How is baptism carried out in a Protestant church? Orthodoxy - Protestantism. Baptism. Is there re-baptism?

Correct Baptism through complete triple immersion

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Baptism

"Do not approach baptism as you approach plain water,
but as to spiritual grace, given with water"

At the heart of the disagreement in the understanding of baptism between Orthodox and Protestants lies a deep-seated disagreement on the issue of salvation. Protestants emphasize the moment at which the believer “accepted Christ as his personal Savior.” All his sins are forgiven and the Kingdom of God is guaranteed. Orthodoxy understands salvation as the life of God within a person, the healing of flesh and spirit by the grace of God dwelling in us (Col. 1:27).

S.V. Sannikov writes: “The dogma of the Orthodox Church identifies baptism with rebirth, believing that death to sin and rebirth from the Holy Spirit occurs to the baptized person regardless of his personal faith. Thus, it is stated that at baptism (if the sacrament is performed correctly), rebirth necessarily occurs." This is an incorrect understanding of the sacrament. This is what the dogmatics of the Catholic Church teaches. In Orthodoxy, even those who have never read the works of Athanasius the Great are familiar with his formula: " God does not save us without us!”, and therefore this reproach of the Baptist theologian, as often happens, is directed to the wrong address.

The path to the heavenly Jerusalem lies through purification and rebirth here on earth. As we see, sometimes Protestants confuse two different actions, often called by the same word - “revival”. Orthodoxy also has the concept of rebirth as the acquisition of faith, repentance, devotion, etc. But when we talk about rebirth in the sacrament of baptism, deeper things are meant. Namely: adoption as sons to God through Jesus Christ (Eph. 1:5). The first rebirth reveals the Savior, the second unites us with Him. He who is reborn by faith comes to the font to revive his fallen nature to newness of life (Rom. 6:4), to become a child of God. The Apostle John preaches the gospel about these two rebirths of the soul: And to those who received Him, to those who believed in His name, He gave the power to become children of God (John 1:12). Baptism truly marks the birth of a new person. New not only in mentality, but also in the nature of unity with God. Because you...received the Spirit of adoption - reminds the apostle. Paul to "carnal" Christians. “So, no one should think that supposedly baptism is the grace of remission of sins only, as John’s baptism was, but it is also the grace of adoption,” says St. Cyril of Jerusalem. . If we understand “regeneration” only in its first meaning, then how can a person be reborn (i.e., born again) without being buried in baptism (Rom. 6:4)?

If a Protestant comes to the font because he is already with Christ, then an Orthodox is baptized because he wants to live more closely with Christ. A Protestant, by the act of baptism, testifies that he is healthy. For the Orthodox, baptism is the path to healing, the medicine necessary to recreate the primitive unity with God.

The sacrament of holy baptism was established by the Lord Jesus Christ Himself. Therefore, in this immersion we must see something more than just another form for a previously former content. The Savior would not have established an additional rite in which something would have been done that had already been done in another form or rite. This means that the sacrament of baptism must have its own, so to speak, specificity. It must be different from everything else. In baptism something must take place that, in principle, did not and could not exist either in the Old Testament religion of Israel, much less among the pagans. Baptism is a sacrament of the New Testament of Jesus Christ. Therefore, in its essence it must definitely be unique, just as the Maker of the Covenant Himself is unique.

We do not find this unique essence of baptism in the Baptist confession. All their concepts come down to repeating what was possible and continues to be possible without being immersed in water three times. Baptist theology distinguishes mainly three main elements in baptism: repentance, a promise to God, and a testimony of one's faith. All this is present in the Orthodox teaching on baptism, but for us these are service moments necessary for accepting a special gift. The main thing in baptism is the gift of the Holy Spirit, which the apostle speaks about. Peter (Acts 2:38). For Protestants, the conditions for accepting the gift given in baptism are cultivated into its meaning. The rest is denied. Thus, according to Orthodox opinion, baptism among Protestants remains mediocre. It is difficult for God to give a gift where it is not expected at all. So, let's look at the necessary elements of baptism that are common to Christian denominations, but its components are the essence of Baptism.

1) Repentance. But, the one who wants to be baptized must have it even before baptism. It should be an integral part of spiritual life even after baptism. We repent daily in the most serious meaning of this word. At least for this reason, repentance cannot be the essence of baptism.

2) Promising God a good conscience, etc. also took place in the pre-Christian period. And it also naturally forms part of everyday prayers (for example: evening prayers). As many times a Christian offends God, the same number of times he repents and promises to abide. And although we... were baptized into His death... we were buried with Him by baptism into death (Rom. 6:3-4). But, I die every day (1 Cor. 15:31) - the apostle testifies of himself. Paul. This means that these important moments are not at all unique or inimitable, so that a separate ritual action can be established for their sake.

