Liberty Baptist Theological Seminary
Book Critique: Believer’s Baptism: Sign of the New Covenant in Christ
A Paper
Submitted to Professor Larry McDonald
In Partial Fulfillment
Of the Requirements for the Course
Ecclesiology
Theo 620
By
Matt Dover
September 8, 2012
Bibliography
Believer’s Baptism: Sign of the New Covenant in Christ. Thomas R. Schreiner & Shawn
D. Wright. Nashville: B & H, 2007. 359 pages. Reviewed by Matt B. Dover
Authorship
Thomas R. Schreiner is the professor of New Testament Interpretation and the Associate Dean of Scripture and Interpretation at the Southern Baptist Theological Seminary. Prior to this he served for 11 years at
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He says of Jewish proselyte baptism, “It appears that the import of this practice was both purifactory-Gentiles were generally considered to be ritually unclean and in need of purification- and initiatory. Also, proselyte baptism conveyed the notion of a conversion to a new kind of life, which involved the proselyte’s acceptance of the ‘yoke of the Torah.’ Hence, the initiation represented a commitment, as well as bestowing certain benefits.”(12) This lines up with the thesis of the book and supports a need for the historical recovery and significance of the believer’s baptism as this serves as a foreshadow of what would be implied through baptism after confession of salvation in the believer. Chapter one also covers the gospels of the cannon and shows that the majority of the referenced materials regarding baptism were about the role and baptism of John the Baptist. It further shows how John’s baptism was a way of preparing the people to accept and receive Jesus Christ through repentance. This chapter also covered the baptism works of the disciples and the coming baptism promised by Christ regarding the baptism through fire found in the book of Acts. No evidence was provided in any of these instances that would support or validate infant baptism, which agrees with and confirms the author’s thesis. Instead, this chapter shows how baptism worked in the role of
Infant Baptism is a manmade tradition, within a misrepresentation of justification and sanctification, where water can purify one’s soul for eternity without the admission or acceptance of Christ Jesus as God. Even Spurgeon “quoted from the Catechism of the Church of England, proving that the church teaches that it is through infant baptism the infant is made a member of Christ, a child of God, and an inheritor of the kingdom of heaven. He quoted from the liturgy of the ceremony itself to further prove that the church did indeed teach that children are regenerated though baptism.” “Spurgeon also pointed out that no outward ceremony can save anyone. This can be easily proven by the facts: thousands who were baptized as infants have lived wanton, godless lives, proving that they were never children of God. Nor does the Bible teach that someone else can have faith for another; parents cannot
Throughout the passage, the author highlights several topics that are of specific importance to his argument beginning by expressively stating that Jesus never meant for Christians to perform ministry without the assistance of the full power of God. Though the original twelve disciples had been in direct contact with Christ and had already been given the Spirit, they were not yet prepared for the work ministry would need. It required a symbol imparted from the Spirit of the Lord to completely prepare Jesus’ disciples for the spiritual leadership soon to come. Dorries continues expound on this phenomenon by firstly, naming it spirit’s baptism. Rather than occurring simultaneously the spirit’s baptism is a process that develops in two parts: conversion and anointing. It is important to note however, that although spiritual baptism is dually operated, it is not receiving the Spirit into one’s life twice. Each phase is directed toward a precise task. It is much more
Ultimately, when an individual responds to their baptismal call, a community of Christian believers are united under the goal of guiding the initiated. Thus, this attained unity allows the faith to prosper like a living religion. Furthermore, re-birth from sin is intrinsically connected to the death and resurrection of Jesus. This is a fundamental belief throughout Christianity, though it is practiced differently. “Baptism is the sacrament of regeneration through water in the word.” (CCC, 1213). Regardless of the denomination, all baptism rituals symbolise beliefs in the Christian faith, all involves water. Some denominations, like Lutheran practice the sprinkling of water over the head of an initiate, while Pentecostals, practice immersing the head of the initiate in the water. Thus a reminder that, “Lord forgave you, so you must forgive others.”, for individuals who have been initiated that they made a commitment to the teachings, practices and life of of the community. The baptised should live a life of faith as modelled on the example of Jesus, who forgave their sin. The last belief derived from Baptism, is the believed in the Trinity. Through the guidance and support of the Holy Spirit, an individual's is able to carry out God’s word, and evangelise and spread the message of Jesus. “One will come more powerful that I, and he
Award-winning journalist, Lee Strobel wrote The Case for Christ to retrace and expand his journey toward becoming a Christian. Strobel once declared atheist, and now Christian, shares how he began to look upon the Bible and God. As an atheist, Strobel lived the life of selfishness and only worried to please himself. When his wife began to go to church he wasn’t very pleased until after he saw the positive and attractive change in her. This is the start of his curiosity and investigation about Christianity. To relate with his wife he decided to study about this and attend church services with her. Strobel interviewed thirteen leading scholars who defended their views concerning the historical reliability of the New Testament.
In the article, Baptists and the Ecumenical Movement by John Briggs, the role and history of Baptists in their engagement with the Ecumenical Movement is discussed. This article critique will summarize the main points of the article, as well as look at the strengths and weaknesses. The conclusion of this critique will determine the overall effectiveness of the article itself.
The two paintings I have chosen to discuss are Temptation of Adam and Eve by Masolino da Panicale and Masaccio’s Expulsion of Adam and Eve from Paradise. Both paintings are from the Early Renaissance period, Masolino’s from 1425-27 and Masaccio’s from c.1425. These works are frescoes painted onto the walls of the Brancacci Chapel in Florence. The Expulsion has dimensions of 12.4m x 0.9m whereas the Temptation measures 2.14m x 0.89m. This essay will compare and contrast elements of style, including subject, shape and form, colour and light and aspects of technique, the effect the artists have achieved and whether the paintings are naturalistic.
