Verses for baptism

Verses for baptism

Matthew 28:19 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,

Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

Acts 2:38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children

Acts 2:41 So those who received his word were baptized, and there were added that day about three thousand souls.

Acts 8:12-13 But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Even Simon himself believed, and after being baptized he continued with Philip.

Acts 8:16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.

Acts 8:36 And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?”

Acts 8:38 And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him.

Acts 9:18 And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized

Acts 10:47-48 “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of Jesus Christ.

Acts 16:15 And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.”

Acts 16:33 And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

Acts 18:8 Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized.

Acts 19:3-5 And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus.

Acts 22:16 And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’

Romans 6:3-4 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

1 Corinthians 1:13-17 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

1 Corinthians 10:2 all were baptized into Moses in the cloud and in the sea,

1 Corinthians 12:13 For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

Galatians 3:27 For as many of you as were baptized into Christ have put on Christ.

Ephesians 4:5 one Lord, one faith, one baptism,

Colossians 2:12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

1 Peter 3:21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

John 3:3-5 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.

1 Cor 6:11 But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

Eph 5:26 that he might sanctify her, having cleansed her by the washing of water with the word

Titus 3:5-7 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.

Ezekiel 36:25-27 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you.

Church Fathers on sola fide – Protestant Quotes vs Catholic Reality: St. John Chrysostom

Quotes that Protestants and Catholics agree with:

“Let us see, however, whether the brigand gave evidence of effort and upright deeds and a good yield. Far from his being able to claim even this, he made his way into paradise before the apostles with a mere word, on the basis of faith alone, the intention being for you to learn that it was not so much a case of his sound values prevailing as the Lord’s lovingkindness being completely responsible. What, in fact, did the brigand say? What did he do? Did he fast? Did he weep? Did he tear his garments? Did he display repentance in good time? Not at all: on the cross itself after his utterance he won salvation. Note the rapidity: from cross to heaven, from condemnation to salvation. What were those wonderful words, then? What great power did they have that they brought him such marvelous good things? “Remember me in your kingdom.” What sort of word is that? He asked to receive good things, he showed no concern for them in action; but the one who knew his heart paid attention not to the words but to the attitude of mind.” —John Chrysostom, (347 – 407 AD), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 123-24 (2004), Robert C. Hill translator.

“They said that he who adhered to faith alone was cursed; but he, Paul, shows that he who adhered to faith alone is blessed.”- St. John Chrysostom (347 – 407 AD) (Homily on Galatians 3)

“But he calls it their ‘own righteousness,’ either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God’s righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God.”- St. John Chrysostom (347 – 407 AD) (Homily 17 on Romans 10:3)

“Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” Homily 7 on Romans- St. John Chrysostom (347 – 407 AD)

“For you believe the faith; why then do you add other things, as if faith were not sufficient to justify? You make yourselves captive, and you subject yourself to the law.”- St. John Chrysostom (347 – 407 AD)(Epistle to Titus, Homily 3, PG 62.651)

“But what is the ‘law of faith?’ It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” St. John Chrysostom, (347 – 407 AD)Homilies on Romans 3

“We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.”- Chrysostom (347 – 407 AD), Homilies on Galatians 4

“And he well said, “a righteousness of mine own,” not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.” Chrysostom, (347 – 407 AD) Homily on Philippians 3

“God does not wait for time to elapse after repentance. You state your sin, you are justified. You repented, you have been shown mercy.”- St. John Chrysostom, (347 – 407 AD)Homily 7 On Repentance and Compunction, p. 95 in FOTC, vol. 96.

Quotes Protestants do not agree with:

That you may not then, when you hear that He has chosen us, imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, says he, has He chosen us, and on this condition, that we should be holy and without blemish

– Homily 1 on Ephesians

Since though he has said here, He that believes in the Son has eternal life, and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: He that believes not the Son shall not see life, but the wrath of God abides on him;) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, This by itself is eternal life, nor, He that does but believe in the Son has eternal life, but by both expressions he declared this, that the thing does contain life, yet that if a right conversation follow not, there will follow a heavy punishment.