3) Testimony of faith and salvation by the rite of immersion is acceptable only as an appendix, accompanying, and not as constituting its essence. To whom does the baptized person testify, to whom does he convince of his salvation, faith and devotion? If God, then God is greater than our heart and knows everything (1 John 3:20). Why would He, as Southey puts it, “take advantage of the confirmation of the reality of salvation”? And if this is a testimony for people, then is it really necessary for Baptists to be convinced in a ritual way that their brother accepted Christ as a personal Savior? So let your light shine before people, so that they may see your good works and glorify your Father in heaven (Matt. 5:16; 1 Pet. 2:12; Phil. 2:15). If life itself does not sufficiently assure brothers in Christ of the sincerity of their hearts, then can a ritual seriously testify to anything? It is not difficult to be baptized and make a promise. Simon the sorcerer and the incestuous man, Diotrephes and the like were also baptized.

A preliminary conclusion from the above: Protestant baptism is devoid of specificity. Protestants themselves do not see anything special in it. We will see this further by reading their own statements.

Everything that Protestants say about the symbolism of baptism, Orthodox have been recognizing for 2000 years. The difference between us, as in other cases, lies in what they deny about baptism, and not in what they affirm about it.

It is best to get acquainted with the Baptist attitude to baptism from the words of the Baptists themselves. The word is given to the most authoritative sources: “Baptism symbolizes repentance and forgiveness of sins (Acts 2:38; 22:16), writes Ch. Ryrie, union with Christ (Rom. 6:1-10), the beginning of the path of a disciple of Christ ( Matthew 28:19) Baptism marks the beginning of the Christian life (although in itself it does not produce the forgiveness of sins or all the other things listed above)." . So, baptism in the understanding of Baptists is a wealth of symbols and the absolute absence of an essential (effective) part of the act of baptism itself. "Water baptism and the Lord's supper... are not sacraments, but institutions. They do not in themselves communicate grace. They are external symbols." This is what Baptists themselves call their basic principles. .

Baptists, apparently, are embarrassed to call those actions that they do not consider sacraments rituals. That is why baptism is not often called a ritual. They made this word dissonant with their accusatory sermons, therefore, for some reason, they call those sacraments that turned into rituals “establishments.” Although it was established by the Lord, first of all, not the form, order or sequence, but the mysterious (i.e. incomprehensible) content.

Their attitude towards the sacrament of baptism will become clearer if you pay attention to how they call this act. Henry Clarence Thiessen: "There are two rituals in the Church: baptism and the Lord's Supper. These rituals are called rites or sacrament... To avoid mysticism and sacramentalism, characterized by the expression "sacrament" (sacrament), it would be better to use the word "rite" to define these two rituals of the Church." . Master of Theology M.V. Ivanov says this about baptism and the Eucharist: “(Christianity) adhered to two obligatory ceremonies: Water baptism and the Lord’s Supper.” .

“There is no more unfounded accusation than the assertion that Baptists adhere to rituals and sacraments. They precisely deny them,” the ECB arrogantly declare. In fact, there is no more unfounded statement than that Baptists deny both ritual and sacrament. The action of the Spirit of God (i.e. the sacrament) was certainly rejected by them, but ritualism remained. Forms and actions, like empty vessels, were left alone without content.

“God, in His mercy, can give His gifts to people who perform symbolic actions; however, the institution itself does not carry power,” explains Charles Ryrie. Yes, the establishment itself, of course, cannot have force, because it does not exist on its own. But if “symbolic actions” are accompanied by reverent prayer for the sending of the Holy Spirit, then God, faithful to His promises (Luke 11:13; John 14:13; Matt. 7:11; 21:22; Mark 11:24) , according to His mercy, gives His gifts. Then the form becomes meaningful, then the “symbolic actions” become a sacrament. Otherwise, if the latter does not happen, and no one even asks or expects a gift from God, only an empty shell remains. The saddest thing is that Protestant theology actually agrees with this (and sometimes strongly affirms it). This is probably why, according to G.K. Thyssen, “in baptism... there are no special manifestations of grace.” .

