Baptism, Peace and the State in the Reformed and Mennonite by Alan P. F. Sell, Ross T. Bender

By Alan P. F. Sell, Ross T. Bender

What are the main major issues at factor among the Reformed and Mennonite communions–Baptism, peace and church-state kinfolk? Is there a manner ahead? within the desire that there's, the members to this e-book try to transparent find out how to nearer kinfolk among Reformed and Mennonites through cautious scholarly dialogue of the usually disputed questions.

The papers collected the following have been offered on the moment section of the overseas discussion among the realm Alliance of Reformed church buildings (Presbyterian and Congregational) and the Mennonite global convention. There are Reformed and Mennonite reviews of the subjects, including the responses of a thinker of religions, a sociologist, a scientific theologian and a church historian. within the advent the discussion is decided in its old and modern ecumenical context, and the realization, drafted through the discussion contributors, has been forwarded to the 2 international our bodies for his or her attention and motion. this crucial paintings can be appropriate to all destiny scholarly study into the transforming into debate among Reformed and Mennonite communions.

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John's baptism was an insult to the Jewish establishment because it was not a rite of initiation. It assumed that active members of the Jewish community needed to be cleansed like proselytes, confessing their sins in anticipation of the judgment to come. Jesus' baptism in this context is not explained. Mark and Luke do not even raise the question. For Matthew, "Thus it is fitting for us to fulfill all righteousness" (4:15) sufficed as an answer. Despite the Baptist's strong prediction that "he will baptize you with the Holy Spirit and with fire" (Matt.

The Eastern Orthodox Church expresses this tension in its baptismal liturgy which embodies all the theology of Romans 6, including questions to the bapitzee, even when an infant is being baptized. It is recognized in some Reformed churches which accept both believers' and infant baptism in the confidence that they will witness to each other. The family whose baby is baptized, the church in which this baptism is practised, must never forget the question which the opposing practice poses: will the 34 Reformed and Mennonite Traditions child be nurtured so as to realize with increasing depth the meaning of dying and rising with Christ and of living by the promise of the new creation in the midst of the old?

The Pauline and deutero-Pauline letters confirm this trend and give it theological depth. Paul leaves no doubt (I Cor. 1:13-17) that the Word of God in Christ and not baptism is the first effective saving reality. At the same time, he builds upon the fact of baptism to dramatize the new reality in which, by the grace of God, the Church finds itself. "As many as you as were baptized into Christ have put on Christ" (Gal. 27). There is "one Lord, one faith, one baptism, one God and Father of us all" (Eph.

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