Baptists insist upon baptism by full immersion, the mode Baptists believe Jesus received when he was baptized by John the Baptist. The candidate is lowered in water backwards while the baptizer (a pastor or any baptized believer under the authority of the local Baptist church) invokes the Trinitarian phrase found in Matthew 28:19 or other words concerning a profession of faith. Baptism by immersion is a representation of the death, burial, and resurrection of Jesus.
For purposes of accepting transfer of membership from other churches, Baptist churches only recognize baptism by full immersion as being valid. Some Baptist churches will recognize "age of accountability" baptisms by immersion performed in other Christian churches of "like faith and order," while others only recognize baptisms performed in Baptist churches. Baptists are known for re-baptizing converts to their faith who were previously baptized as infants or small children. Because of this, the first Baptist congregations were dubbed "Anabaptists" which means re-baptizers.
Saturday, 31 October 2009
Friday, 30 October 2009
But for the Catholic Church, the Petrine Ministry is a gift which serves to preserve both unity and the freedom of the Church from one-sided ties to certain nations, cultures or ethnic groups. This is why Pope John Paul II seized the initiative and issued an invitation to a patient fraternal dialogue with other Christians on this very issue in his document, Ut Unum Sint.
It is in this context that we perhaps should understand the response of Pope Benedict XVI to a number of requests over the past few years to the Holy See from groups of Anglicans who wish to enter into full visible communion with the Roman Catholic Church and are willing to declare that they share a common Catholic faith and accept the Petrine ministry as willed by Christ for his Church. As everybody knows, there are certain groups of Anglicans who for years have nurtured hopes of new ways of embracing unity with the Catholic Church. The generous response of the Holy See has been to establish a canonical structure for what is called ‘Personal Ordinariates’ which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of distinctive Anglican spiritual patrimony. There is much that has been written and spoken about this matter over the past week but I would just want to emphasise that this response of Pope Benedict is no reflection or comment on the Anglican Communion as a whole or of our ongoing ecumenical relationship with them. Indeed, I think it true to say that this was one of the reasons why this particular provision for Anglicans who wished to enter into full communion in 1993-94 was not implemented. At that time, Cardinal Hume, Bishop Alan Clark of East Anglia, the then Auxiliary Bishop of Westminster – now Archbishop Vincent Nichols – and myself were responsible for the on-going discussions with the leadership of a movement called, Forward in Faith, as also with the then Cardinal Ratzinger and his advisers in Rome. It is true to say that some special provision for the Anglicans who wished to come into full communion with the Church, a provision such as the Personal Ordinariates, might have been very helpful at that time. But after much discussion, it was finally decided that it would not be appropriate to take this initiative. The reasons for this were two-fold. The first is that in 1993-94 the we bishops were dealing solely with clergy of the Church of England, and any such response as is now given by the Holy See would naturally have had to be offered to the whole of the Provinces of the Anglican Communion. It did not seem within our remit to engage in such a response. The other reason, however, was even more important. If the Holy See had offered such Personal Ordinariates then, and in particular here in England, it might well have been seen as an un-ecumenical approach by the Holy See, as if wanting to put out the net as far as one could. Both Pope John Paul and the then Cardinal Ratzinger would have been against such a move as, indeed, were the four of us. Matters have moved on since then and the repeated requests by many Anglicans, not only from England but from other Provinces of the Anglican Communion, have necessitated a new approach, which is why I think that the Personal Ordinariates offered by the Holy Father can be seen not in any way un-ecumenical but rather as a generous response to people who have been knocking at the door for a long time.
Tuesday, 27 October 2009
No wonder that disgusting institution, the Roman Catholic Church, is dragging its flowing skirts in the dirt and touting for business like a common pimp: "Give me your homophobes, misogynists and pederasts. Send me your bigots yearning to be free of the shackles of humanity."
Monday, 26 October 2009
Sunday, 25 October 2009
Friday, 23 October 2009
Papia in Liguria, commemoratio sancti Severini Boetii, martyris, qui, scientia et ac scriptis præclarus, in carcere detentus tractatum scripsit de consolatione philosophiæ et Deo usque ad mortem a Theodorico rege inflictam cum integritate servivit.
Wednesday, 21 October 2009
Tuesday, 13 October 2009
At a retreat for priests at Ars, 'The joy of the priest, consecrated for the salvation of the world', Cardinal Schönborn, Archbishop of Vienna answered the questions of journalists regarding priestly identity and the crisis of vocations. Text is translated (rough-and-readily) by me from Famille Chretienne.
Q: What are the causes of the vocations crisis?
My conviction is that vocations do exist—for female religious, priests, men and women—and that they are numerous. But often, they get nowhere because of the climate of indecision in our society. Who gets married nowadays, except the most fanatical Catholics? This indecision plays an important role for the lack, not of vocations, but of fulfilled vocations.
In many families, there is no joy that a son might be a priest or a daughter a nun. So, people are called, but who hears?
We also feel the effects of the crisis [of vocations] in recent decades. The vagueness of the formation and the identity of the priest have meant that many have drawn back. Meanwhile, during these last thirty years, in Europe or in America, there has been a widespread phenomenon: young people are moving towards the faith of the Church: a few seminaries and new communities are full of vocations.
Some colleagues—a bit liberal [un peu soixante-huitardes]—conclude that "These young people seek security, they are cautious, they dare not confront the world, etc.. " without seeing that it was their own secularized way of life, their flat and purely horizontal theology which had no attraction for youth! That is why I propose that in our chapters-general, our diocesan meetings, we begin to ask ourselves: "Where are vocations going to come from? Why?" Be honest enough to look closely. The answer will be easy, but we must dare to confront the reality.
Monday, 12 October 2009
Monday, 5 October 2009
I was delighted to read on the NLM blog an account of an extraordinary form Mass in the elegant 'Gothick' Cathedral at Ennis in County Clare. It is a church and town that I know well: in fact I celebrated the Requiem Mass for my beloved aunt Agnes there some eleven or twelve years ago. I remember going to Mass there when I was a boy; the liturgy was the English form of the old Mass ('I will go to the altar of God/ the God of my gladness and joy'), and I remember that all the women sat on one side of the church and all the men on the other. A few years after this, the sanctuary was very unsympathetically reordered.
The Corofin Gregorian Chant Group, the 'Schola Petra Fertile', was set up in response to Pope Benedict's call for increased use of Gregorian Chant in Church liturgy.The Schola won first place in the plainchant competition at the 2007 Limerick Festival of Church Music.Formed in 2006, the group is directed by Mr Michael Leahy. Initial training was undertaken by Fr Liam Enright (Diocese of Limerick) and more recently by Fr Michael O'Brien, who is also the Schola's accompanist.Gregorian Chant is a wonderful legacy of the Church and it is envisaged that this recording will be used as a training tool by parish choirs in the restoration of plainchant in the Sacred Liturgy.