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Read also on the topic:

Sacrament of Baptism- Archpriest Mikhail Pomazansky
Without Baptism you cannot enter the Kingdom of God- opinion of the Holy Fathers
An Exhortation on the Right and Worthy Practice of the Greatest and Most Holy Sacrament of Baptism(from official bishop's decrees) - St. Luke Voino-Yasenetsky
Saint Luke against the Patriarch and Bishops- One day
Why haven't you been baptized yet?(Answers to 15 objections) - Priest Daniil Sysoev
It is unacceptable to baptize people through dousing- Priest Daniil Sysoev
About the obligatory full three-time immersion at Baptism- Ignatius Lapkin
Teachings of the Eastern Orthodox Church on baptism, de-baptism, re-baptism and baptism- Vladimir Smirnov
About the sacrament of baptism
About infant baptism- Anti-sectarian catechism
About the essence of the Sacrament of Baptism- Path to the temple
About baptism without faith- Priest Oleg Bulychev
Opening the Door: Baptism- Archpriest Mikhail Shpolyansky

Protestants in holy baptism see only images and symbols: “Baptism, according to the Holy Scriptures, is a symbol of the burial of a sinful life,” “baptism is a prototype of the washing away of our sins,” “our public testimony before people and before God that in the death of Christ We have found salvation." . “Baptism reminds us of the reality of our union with Christ, as we are united to Him in the likeness of His death, burial and resurrection.” . “The baptism ceremony certainly symbolizes our burial and resurrection with Christ.” . “Baptism with water is an outward sign of the baptism of the Holy Spirit that has previously taken place in the soul.” . “It is the open and public confession of Christ as Lord.” . “It is a solemn promise to God of a good conscience, and also a visible sign of faith.” . “Baptism is the public confession of the Lord Jesus Christ as personal Savior and the solemn act of voluntarily giving oneself to the service of God.” . In a military style, the confession of the “Basic Principles of the Faith of Evangelical Christian Baptists” sounds ceremoniously. But this oath is entirely a human public event. At this solemn parade, Baptists assign the pulpit of a marshal to God, who only looks approvingly from above. There is no place for Him in the creation of the very triumph and holiness of baptism.

The Apostle Paul sees baptism as both a symbol and a reality, calling it the washing of regeneration and renewal of the Holy Spirit (Titus 3:5). If we admit that God Himself acts in baptism (i.e. simply agree with Holy Scripture), then it is a sacrament, i.e. human action filled with the grace of God. The Apostle Paul quite clearly confesses baptism to be the work of the Holy Spirit, and not just human, saying: we were all baptized by one Spirit into one body... and we were all given one drink of one Spirit (1 Cor. 12:13). John the Baptist saw the same fullness of New Testament baptism: I baptize you with water for repentance, but He who comes after me... will baptize you with the Holy Spirit (Matthew 3:11). It is this reality of the Spirit of God in baptism that Protestant theologians deny.

Protestants prefer to identify human will with the new-born and cleansing action of the Holy Spirit. But, by faith a person comes to the font to be cleansed, and spiritual birth (i.e. baptism John 3:3) takes place from above. And some of you were such (sinners), writes St. Paul to the Corinthians, - but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God (1 Cor. 6:11). The Apostle Barnabas also does not think at all like a Protestant: “Baptism is given for the remission of sins. We enter the water burdened with sins and uncleanness, and we come out of the water bearing fruit in our hearts with fear and hope.” . Clement of Alexandria thinks the same way, who in the sacrament of baptism sees more than just our testimony of what happened to us the day before: “By being immersed (in water), we are enlightened. By being enlightened, we are adopted as sons of God. By being adopted, we become perfect and through this immortal ... this action is also called: grace, enlightenment and font." .

In Charles Ryrie’s 6-point paragraph “The Importance of Baptism,” the importance is seen in the following: “1) Jesus was baptized... 2) Jesus’ disciples baptized... 3) He commanded baptism... 4) In apostolic times, all who believed were baptized... 5) ...baptism is a symbolic representation of theological truths... 6) In the Epistle to the Hebrews, baptism is listed among other fundamental principles...". . Thus, the theme of the importance of baptism turns into a rationale for the fact that it must happen. But why is it so important to be so mandatory? Is it because it is symbolic? But in the Church much is symbolic. Even in Protestant communities there are many traditions, rituals, gestures and other moments “symbolically depicting theological truths.”

Apparently internally understanding that there must still be some kind of uniqueness and importance in holy baptism, Protestant theologians nevertheless find no greater value in it than ritual symbolism. “Christian baptism,” Charles Ryrie summarizes his presentation, “symbolizes the acceptance of the Good News, union with the Savior and entry into the Church. This is the deep meaning of baptism; without understanding this, we spiritually rob ourselves.” . If the theologian calls the symbolic meaning depth, then the Baptists do not suggest a more significant depth and meaning in baptism than the conventional, symbolic. Well, we can congratulate them on the fact that they at least perfectly understand the symbolism of baptism. From the Orthodox point of view, the one who “spiritually robs himself” is the one who sees only pictures and images of spirituality in the divinely established, spiritual sacrament.

