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 According to the Hebrew Bible, New Testament and Qur'an as well as their
respective interpretive literatures, Abraham is the first human to realize and act out
the divine will. Although foundational figures appear in literatures such as the
Gilgamesh Epic that are more ancient than the Hebrew Bible (Old Testament), these
have been forgotten to history and only rediscovered through archaeology and the
deciphering of dead languages. Abraham first appears in the book of Genesis and
serves as the original human to affirm monotheism and to act on that affirmation. The
symbolic meaning and significance of Abraham differs among the three great
monotheistic religious systems. 


Abraham's symbolic importance is first established in Genesis, where in
biblical religion he epitomizes obedience to the divine will. He obeys God's command
to leave his ancestral home for a foreign land (Genesis 12), to circumcise himself and
his male offspring as part of God's covenant (Gen. 17), exile his eldest son Ishmael
(Gen. 21) and finally, in his greatest act of obedience, raise up Isaac, his only
remaining child, as a burnt offering (Gen. 22). In return for his obedience, God
promises through the divine covenant to provide Abraham with a multitude of
offspring and a land in which his progeny will live. 
In the Christian Bible (New Testament), Abraham's significance lies in his
unwavering faith. In Romans 4, Abraham's merit is associated less with obedience to
the divine will than in his faith in God's ultimate grace. It is his faith that provides him
the merit for God's having chosen him for the covenant in the first place, and the
covenant becomes one of faith rather than obedience. Members of the divine covenant
are, therefore, only those who demonstrate faith in the saving power of Christ
(Galatians 4:21-5:1). 


In the Qur'an, Abraham signifies human submission (the meaning of the word,
Islam), to God (2:127-128, 37:103). Abraham rebels against idolatry (37: 83-99),
fulfills God's commands (2:124), raises up and purifies the foundations of God's
"House" in Mecca (2:125-132), and establishes his offspring there (13:37). Although
the ancient Israelites and Christians and Jews predate the emergence of Islamic
monotheism, they did not remain true to the divine covenants (5:12-14) because they
refused to submit themselves fully to God's absolute unity (9:30).  Therefore,
"Abraham was not a Jew nor a Christian, but was an early monotheist (hanif), one
who submits to God's will (muslim), not an idolater" (3:67). Abraham's importance is
so firmly established in the foundation narrative of the Hebrew Bible that he cannot
be ignored in subsequent scriptures. Each scripture, however, imbues a special quality
to the person of Abraham and the meaning of his character.  


The nature of Abraham's leadership is also depicted with some variety among
the three Scriptures. The Abraham of the Hebrew Bible is a literary character with
foibles and weaknesses who struggles to realize his role of lonely monotheist in an
uncertain and overwhelmingly idolatrous world. When he fears for his own life, he is
willing to risk the well-being of Sarah (12:12-13, 20:1-11), and he seems on occasion
even to question God's promise (17:15-18). By the time of the New Testament,
however, religious figures have taken on a more consistently righteous character:
"When hope seemed hopeless, his faith was such that he became 'father of many
nations,' in agreement with the words which had been spoken to him: 'Thus shall your
 descendants be'....And that is why Abraham's faith was 'counted to him for
righteousness.'  Those words were written, not for Abraham's sake alone, but for our
sake too: it is to be 'counted' in the same way to us who have faith in the God who
raised Jesus our Lord from the dead..." (Romans 4:18-24). And by the period of the
Qur'anic revelation, the biblical prophets (among whom was counted Abraham) were
considered free from error. Thus Abraham, as well as David and Solomon and a host
of other characters are free of all doubt and epitomize a somewhat different prophetic
image in the Qur'an. The strength of Abraham's intellect proves the true unity of God
(Q.6:74-79) and Abraham never doubts the divine will nor God's goodness (Q.37:83-
113).

 While Abraham's role in world history is, therefore, mythic founder of
monotheism, he symbolizes three different and often conflicting narratives. The
competing and polemical narratives transcend the person of Abraham and bring in the
other members of his family, including Sarah, Hagar, Isaac and Ishmael as well as
other scriptural characters and institutions. Not only does each narrative serve to
justify a theological position, it also serves as a polemic to argue against the
theological and institutional positions of the others. This, in turn has served to justify
and fuel ongoing intellectual, economic, political and military competition and
conflict between the three monotheistic religious systems in history.  




