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There are many factors in this evolution of doctrine, of course, and probably no one has done more work on this question than Mark Noll.
I highly recommend his book for those who want a detailed analysis.
” “Yes,” answered the minister, “but I was not praying to God like you were.” “Certainly,” he replied, “I had not known until now that it was bad to pray to God.” when there was no liturgy suggested superstition.
It was too reminiscent of the Catholic practice of hallowing shrines and sacred spaces.
His was a vastly more ecclesial, sacramental view of the Christian life – one begun in baptism, and nourished through the Eucharist.
It was not conversion but .) And today, I realize that I am not the first one to note these incongruities in the Reformed tradition.
Calvin understood quite well the Patristic doctrine of baptismal regeneration.
It is difficult to overestimate how important liturgy and worship were to this view of Reformation.
I would not go so far as to say that it was destructive.
Obviously, Reformed doctrine evolved differently in France than in England, differently in Hungary than in Holland.
There is, in fact, a vast literature playing off Calvin against his heirs, or alternately defending them against the charge of innovation.
It is not an exaggeration to claim that this nineteenth-century Protestant evangelicalism differed from the religion of the Protestant Reformation as much as sixteenth-century Reformation Protestantism differed from the Roman Catholic theology from which it emerged.) to an ideology of denominationalism in which the form of Church is seen as accidental to Christian identity and only “new birth” counts as important?