Millard Erickson on the meaning of baptism: "It has great importance, for it represents a sign of the believer’s union with Christ, and recognition of this union is an additional act of faith, cementing this connection even more firmly.” So, Protestant theology sees the “great significance” of baptism, again, not in it itself, but in the fact what it represents. But such an idea of baptism does not at all distinguish it from other good deeds or actions, such as: forgiveness of offenses, helping others, preaching, piety, etc. Don’t all of them “represent a sign of the believer’s union with Christ "? and don’t they affirm (cement) a Christian in goodness?

Baptists, whose name comes from the name of this sacrament, explain its necessity, in our opinion, extremely poorly: “Christ commanded to be baptized (Matthew 28:19-20). Since this rite was prescribed by Him, it should be accepted as soon as possible. as a prescription, and not as a sacrament. In itself, it does not produce any spiritual change in a person. We continue to perform the rite of baptism simply because Christ commanded so, and because it plays the role of public testimony. It confirms the fact of a person’s salvation for himself and for those around him." . Confirms salvation for the saved?! A person experiencing salvation does not need confirmation, especially artificial (ritual)! It’s the same as someone floating in the waves demonstratively splashing the water to convince himself and others that he is really swimming. And if a saved person really needs confirmation of the salvation he experiences, then it is reasonable to ask the question: did he really accept Christ into his heart?

“So baptism is an expression of faith,” concludes M. Erickson after a detailed consideration of this topic, “and evidence of a person’s unity with Christ in his death and resurrection, that is, his spiritual circumcision is a public demonstration of fidelity to Christ.” . So, is baptism really only necessary for the public? Is it only for the public that Baptist congregations organize a demonstration and show of the faithfulness of those baptized to Christ? Is the meaning of baptism realized not in the font itself, but outside - in the minds of the audience? “Baptism is a powerful statement,” continues M. Erickson, “It is a proclamation of the truly accomplished works of Christ... It is a symbol, not a sign, for it clearly expresses the truth being conveyed. There is no internal connection between the sign and its correspondence. For example, a green traffic light we simply conventionally perceive it as permission to go further. But at the intersection with the railway, the meaning of the sign located there is different - it is a symbol, it clearly shows that here the highway intersects with the railway tracks. Baptism is a symbol, not a sign, since it represents death and the resurrection of the believer with Christ." . One way or another, the meaning of baptism remains purely external and practical. The sign at the intersection does not in any way influence the intersection of roads and does not create it. It is necessary only insofar as there are people who may not know about this intersection. He serves them. The sign only “visually expresses,” “clearly shows,” and “personifies” a fact that it itself does not contribute to. Roads intersect in any case, with or without a sign. It is needed for third parties. Thus, the question of the necessity of baptism for the person being baptized remains open.

According to Protestants, nothing significant happens and cannot happen in baptism. Everything that can be salvific for someone striving for salvation has already happened before baptism, for which only symbolism remains.

Ananias said to Paul (then Saul): So why are you delaying? Arise, be baptized and wash away your sins, calling on the name of the Lord Jesus (Acts 22:16). Probably, in the place of Saul, a competent Baptist theologian would have answered Ananias that there is no need to add “wash away your sins” after the word “be baptized,” because “the one who is baptized by the act of baptism confesses that through faith he has (already!) entered into close communion with Christ and received forgiveness of sins from Him." . “Baptism is, as it were, a confirmation that we have already accepted the gift of salvation, that the sacrifice of Calvary and the Holy Spirit have already accomplished the work of salvation in our hearts, that we have already accepted the life given to us in Christ and are enjoying it.” . The same words could be raised as an objection. Peter, who also inextricably connects the forgiveness of sins with the sacrament of baptism, saying: Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins and receive the gift of the Holy Spirit (Acts 2:38). Peter calls for baptism for the forgiveness of sins, and not for confessing forgiveness already received. All of you who were baptized into Christ have put on Christ (Gal. 3:27), and not the other way around!