— Homily 31 on John

While commenting on the gospel of Matthew, he explains that Christ exhorts even believers that wicked actions will be judged precisely in order that they not put confidence in their faith alone.

“Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions;  “– Homily 69 on Matthew.

There is safety for you too who are strong, and this consists in making your hopes of salvation depend, next to the grace of God, on avoiding every act unworthy of this gift, and of God who gave it. — on the priesthood 3.5

For transparent madness it is to despise so great a dignity, without which it is not possible to obtain either our own salvation, or the good things which have been promised to us. For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious? — on the priesthood 4.1

Church Fathers on sola fide – Protestant Quotes vs Catholic Reality: Clement of Rome

Quotes that Protestants and Catholics agree with:

“Similarly we also, who by His will have been called in Christ Jesus, are not justified by ourselves, or our own wisdom or understanding or godliness, nor by such deeds as we have done in holiness of heart, but by that faith through which Almighty God has justified all men since the beginning of time. Glory be to Him, forever and ever, Amen.”- St. Clement of Rome (? – ~101 AD) (Letter to the Corinthians, par. 32)”

Quotes Protestants do not agree with:

“Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.”

First Epistle of Clement to the Corinthians, Chapter 30.

Highlights from: Scripture Wars: Justin Martyr’s Battle to Save the Old Testament for Christians

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The party of the Sadducees, for instance, accepted only the Torah, the five original books of Moses;2 the party of the Pharisees reckoned the prophets to have been inspired as well, along with a collection of wisdom literature they called the Ketuvim; while the large body of Greek-speaking Jews outside the Holy Land venerated the much longer Septuagint version and considered all of its contents to be Scripture, too — at least seven whole books more than in many modern Old Testaments, with additions to the standard books, to boot.

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Many second-century churches still read aloud from debatable works. Early, orthodox writings such as The Shepherd of Hermas and the Epistle of St. Clement to the Corinthians so straddled the line between truly sacred and merely profitable literature that even some of the greatest of the early Fathers (such as Irenaeus and Origen) considered them to be divinely inspired, and this at a time when the status of New Testament books such as Hebrews, Second Peter, James, and the book of Revelation was still warmly debated.

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And therefore the apostle Paul says: “Love is the fulfillment of the law, for he who loves the Lord has fulfilled the law” [Rom. 13:10]. But the Lord too, when He was asked, what was the first commandment, said: “Thou shalt love the Lord thy God with thy whole heart and with thy whole strength; and the second, like to it; thou shalt love thy neighbor as thyself. On these two commandments, He says, dependeth the whole law and the prophets” [Matt. 22:37–40]. So He has increased, through our faith in Him, our love toward God and our neighbor, rendering us godly and just and good. And therefore He has made a short word upon the earth.

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The Bible could never again fill the place alone; for the Christians also regarded it as a divine revelation.” In order to sever this common ground, writes Simon, “Akiba [became] the creator of a rabbinical Bible version elaborated with the aid of his pupil, Aquila, and designed to become the common property of all Jews; thus Judaizing the Bible, as it were, in opposition to the Christians. . . . Under Akiba’s guidance he gave the Greek-speaking Jews a rabbinical Bible.”189 Aquila’s was the first Bible to leave out the so-called Apocrypha “on purpose,” so to speak — and also many other Septuagint passages widely seen as favorable to Christianity. We know this not because we know the contents of his version (which has been lost)190 but because it was produced under the discipleship of Akiba — first to officially declare that the Deuterocanonical books lack that sacred quality that would “defile the hands.” “Akiba was the one who definitely fixed the canon of the Old Testament books,” according to Jewish Encyclopedia, and “he protested strongly against the canonicity of certain of the Apocrypha, Ecclesiasticus, for instance.”191 This rejection doesn’t seem to have been driven by any theological objections to the contents of the Deuterocanon, for the book of Ecclesiasticus (also known as Ben Sira — the only one Akiba mentions by name) does not contain anything particularly preferential to the Christian position. Books such as Esther and the Song of Songs, on the other hand, about which there had been serious debate within Judaism based on content, Akiba welcomed without hesitation. “To the same motive underlying his antagonism to the Apocrypha,” writes Simon, “namely, the desire to disarm Christians — especially Jewish Christians — who drew their ‘proofs’ from the Apocrypha, must also be attributed his wish to emancipate the Jews of the Dispersion from the domination of the Septuagint, the errors and inaccuracies in which frequently distorted the true meaning of Scripture, and were even used as arguments against the Jews by the Christians.”192

