whenever we confess that Jesus is Lord, we pledge allegiance to his kingdom. As citizens of the kingdom, we must resist any version of nationalism or