Baptists, having excluded mystery from the sacraments and services, turned their religion into continuous psychotraining. If baptism is only something that I want to testify before God, if it is only a human action and God Himself is absent in the act of baptism, then baptism itself is nothing more than a strange, purely human rite that does not have the slightest message of Divine grace. . With this view of baptism, Christ’s teaching about the grace-filled connection between baptism and salvation looks strange and even somewhat cruel. “Whoever believes and performs such and such a ritual will be saved!” (Mark 16:16). Something to think about! The obligatory nature of baptism is obvious (John 3:5), and if it is without grace, then the apostles are no better than the Pharisees, whom everyone is accustomed to accusing of ritualism. Then the sacrament of baptism turns into an empty formality, but without which, for some reason, according to the Savior, no one will enter the Kingdom of God (John 3:5). “Although baptism does not save,” writes Samuel Waldron, “it does formalize salvation in a rite or agreement.” . In this light, baptism is likened to a certificate from a place of work (service, study), without which we will not be registered in the city. So it turns out that in order to register in Heavenly Jerusalem, it is necessary to have our own testimony, certified by a ritual, without which they will not believe us that we have “already accepted the life given to us in Christ and are enjoying it.” .

If we admit that God acts in baptism, which sensible Baptists easily agree with, then the defectiveness of the Protestant concept becomes more obvious. The fact is that even in the case when Baptists recognize the action of God in the sacrament of baptism, then in their (general Protestant) understanding of this institution, He still has nothing to do there!

All Protestants, citing 1 Peter 3:21, reduce baptism to an oath of allegiance to God and “a promise to God of a good conscience.” “This argument is based on an incorrect translation of Scripture. I must say with regret,” notes Deacon Andrei Kuraev, “that the Synodal translators made a mistake in this place. Closer to the original is the Church Slavonic translation: baptism is not a promise to God of a good conscience, but an interrogation of God’s conscience Here baptism turns out to be not an offering, not a promise, but a request... Maybe St. Cyril and Methodius did not understand Greek well? we are talking about the granting of a good conscience in baptism. Moreover, the context of St. Gregory’s theology does not allow the interpretation of baptism as a vow at all. With reference to Ecl. 5:4, Gregory the Theologian writes: “Do not promise God anything, even a small one. Because everything that is God is before it is received from you."

Verb eperwtao in classical Greek can mean promise. But in the New Testament Koine it clearly has the meaning of questioning, asking. For example, Matt. 16:1: Pharisees ephrwthsan- “asked” Christ. This verb is also found in Matt. 22:46; Mk. 9:32; 11:29; OK. 2:46; 6:9; Rome. 10:20; 1 Cor. 14.35. The verbal noun from it is used in 1 Pet. 3:21. And there is not a single case of the use of this Greek verb in the corpus of New Testament texts in the sense of a promise, an offering. The Latin translation of this word is quite logical: interrogare, rogare, i.e. also - question, request. And even in Protestant literature one can already find the correct understanding of this verse: baptism is a request. . What is this request about? The continuation of the phrase of the Apostle Peter explains: Baptism... saves through the resurrection of Jesus Christ. Baptism gives a gift from God ( eiV Qoўn) through resurrection ( diў aўnastasewV) Jesus Christ. A gift is not offered to God, but help is expected from God. Baptism saves not because in it we promise something to God, but because the Savior gives us the fruit of his resurrection. In baptism we ask God for the gift of a good, renewed conscience."

If we still insist on the synodal translation of this passage, it will turn out that by sheer force of will a person is able to acquire a good conscience. Good conscience, i.e. purity of the soul is the gift that John Chrysostom speaks about: “In baptism, a gift is communicated through a sensory thing - water.” . And if someone who believes even without Christ has a good conscience, in which he is so confident that he even takes an oath that he will always have it, then why should he “be buried with Christ by baptism into death”? If the believer already has everything that is necessary for salvation even without baptism, then isn’t baptism completely unnecessary?

And indeed, the Baptists did everything to give birth to this conclusion. For example, in three chapters of the book by P.I. Rogozin, dedicated to baptism, we do not find an answer to the main question: what makes the act of baptism necessary?

In Chapter I - “Baptism” - Rogozin briefly states that “from the beginning of the 3rd century until the present day.” no one really understood and does not understand the essence of baptism (except the Baptists, of course).

In Chapter II - “What is baptism?” - the answer is given: “baptism is our public testimony before people and before God that... we have found salvation.” .

In Chapter III, “Does Baptism Save?” the answer is that it, of course, does not save, and is not intended to do so. G.K. Thyssen expressed this more clearly: “It is quite obvious that baptism does not produce salvation, it rather follows it.” . Of course, no act, including baptism, can in itself “produce salvation,” but in Orthodoxy baptism is associated with “performing salvation” (Phil. 2:12), for it is accepted for its sake. In Baptistism there is no connection with the realization of salvation. It only “follows him” as a notice follows an event. It itself does not participate one iota in its creation.