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The Holman Bible Dictionary, in its article "Church," explains the background of the word church (emphasis added throughout):
"Church is the English translation of the Greek word ekklesia. The use of the Greek term prior to the emergence of the Christian church is important as two streams of meaning flow from the history of its usage into the New Testament understanding of church.
"First, the Greek term which basically means 'called out' was commonly used to indicate an assembly of citizens of a Greek city and is so used in Acts 19:32, 39. The citizens who were quite conscious of their privileged status over against slaves and noncitizens were called to the assembly by a herald and dealt . . . with matters of common concern. When the early Christians understood themselves as constituting a church, no doubt exists that they perceived themselves as called out by God in Jesus Christ for a special purpose and that their status was a privileged one in Jesus Christ (Eph. 2:19).
"Second, the Greek term was used more than one hundred times in the Greek translation of the Old Testament in common use in the time of Jesus. The Hebrew term (qahal) meant simply 'assembly' and could be used in a variety of ways, referring for example to an assembling of prophets (1 Sam. 19:20), soldiers (Num. 22:4), or the people of God (Deut. 9:10). The use of the term in the Old Testament in referring to the people of God is important for understanding the term 'church' in the New Testament.
"The first Christians were [mostly] Jews who used the Greek translation of the Old Testament. For them to use a self-designation that was common in the Old Testament for the people of God reveals their understanding of the continuity that links the Old and New Testaments. The early Christians understood themselves as the people of the God who had revealed Himself in the Old Testament (Heb. 1:1-2), as the true children of Israel (Rom. 2:28-29) with Abraham as their father (Rom. 4:1-25), and as the people of the New Covenant prophesied in the Old Testament (Heb. 8:1-13).
"As a consequence of this broad background of meaning in the Greek and Old Testament worlds, the term 'church' is used in the New Testament of a local congregation of called-out Christians, such as the 'church of God which is at Corinth' (1 Cor. 1:2), and also of the entire people of God, such as in the affirmation that Christ is 'the head over all things to the church, which is his body' (Eph. 1:22-23)."

After Jesus' resurrection He instructed and encouraged His disciples over the course of 40 days (Acts 1:3). He told them to remain in Jerusalem so they could receive God's miraculous power. On Pentecost the disciples were assembled in Jerusalem when God gave them His Spirit, validated by signs and wonders (Acts 2:1-4). The apostle Peter then spoke to the people who were gathered from many nations to keep that feast (verses 5-14). On that day 3,000 people believed Peter's inspired words, repented of their past way of life and were baptized (verse 41).
When the apostle Paul visited gentiles in cities like Rome, Ephesus and Corinth, many kinds of people were added to God's Church. Age, race or sex made no difference. They all became "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). This is an important point: God makes people from all races and ages and from both sexes as one body of believers. We fellowship as the family of God.
But how does this godly fellowship begin?
Our fellowship begins with God the Father and His Son, Jesus Christ (1 John 1:3). It is God who calls us, and it is Christ who works with us and will resurrect us (John 6:44). Christ's disciples come into fellowship with each other after they have responded to God's fellowship from above. The disciples of Christ begin their fellowship with God through God's calling (verse 44). Then, led by God's Spirit and His human servants, they begin to meet and fellowship with one another (1 Corinthians 2:9-10; Hebrews 10:24-25).
Wonderful Christian fellowship with one another will grow in direct proportion to our respect and reverence for God. "Then those who feared the LORD spoke to one another, and the LORD listened and heard them; so a book of remembrance was written before Him for those who fear the LORD and who meditate on [esteem] His name. 'They shall be Mine,' says the LORD of hosts, 'on the day that I make them My jewels [literally "special treasure"]. And I will spare them as a man spares his own son who serves him'" (Malachi 3:16-17).
Christ's disciples look to God first, then to others who also first looked to God. God calls us to His fellowship: "God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord" (1 Corinthians 1:9). He invites us to participate in that fellowship through becoming members of His Church. Eventually all people will enjoy the same uplifting and encouraging fellowship when Christ returns to earth.
God's fellowship is reserved for those who strive to obey God and have faith in Him and His promises. God and members of His Church want you to share in His loving fellowship.
We who are a part of God's Church are much like you. We desire and pray for God's Kingdom to come to earth (Matthew 6:10). But, while we wait for that to take place, we are about our Father's business (Luke 2:49; Matthew 24:14; 28:19-20). We are united in a great mission, seeking to please Him by serving Him and mankind.
The United Church of God prays eagerly for new people to become part of the divine fellowship that exists between God and His Church. Those who respond to God's invitation will enjoy His uniting fellowship through God's Spirit. "Therefore if there is any consolation [encouragement] in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind" (Philippians 2:1-2).
The United Church of God extends a warm welcome to all those who honor God and His living principles of life