Often held as a rite of passage and entrance into the Christian church, baptism is much more than just symbolic ritual. Baptism was commanded by Jesus Christ in the Great Commission recounted in the book of Matthew. Even though we are simplistically called to be obedient by being baptized the Christian church has long debated the aspects of this ordinance. Denominations are divided on the basic meaning, types and modes of baptism even two thousand years after the founding of the Christian church. Just as the other ordinance, the Lord’s Supper, congregations find themselves at odd with tradition, biblical interpretation and even individual understanding. However, the simple message of this awe inspiring act can be explained out of the
The elements of this practice equip the individual to perform this ritual in a successful manner and allow adherents to be disciples of the Lord in the Christian community. The use of water signifies the spiritual cleansing of the individual and reflects the discussion of rebirth through water in the Gospel of John - “Very truly I tell you, no one can enter the kingdom of God unless they are born of water” (3:5). The use of water also unifies the individual with the ministry of Christ as we take part in the same ceremony as him. The bible highlights the eternal connection established with the Christian community as the word stresses the importance of this practice. Furthermore, the white garment symbolises the pure and virtuous nature of this ritual and signifies the releasing from the chains of sin and being reborn into a new life with Christ. Pope Francis’ statement that the “people of God have become missionary disciples” highlights the communal aspect of baptism and its contribution to Christianity as a living tradition as it is the individuals moral duty to baptise non-believers and unite them with the Christian community. The Gospel of John reinforces this obligation and the importance of baptism for the individual and the community as a whole in “Go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit” (Mttw
Andreae believes that the Holy Spirit works through the water to produce regeneration. Beza objects this teaching and suggests that there is a hidden power in the water. Beza defends his position that baptism is an external and internal cleansing by Christ for the elect. The elect is those who truly believe and are elected to eternal life. Andreae perceives this as two baptisms, resulting in the separation of the visible and invisible in baptism. The Lutheran Confessions ensure that the Holy Spirit is given to those who are baptized. This is further expanded on in Luther’s Large Catechism. It is through Gods Word that the Holy Spirt comes and lives in us. Andreae argued that infants have the ability to believe. He proves his point by referring to John leaping in Elizabeth’s womb. The Lutheran Confessions align with Andreae. Baptism is necessary for salvation. Acts 2:28-29 states that everyone is to repent and be baptized. The promise of salvation is for all people, including infants. God commands us to baptize all nations. This article added to my understanding of the Lutheran doctrine and the Lutheran Confession by arguing about baptism from a Lutheran point of view. The in depth argument on the Lutheran theology of baptism in comparison to the Reformed, helped me to fully understand why I believe what I believe. This allowed me to see the clear difference between the Lutheran Confessions Theology of baptism and the Reformed Calvinist. The Lutheran Confessions are filled with God’s Word and commands that we are to abide
23 Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. 24 (This was before John was put in prison.) 25 An argument developed between some of John's disciples and a certain Jew over the matter of ceremonial washing. 26 They came to John and said to him, "Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, he is baptizing, and everyone is going to him." 27 To this John replied, "A man can receive only what is given him from heaven. 28 You yourselves can testify that I said, 'I am not the Christ but am sent ahead of him.' 29 The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. 30 He must become greater; I must become less. 31 "The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, but no one accepts his testimony. 33 The man who has accepted it has certified that God is truthful. 34 For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. 35 The Father loves the Son and has placed everything in his hands. 36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on
With the pronouncement of the Great Commission in Matthew 28:19-20, Jesus commands the apostles to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” He presents the practices of baptism and of teaching as part of the process of discipleship. Then, continuing on in the narrative, the book of Acts gives several examples of the apostles carrying out this process. Beginning with Peter’s initial command, as referred to above, a pattern begins to emerge as more and more people and people groups desired to be saved. In the stories of the Ethiopian eunuch, Cornelius and his household, Lydia, the jailer and his household, and even the apostle Paul, the admonition to repent and be baptize is consistent, as well as some referral to preaching or teaching (Acts 8:35-38; 10:44-48; 16:14-15, 30-33, 22:12-16 ESV). It is therefore evident, from the very beginnings of the church, there was at least a minor precedent set for practices to initiate new converts.
Wesley pictures baptism as essential for the Church and baptism is a holy observance for
All Christians know about the Great Commission, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19-20, English Standard Version). In that command, Jesus tells us to baptize in the name of the Trinity. What does the word “baptism” mean? Baptimsa and sometimes baptismos, the Greek word origin of “baptism”, can translate to “immersion” or “bathing” without any religious implications (McGowan, 2014). Nearly every Christian church practices baptism with a religious implication; however, they do not agree on God’s activity in, the qualifications for admitting a person to, and methods of administering baptism. For instance, many churches do not baptize people until they become adults and make a profession of faith, while others encourage baptizing an infant soon after they are born. The practices and philosophy for baptism changed throughout its use in the New Testament, the Early Church, and the Medieval era.
Click, the door swings open. It's my dad coming home from a long day of work. “Daddy!” I yell as I run up and give him a hug. He picks me up and asks me how my day was. Every day I would tell him what I had learned and how my day had gone. This day was special though, I had learned about the idea of baptism and being saved. Knowing my dad hadn't been baptized yet, my 6-year-old mind tried to explain to him that without baptism and the acceptation of Jesus Christ, you can't go to heaven. In the years prior to this experience we never really went to church that much, all my experience of God came from TWCA. “But Dad, if you don't get baptized and we don't start going to church more, you can't go to heaven!” I pleaded. In this brief time, I had finally planted the seed in my dad’s head to get baptized and be saved by the grace of Jesus Christ.
Then God said to him - John 3:16,17,18. Especially with the powerful scripture - John 3:16. So after the baptism, He has everything in return