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Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it.
Reformed theology characteristically views baptism as an outward sign of God's internal work, as John Calvin stated: “all who are clothed with the righteousness of Christ are at the same time regenerated by the Spirit, and that we have an earnest of this regeneration in baptism.” [21] Regeneration is further described as the "secret ...
Baptism is held by almost the entire Reformed tradition to effect regeneration, even in infants who are incapable of faith, by effecting faith which would come to fruition later. [50] However, Reformed theologians do not teach that baptism is necessarily bound to the forgiveness of sins, as opposed to the ex opere operato doctrine of baptismal ...
Spirit baptism has been variously defined as part of the sacraments of initiation into the church, as being synonymous with regeneration, or as being synonymous with Christian perfection. The term baptism with the Holy Spirit originates in the New Testament, and all Christian traditions accept it as a theological concept.
In an undated letter to his friend Samuel Ward, with whom he had served as a delegate to Dort, Davenant endorses the view (shared by Ward) that all baptized infants receive the remission of the guilt of original sin in baptism and that this constitutes their infant baptismal regeneration, justification, sanctification, and adoption. [7]
Cyprian was one of the earliest of the Church Fathers to enunciate clearly and unambiguously the doctrine of baptismal regeneration ("the idea that salvation happens at and by water baptism duly administered"): "While he attributed all the saving energy to the grace of God, he considered the 'laver of saving water' the instrument of God that ...
Infants should be baptised because there is only one church and one baptism, not a partial church and partial baptism. [15] The first part of the document, A Reply to Hubmaier, is an attack on Balthasar Hubmaier's position on baptism. The second part where Zwingli defends his own views demonstrates further development in his doctrine of baptism.
It was rather that Luther put "the chief point of salvation in physically eating the body of Christ," for he connected it with the forgiveness of sins. The same motive that had moved Zwingli so strongly to oppose images, the invocation of saints, and baptismal regeneration was present also in the struggle over the Supper: the fear of idolatry.