And yet, after loud statements that only “those and only those who know the Lord (Jer. 31:34), who have spiritual circumcision (Phil. 3:3), and are born of God (John . 1:12-13)". . And in general: “Baptism does not save anyone. Christ saves with His most pure Blood,” the same question remains: then why is it needed? Why is baptism so necessary? Why does this condition entry into the Kingdom of Heaven? Protestants are not allowed to point out the vital necessity of baptism. All attempts at explanation are built according to the following template in a more or less expanded form: “Baptism is a personal command of the Lord, given: to preachers of the Gospel to baptize (Matthew 28:19), and to those who believe in the Gospel to be baptized (Acts 2:38).” . . "The Lord did not propose to perform these rituals. He commanded them to be performed! ... These sacred rites (baptism and breaking of bread) are God's ordinances, and we must fulfill them as God-given duties." . That's it, everything is strictly “in the Gospel”. Everything is confirmed by quotes, who should do what. But why? If the apostles baptized only because Christ told them so or they had such “responsibilities,” but they themselves did not see any vital necessity in this, then they turn out to be worse than the Pharisees, who saw some kind of mysterious meaning in the most absurd rite !

Basil the Great, whom many Baptist theologians consider to be in tune with themselves and without irony call him one of the Fathers of the Church, also fundamentally disagrees with the Protestant concept of baptism: “Why are we Christians? Everyone will say: by faith. And how are we saved? By being reborn precisely by the grace given in baptism. For how else can one be saved?" . “The image of death is water, but the guarantee of life is given by the Spirit.” . Saint Ambrose thinks the same way: “The catechumen also believes in the cross of the Lord Jesus, by which he himself is marked, but if he is not baptized in the name of the Father and the Son and the Holy Spirit, then he cannot receive remission of sins and be honored with the gift of spiritual grace.” .

Protestants, on the one hand, argue that a person cannot have works that contribute to salvation, and on the other hand, a purely human matter - baptism turns out to be a matter that determines entry into the Kingdom of Heaven. If indeed, as the author writes, “we have already accepted the gift of salvation... the work of our salvation in our heart” has already been accomplished, then what prevents us from entering the Kingdom of God? If a person has “entered into close communion with Christ,” then it is inappropriate for Christ not to allow such a person into His Kingdom just because he did not fulfill an empty formality. Is it really possible that if a person has testified thousands of times before people and God about his salvation, promised thousands of times to be faithful, all this does not count if at the same time he has not plunged into water?!

Even if Protestants agree that sins are forgiven in baptism, while maintaining their concept, this does not make it necessary. And although a bad person cannot enter the Kingdom of God (Rev. 21:27), if you consider that even without cleansing baptism he is in close communion with God, then you can no longer call him bad!

A brief conclusion from all of the above: the Baptist understanding of the sacrament of baptism can be defined as fragmentary, partial. Moreover, the fragments of the Orthodox teaching on baptism accepted by Baptists are the most superficial - symbolic and psychological. This is what, from an Orthodox point of view, makes such an “incomplete” understanding of baptism heretical. Now, perhaps, it is time to move on to the presentation of the Orthodox understanding of this great sacrament.

The church contains the fullness of the gifts of the Holy Spirit (Eph. 1:23). Only life in the Church is life in Christ, for the Church is the Body of Christ, and we are members of His body, of His flesh and of His bones (Eph. 5:30). Therefore, entry into the Church (i.e. baptism) is communion of the Church, communion of Christ, therefore it cannot be without grace. Christ himself, in a conversation with Nicodemus, called baptism the birth from above: truly, truly, I say to you: unless someone is born again, he cannot see the Kingdom of God... unless someone is born of water and the Spirit, he cannot enter the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit (John 3:3:5-6). “When “spirit” and “flesh” are opposed to each other (Gal. 5:16-23; Rom. 8:5-8), then what is meant is not soul and body, but two opposite directions of life, which, penetrating into the being of man, are, as it were, two hostile natures in him. The sinful principle is so rooted in the fallen nature of man that the latter can free itself from it only through re-creation, which only God is able to create. The Son of God, having assumed human nature, recreated it in Himself and gave the opportunity to all people, through belonging to His Body - the Church, to be participants in this new nature, joint heirs, constituting one body, and partakers of His promise (Eph. 3:6) and only he who is in Christ is a new creation (2 Cor. 5 :17). The beginning of this new, spiritual, communal life with God is given to a person in baptism." .