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Afterward, Akiba and the other Jamnia rabbis began the long process that culminated in the creation of what is known today as the Masoretic Text.193 Aquila, as we’ve noted, appears to have used some unknown combination of “not the Septuagint” texts for the creation of his Greek version, as did other early Jewish translators such as Theodotion and Symmachus the Ebionite.194 One of these texts seems to have become the skeleton around which the Masoretes (a group of later Hebrew scholars working during the early medieval period) developed the single authoritative Hebrew text for Rabbinic Judaism.195 The Dead Sea Scrolls (dating, once again, from the last two centuries B.C. and the first century A.D.) fully demonstrate the fact that early Hebrew Bibles showed far less uniformity of text than Rabbi Akiba preferred. Once the Jamnia rabbis exerted their hegemony, however, the push was on to create a single, “perfect” text sanctified down to the very letter. The final result, for the movement that became, by the late 200s or so, simply “Judaism,” is the Masoretic Text — the basis not only for the Leningrad Codex we cited earlier but, incidentally, for the beloved King James Bible of English Protestantism.

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This brings up a final, very important point about this second new canon, the canon of Akiba and Aquila: the fact, specifically, that theirs was not really “the Jewish canon” or even the canon of “most Jews” in the years to come. The truth is far less straightforward. Akiba was not speaking for all Jews, not even in his own day; and he offered his canon in competition to many other canons, equally Jewish. The Sadducees, the Essenes, and the Jews of the Diaspora — as well as their Semitic cousins, the Samaritans — all used different Bible texts before the revolts; and the Falashas (or Ethiopian Jews) still use a canon containing the Deuterocanonical books to this very day. Most of the Christians (at least for the first hundred years or so) were fully Jewish as well; and their loose, unofficial canon contained not only the Deuterocanonicals but at least twenty already agreed-upon New Testament books as well — all of which had been written by Jews. No, the Jamnia movement was a self-appointed “Committee of Public Safety” that arose during a military crisis and began claiming to speak for all Jews. In reality, they spoke only for a remnant of the Palestinian Pharisees, through the mouthpiece of a demonstrably false prophet, and for those Jews most obstinately opposed to Jesus.

Highlights from: The Eucharist: Mystery of Presence, Sacrifice, and Communion

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The Church’s sacraments are ordained for helping man in the spiritual life. But the spiritual life is analogous to the corporeal, since corporeal things bear a resemblance to spiritual. Now it is clear that just as generation is required for corporeal life, since thereby man receives life; and growth, whereby man is brought to maturity: so likewise food is required for the preservation of life. Consequently, just as for the spiritual life there had to be Baptism, which is spiritual generation; and Confirmation, which is spiritual growth: so there needed to be the sacrament of the Eucharist, which is spiritual food.2

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As we need to eat and drink daily to nourish our bodies, replenish our strength, and to grow, so we need the Eucharist to nourish, replenish, and increase our supernatural life, which is the life of Christ in us. This life consists above all in sanctifying grace and charity. Christ instituted the Eucharist, therefore, to be the food of eternal life.