The Bible uses several analogies to teach us about God's Church—how it is organized, how it works and how we should relate to the Church and each other. One of these compares the Church with something close at hand—our amazing human body.

What does the Bible reveal about the way the Church is organized?

"For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ ... But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, wherewould the body be? But now indeed there are many members, yet one body ... Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues" (1 Corinthians 12:12, 18-20, 27-28).
To do the work God has given it to do, the Church is organized to function as a unit. In 1 Corinthians 12 Paul compared it to a human body made of many different parts with different functions, each being necessary for the smooth functioning of the whole. Paul even calls the Church Christ's Body (Colossians 1:24). Members of the Body should all "speak the same thing" (1 Corinthians 1:10) and do things decently and in order (1 Corinthians 14:40).

Who is the head of the Church?

"And He [Christ] is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence" (Colossians 1:18).
"And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all" (Ephesians 1:22-23).
Paul explained Christ's leadership role in the Church, not only as the head of a body, but as a husband who "loved the church and gave Himself for her" (Ephesians 5:25).
Christ nourishes and cherishes the Church; He made the ultimate sacrifice for it. The Church, in thankfulness and appreciation of His sacrifice, serves Him.

What are some of the serving responsibilities that were established in the Church?

"And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:11-13).
These serving responsibilities were given for the benefit of the whole Church, to help equip, edify and unify the Body. A person ordained to such responsibilities is generally called a "minister," a word that means servant. In the Scriptures they are also referred to as elders.

How are the elders to handle their responsibilities?

"The elders who are among you I exhort, I who am a fellow elder ...: Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock" (1 Peter 5:1-3).
Following Christ's example of service would prevent the misuses of power that occur naturally in human governments (Matthew 20:24-28; Luke 22:24-26). Leaders in God's service are commanded to work for the benefit of those they serve in an atmosphere of mutual love and respect.

What part do all members play in the effective working of the Body of Christ?

"But, speaking the truth in love, [we] may grow up in all things into Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love" (Ephesians 4:15-16).
"But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it" (1 Corinthians 12:24-26).
God calls and places each member individually in the Body where he or she can best grow and serve for the benefit of the entire Body.

What other analogies show how God supports and nurtures members through the Church?

"... The Jerusalem above is free, which is the mother of us all" (Galatians 4:26).
"I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit ... Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples" (John 15:1-8).
God, through His Church, cares for each of His children. Paul referred to the Church as "the mother of us all." As a mother feeds, clothes, teaches and comforts her children, the Church is to give the spiritual care that each member needs (see "God's Church Is Like a Loving Mother").
Jesus also compared this relationship with a grapevine. Each member attached to the vine draws nourishment and support from the vine and so can produce good fruit. But if that close-knit relationship is severed the branch will wither. Whether the comparison is to a body or a vine, the message is the same: Members of the Church must be connected to Jesus Christ and one another to grow and thrive. The Church is one of the greatest blessings God has given His children!

Are members to be active participants in the work and functioning of the Church?

"For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. For in fact the body is not one member but many. If the foot should say, 'Because I am not a hand, I am not of the body,' is it therefore not of the body? And if the ear should say, 'Because I am not an eye, I am not of the body,' is it therefore not of the body? ... And the eye cannot say to the hand, 'I have no need of you'; nor again the head to the feet, 'I have no need of you'" (1 Corinthians 12:13-16, 21).
When God gives us His Spirit, we become members of Christ's Body, His Church. He expects us, since we are members of His spiritual Body, to serve Him, to participate in its example to the world and its work of spreading the gospel. He also expects us to know, love and serve one another. He tells us, "By this all will know that you are My disciples, if you have love for one another" (John 13:35).
We can do this only if we are active participants in His work and service. The Scriptures admonish: "And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching" (Hebrews 10:24-25). Christ expects the members of His Body to be actively working together, cooperating to accomplish the mission He gave His Church.

