Baptism Is Important, But It’s Not Magic [Questions That Haunt]

Questions That Haunt Christianity

This week’s Questions That Haunt Christianity comes from a young pastor. Sam asks:

I am a young pastor in Chicago with the Evangelical Covenant. I just read your book A Better Atonement and I enjoyed it a lot. I’ve struggled with the doctrine of Original Sin for a long while, but I’ve been thinking about how this, if at all, changes my view of baptism. I don’t believe that original sin is necessary for baptism but as I try to formulate my sacramentology I thought I’d ask if you had any thoughts.

Sam, it’s no surprise that this question comes from a working pastor. Unlike so many of the questions we’ve tackled in this series, this is not a theoretical question of systematic theology, but a practical question of pastoral theology. Like you, I watched many families who were negligibly connected to the congregation show up with their six-week old infant, sit through a baptism class, and proceed to the front of the sanctuary on Sunday. There they sat, awkward as can be in the front row. Meanwhile, the congregation dutifully smiled and laughed when the baby cried because the deacons forgot to warm up the water. I watched all this as a pastor, knowing full well that we’d never see that family again. They were getting their kid baptized because that’s what grandpa and grandma wanted.

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Why Do We Need Baptism? [Questions That Haunt]

Questions That Haunt Christianity

This week’s Questions That Haunt Christianity comes from a young pastor. Sam asks:

I am a young pastor in Chicago with the Evangelical Covenant. I just read your book A Better Atonement and I enjoyed it a lot. I’ve struggled with the doctrine of Original Sin for a long while, but I’ve been thinking about how this, if at all, changes my view of baptism. I don’t believe that original sin is necessary for baptism but as I try to formulate my sacramentology I thought I’d ask if you had any thoughts.

If Jürgen Moltmann Planted a Church – Part Four

This is part of a series based on chapters four and five of my new book, The Church Is Flat: The Relational Ecclesiology of the Emerging Church Movement, in which I look at the ecclesiology of German theologian Jürgen Moltmann and put it into conversation with the ecclesial practices of the emerging church movement (ECM).  Part One Part Two Part Three

Moltmann has some pretty specific suggestions about what the church should look like.

The church can best be what he is calling it to be, Moltmann argues, if it stays small, mobile, and fluid, avoiding top-heavy bureaucracies and power-hungry individuals.  The church can check itself as to whether it is fulfilling this role by always making sure that it is primarily a fellowship of the “godless and godforsaken.”  When the church becomes the territory of the elite and the powerful, it has de facto ceased being the church.

Moltmann also writes quite specifically about the sacraments:

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Didache Blog Tour – Day Five, Chapter Six

Over at Subversive Influence, Brother Maynard has written a thorough and wonderful reflection on The Teaching of the Twelve: Believing and Practicing the Primitive Christianity of the Ancient Didache Community, the sixth chapter of which is, “Living Together in Community.”

The Didache has a lot to say about how a Christian community should get along.  In fact, it can be argued that the entire document is really a manual for church harmony.  Bro Maynard does a great job of walking us through the chapter, finding notes of agreement and even some of slight disagreement.

But what I found most interesting is his conclusion, in which he revisits his conversation with Frank Viola over the controversial book, Pagan Christianity,

Tony Jones calls the Didache “the most important book you’ve never heard of.” While I’m familiar with it myself, I concur with his assessment that most Christians today are not, and that it is an important work with which we should be grappling. In fact, the omission of any mention of the Didache was one of my major criticisms with Frank Viola’s Pagan Christianity, and my discussion of it actually centers on the very passages discussed in this chapter of Tony’s book. I gave Frank the opportunity to respond in an interview, and he did. You may note there the implied ascription of a second-century date for the Didache, but an early date makes it that much more important for Frank to have dealt with in his work, and this is in my mind what makes Pagan Christianity more of a popular than a scholarly work. (Note that Ben Witherington also goes to the Didache in his critique of Pagan Christianity.)

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