The Lord has provided a way by which one can receive the spiritual seed of the New Adam. This seed is the beginning of birth! Sins are forgiven in many sacraments. Forgiveness of personal sins in baptism is not its purpose (goal). What is special about the sacrament of baptism? The whole essence of baptism is that in this sacrament the birth of a new person occurs. John the Theologian writes that everyone born of God does not commit sin, because His seed abides in him, and he cannot sin because he is born of God (1 John 3:9). The doctrine of baptism as a seed is not only Orthodox, but also Apostolic. “God the Word enters man and abides in him as a seed. Saving grace is the gift of God, which, like the Divine seed, is infused into everyone who is baptized.” . This makes baptism an incomprehensible sacrament. At baptism, a seed is given that we must grow in ourselves. Does transformation into a new person happen automatically? No, we remain carnal, i.e. susceptible to all diseases (spiritual and physical) and death itself. Something else happens: the seed of the New Man is infused into our old man and, as with every sacrament, sanctification occurs. However, the old man does not automatically turn into the pristine. What happens in a person? The primary infection in us does not disappear and is not diminished in the least. But at the same time, something new is given in baptism - the firstfruits of otherness, a new (for fallen nature) image of unity with God, the beginning of life in Christ. The new is introduced into the old in order to transform the whole nature with this newness and make it Christ-like. “This future life, as it were, flows in and mixes with this present one.” . Thus, a person breaks out of the state of fatal death, the dominance of a damaged nature. “Human nature was renewed by the Redemption. The God-man renewed it with Himself and in Himself. Such human nature renewed by the Lord is grafted, so to speak, onto fallen nature through baptism. Baptism, without destroying nature, destroys its state of fall; without making nature different, it changes its state, having united human nature with the nature of God,” with reference to 1 Pet. 1:4 expounds Orthodox teaching by Saint Ignatius Brianchaninov.

The tree of life has been planted, but it would be inappropriate to talk about the forgiveness of original sin or that it is not completely forgiven. Personal sins are forgiven. Original sin is not enough to simply forgive. This is a damage to nature that requires effective healing. This is a disease, it is not enough to forgive it, it needs to be healed. We see a healed nature in the risen Christ. The one who remains mortal (i.e., perishable) has not yet been healed. He was given only the beginning, only the seed of Christ's transfiguration. Having destroyed the dictate of sin in us, baptism does not destroy it itself. We do not cease to be capable of committing sin. “The font gives remission of sins committed, not those committed.” . With the help of God's grace given in baptism, we ourselves have to eradicate sinful inclinations within ourselves. “We must try so that you know in what way you can achieve the remission of sins and receive the hope of inheriting the promised blessings. There is no other way to this except that, having come to know Christ and having been washed by baptism for the remission of sins, you then begin to live sinlessly.” . “Christ is planted in our hearts through the sacrament of holy baptism, like a seed into the ground. This gift is perfect by itself: but we either develop it or suppress it, judging by the way we live. For this reason, the gift shines in all its grace only in those who cultivate themselves with the commandments of the Gospel and according to the measure of this cultivation.” .

The gracious Kingdom of Christ has only just begun in baptism, but has not yet conquered his entire nature, has not completely transformed it into itself. In this sense, it is obvious that even with a valid sacrament, the strength of its effectiveness depends entirely on the course of further spiritual struggle. “Spiritual grace,” says St. Cyprian of Carthage, “which in baptism is equally accepted by believers, then by our behavior and actions either decreases or increases, just as in the Gospel the seed of the Lord is equally sown, but, due to the difference in soil, some are depleted and others multiplies in varied abundance, bearing fruit thirty, sixty or a hundred times more." . Saint Ignatius Brianchaninov: “A baptized person, doing good that belongs to a renewed nature, develops in himself the grace of the All-Holy Spirit received at baptism, which, being unchangeable in itself, shines brighter in a person as he does Christ’s good. So the unchanging himself shines brighter in itself, a ray of sunshine the freer the sky is from clouds. On the contrary: by doing evil after baptism, bringing activity to the fallen nature, reviving it, a person loses more or less spiritual freedom. Sin again gains violent power over a person, the devil again enters man, is made his ruler and leader." .

It is not enough to simply renounce your previous sinful life; you must use all your might in your new life to uproot the remnants of the old one. That is why every Orthodox Christian cries out to God: “Do not forsake me, for the seed of aphids is in me.” . “In baptism, a person won the first and, one might say, decisive victory over sin. But in order to finally triumph over sin, it is necessary to completely expel it from one’s nature. One must completely cleanse one’s soul and body of the slightest signs of the old man. Only then will they fall completely.” "sin's fetters, and man will fully acquire eternal life." . Thus, " holy baptism- in the words of St. Athanasius of Alexandria - opens for us (only) the path to enlightenment." The path of salvation and eternal life begins in baptism and then continues with the development of the laid seed by the harmony of freedom and grace. And ends, in the words of Sergius of Stragorodsky, "with the entry of a person to where he belongs, with the help of the means given to him, he prepared, for which he developed sensitivity."