Our word "baptize" is translated from the original Greek word "baptizo", which means to immerse.  All Greek Bible dictionaries define the word "baptizo" only as immerse, dip or plunge.  "Baptizo" does not mean sprinkle or pour.  If our Lord had wanted people to be sprinkled, he would have inspired the New Testament writers to use the Greek word "rhantizo".  If our Lord wanted people to be poured He would have inspired New Testament writers to use the Greek word "katacheo".  But he didn’t, so "baptizo" was used, which can only mean to immerse.
     Let’s look in the Bible to see how people were baptized.  In John 3:23 we read, "Now John also was baptizing in Aenon near Salim, because there was much water there."  Why was John baptizing near Salim?  "Because there was much water there."  Scriptural baptism, which is immersion, according to the Bible requires much water.
     In Mark 1:5 we read, "Then all the land of Judea, and those from Jerusalem, went out to Him, and were all baptized by him in the Jordan River."  Why was John baptizing in the Jordan River?  Could it be "because there was much water there" in a river?
     In Mark 1:9-10, we continue to read, "And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.  And immediately, coming up out of the water, He saw the heavens parting and the Spirit descending upon Him like a dove."  When Jesus was baptized, he was baptized in the Jordan River.  Why?  Again, because there is much water in a river which is required for scriptural baptism, which is immersion.  Also notice after Jesus was baptized, he came "up out of the water."  So scriptural baptism not only requires much water, but it also requires "coming up out of the water."  This cannot be said of sprinkling or pouring.
     Next we turn to Acts 8:36-39.  The evangelist, Philip, had been teaching the gospel or good news of Christ to an Ethiopian eunuch while they were riding along in a chariot.  Then in verses 36-39 we read: "Now as they went down the road, they came to some water.  And the eunuch said, See here is water, what hinders me from being baptized?  And Philip said, If you believe with all your heart, you may.  And he answered and said, I believe that Jesus Christ is the Son of God.  So he commanded the chariot to stand still.  And both Philip and the eunuch went down into the water, and he baptized him.  And when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more: and he went on his way rejoicing."  Here we see the baptism God has authorized in the Bible requires the "coming to some water", "going down into the water," and after a person is immersed it requires "coming up out of the water."  How much clearer could the Bible be on the mode of baptism?  Also notice after the eunuch was baptized, "he went on his way rejoicing."  Why?  Because he was now saved and all of his sins had been taken away.  This is certainly something for one to rejoice.
     Romans 6:4 says, "Therefore we were buried with him by baptism into death."  Here we see that baptism is a burial, which is what is done when one is immersed.  Sprinkling is not a burial; it is only sprinkling.  Neither is pouring a burial.  Both are unlawful substitutions made by man which will cause many people to be lost. 
     Colossians 2:12 says we are "buried with him in baptism, in which you also were raised with Him."  Here again God requires the one being baptized, to be buried and raised when he is baptized.  When we bury a dead person in the cemetery, we do not lay him out on the grass and sprinkle a little dirt on him.  No, that would be absurd, and it is just as absurd in trying to substitute sprinkling for baptism.  Sprinkling for baptism is foreign to the scriptures.  God did not authorize it.  There is not one instance anywhere in the Bible where anyone was sprinkled for baptism.
     But we then ask the question, from where then did sprinkling or pouring come?  The first recorded case in all of early church history was that of Novatian in 251 AD, who lay sick on his bed and water was poured on him.  Who made this first exception, man or God?  Man did without the authorization of God.  God has not approved of it.  Sprinkling is just as vain as if it had never been done.  This man made exception over the centuries became the man made accepted practice until at the Council of Ravenna in 1311 AD, man legalized sprinkling for baptism, but without God’s authority.
     The person who insists on following this man made teaching of sprinkling or pouring has refused to obey God.  Sprinkling is without God’s authority.  There is no baptism in the absence of immersion.  If you were sprinkled or poured, then you have not been scripturally baptized.  You still have every sin that you have ever committed and are still lost.  If you refuse to admit that your sprinkling is wrong, you will go to your grave refusing to do God's will.  On the Day of Judgment you will be eternally condemned to the fires of Hell.  Such a tragedy.