A History of Christian Doctrine #3 - Online Christian Library

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A History of Christian Doctrine 176 John] had come. . . . Proclamation of the name of Jesus in which all salvation is enclosed, and baptism in His name, are thus the distinguishing mark of the apostolic preaching and baptism which began on the Day of Pentecost. . . . What may not be presupposed, however, is that from the very first a specific formula was used . . . and even less still that it was always and everywhere the same. If a formula of this kind was required, it is hard to see why the simple “into Jesus Christ” of Gal. 3:27 and Rom. 6:3 did not contain all that was needed, or why it would not have been enough to include the term onoma [name] as in most of the relevant verses, e.g., “into the name of Jesus Christ” or “of the Lord Jesus Christ.” In the most solemn passage of all, however, though with no change of meaning, this short statement took the familiar Trinitarian form (Mt. 28:19) and this form . . . established itself in all parts of Christendom as the ecclesiastically normal and obligatory formula . . . It may be noted that what we have here is a custom that should be observed for the sake of ecumenical peace even though its exegetical, dogmatic and theological necessity cannot be demonstrated. . . . The only thing which is unconditionally necessary from a theological standpoint is that baptism should be a washing with water . . . and that whatever is said . . . should characterise it unequivocally as a movement into Jesus Christ, into the washing of man accomplished in Him. . . . The name of Jesus Christ, the place of salvation and the origin of all the related action, is here the object and goal of Christian action, which is referred
Liberalism and Neo-Orthodoxy and orientated to the name of Jesus Christ as this goal. In faith, love and baptism the Christian moves towards the name of Jesus Christ, towards Jesus Christ Himself. . . . When the community baptises, and when its candidates are baptised, they are on the way into that strong tower [Proverbs 18:10], on the way to the One who enters Jerusalem, the Lord, their Creator, Reconciler and Redeemer. One might also think here of the virgins who go to meet the Bridegroom with their lamps. . . . Baptism is a going forth to Jesus Christ. Barth explained that the wording of Matthew 28:19 actually points to Jesus Christ and His saving work. For him, the three titles do not refer to three names but to the one name of God. They signify God’s redemptive work in Jesus Christ in light of the past (salvation history, the plan of God through the ages), the present (Christ’s act of atonement as applied to the believer), and the future (the ongoing work of God in the individual and in the world): 203 Mt. 28:19 . . . is an extension of the christological formulae of Acts and Paul. . . . The apostles are to baptise them, not into three names, but into one name expounded in three different ways. . . . If the mention of Father, Son and Holy Ghost is to be regarded as an enumeration, it is the enumeration of the dimensions of the one name of God, i.e., of His one work and word, of His one act of salvation and 177
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A HISTORY of Christian Doctrine The
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Preface This book surveys the histo
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1 The Pentecostal Movement The firs
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The Pentecostal Movement As people
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3 The Jesus Name Controversy The se
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Appendixes
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Appendix C Answering the Charge of
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