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When men die, they leave a testament to their loved ones. They may leave certain reminders of their presence, such as letters, photographs, heirlooms, or their estate. On the night before His Passion, Christ also wished to leave a testament to His loved ones; as God, however, He was not limited in His choices. He left a testament that would not be outdone by any other, for He elected to leave to His bride, the Church, nothing less than Himself.

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Three Ends of the Eucharist In summary, there are three principal reasons for which Christ instituted the Eucharist: 1)to perpetuate His human presence among men as our Redeemer and the divine Victim for our souls; 2)to perpetuate His redemptive sacrifice, the supreme act of His burning charity, and allow us to join with Him in offering it to the Father; 3)and to unite Himself in intimate communion with us so as to be our spiritual food and drink.

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If the divine condescension is the characteristic way God reveals Himself in the Old Testament, then the Incarnation of God is in some way the most radically Jewish element of the Christian faith!

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The Incarnation is for the sake of man’s divinization, and the Eucharist is the means by which we are progressively being nourished in Christ’s divinity, through receiving His humanity.

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We enter the Covenant as children of God in Baptism and are brought to be mature members of the Covenant through Confirmation. Sins against the Covenant are forgiven through Penance and the effects of sin are further purified in Anointing of the Sick. Marriage is the privileged sign of the Covenant, which is essentially spousal, as indicated in Ephesians 5:32. The New Covenant has the glory of an eternal priesthood in which men are given the power to act in the person of Christ in administering the sacraments and to teach and govern the Mystical Body.

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The Eucharist, however, does not merely realize an aspect of the New Covenant or symbolize it, as marriage does. Jesus says that the Eucharist is “the New Covenant in my blood” (Luke 22:20). By giving us Communion, the Eucharist brings us into the most intimate union with Jesus and causes our divinization, and it also makes it possible for us to offer the most perfect worship of God by giving us the means to offer ourselves to the Father in union with Christ’s own sacrifice. The Eucharist therefore is the heart of the New Covenant.

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For Christ gave Himself entirely, holding absolutely nothing back, and in this He is a whole burnt offering or holocaust. He offers Himself under the sacramental sign of (unleavened) bread, and in this the Mass is like the cereal offerings. Christ offers Himself to atone for the sins of the world, and this fulfills the types of the sin and guilt offerings that were offered in propitiation for sin. Finally, Christ’s sacrifice establishes peace between God and man and between men, and thus it fulfills the types of the peace offerings. Furthermore, the immolated victim is given to all the faithful in communion, and this is also represented by the peace offerings.27

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First, it is the sacrament of the unity of the Church, for all the faithful partake of the “one bread.” It is one bread not in the appearances, but in the fact that every host contains one and the same Christ. It causes the unity of the Church by uniting those who partake of it with Christ and in Christ. Second, Holy Communion is said (by way of a rhetorical question) to be a partaking of the Blood and Body of Christ, which presupposes the doctrine of the real presence. Third, partaking in the Eucharist is compared analogously to partaking in the sacrifices offered to demons. As partaking of sacrifice offered to demons creates a union with the demons, so partaking of the Eucharist creates a union with Christ. Fourth, the comparison of the Eucharist with participation in a sacrifice to demons implies that the Eucharist is likewise a sacrifice in which the faithful participate.

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St. Augustine speaks of the sacrifice of the Mass offered for the faithful departed in his Faith, Hope and Charity (also known as the Enchiridion): And it cannot be denied that the souls of the dead obtain relief through the piety of their living friends, when they have the Sacrifice of the Mediator offered for them, or when alms are given in the Church on their behalf. But these things benefit those only who during their lives merited that these services should one day help them. For there is a manner of life neither so good as not to need such helps after death, nor so bad that they cannot be of benefit…. When, therefore, sacrifices either of the altar or of alms of any kind are offered for all the baptized dead, they are thank offerings for the very good; for those who were not very bad they are propitiatory offerings; and, though for the very bad they have no significance as helps for the dead, they do bring a measure of consolation to the living. And those who actually receive such profit, receive it in the form either of a complete remission of sin, or of at least an amelioration of their sentence.28