In Catholicism, the accuracy of the baptismal formula determines the effectiveness of the sacrament. In Orthodoxy, it is closely dependent on the moral state of those approaching the font. In baptism, a person does not receive another soul and does not become righteous, without knowing it, but decides to live differently with the same soul. Therefore, it is very important how the person being baptized experiences what is happening. The depth of his repentance, his thirst for unceasingly following the Lord, his vision of the necessity of the gift of Christ - this is his ability to perceive this sacrament. John Chrysostom expresses it this way: “To the extent that we freely put aside the old man in baptism, sonship is just as arbitrary. Because God has left everything to the will of the sick person whom He wants to heal in baptism.” “If there is no will,” says Rev. Macarius of Egypt, “God Himself does nothing... the accomplishment of the work by the Spirit depends on the will of man.” . “He who expects from God to receive the seed of grace must first cleanse the earth of the heart, so that the seed of the Spirit that falls on it will bear perfect and abundant fruit.” . The Lord wants to give Himself to everyone , enter into communion with everyone. God does not seek evidence of communion with God (baptism), but the ability to perceive this communion. The depth and effectiveness of communion with God is entirely determined by the measure that a person is able to absorb. Based on this understanding of baptism, moral preparation for the sacrament is participation in it. “Let us squeeze ourselves through repentance,” calls on St. Ephraim the Syrian, “so that we do not lose the grace of forgiveness, as our true color. Squeezing is the careful putting aside of the opposite. For the color brought upon us in this way, having been tempered in our souls, will no longer go away.” The Lord Himself indicated the image of the soul’s adaptation to the reception of grace: Whoever does not accept the Kingdom of God as a child will not enter it (Mark 10:15). Before sowing the seed of God's grace, it is necessary to cultivate one's thorny soil, to make one's perception similar to that of a child. In adults, the consciousness (soul) is clogged with sinful habits. Repentance is pulling out sinful weeds. It is painful, but necessary, so as not to make sowing futile (i.e. e. baptism by the barren).

If a Protestant is baptized “because...”, then an Orthodox is baptized “in order to...”. This difference is the daughter of theology and the mother of spiritual life. We were buried with Him (Christ) through baptism into death so that... we could walk in newness of life... our old self was crucified with Him, so that the body of sin might be done away with, so that we would no longer be slaves to sin (Rom. 6:4-6 ). In Rogozin, apparently in contrast to Catholic automatism, a firm voice sounds from the person being baptized: “I don’t even allow the thought of the possibility of correcting my old sinful nature.” . In Orthodoxy, the destruction of sin in a person is not imputed in the Catholic way as being accomplished “ex opere operato”, but it is not denied in the Protestant way as impossible. His correction (healing) is considered the goal of baptism and all life.

Protestantism leaves no meaning for life after baptism. From the Orthodox point of view, the life of a Christian should be accompanied by missionary and charitable activities, and not constitute its essence. Christians are spiritual, which means that spiritual life is life in the proper sense for a Christian. A baptized Protestant has no meaning for this spiritual life. Christ paid for everything, completely redeemed it. It makes no sense to pay anything more than what the spiritual life of a Catholic boils down to.

Orthodoxy interprets and experiences baptism differently. Baptism for salvation is an event that occurs not only in the Divine consciousness, but in the being of the whole person. And if the righteousness received by a person in baptism is rather a goal than its achievement, if it is only a seed, then further spiritual life becomes very important and meaningful.

In conclusion, it would not be amiss to cite a few testimonies from the Church Fathers for reference. This is sometimes appropriate to emphasize the basis of truth - immutability. When centuries are in tune, it’s worth thinking about.

Cyril of Jerusalem: “A great thing is baptism. It is the redemption of captives, the remission of sins, the death of sin, the rebirth of the soul, a bright, holy robe, an indestructible seal, a chariot to heaven, the consolation of heaven, the kingdom of intercession, the gift of adoption.” .

Saint Gregory the Theologian: “The grace and power of baptism... cleanses sin in every person and completely washes away all impurity and filthiness introduced by the first birth.” .

St. John Chrysostom: “Having immersed himself in the font of water, he (the sinner) emerges from the Divine waters purer than the rays of the sun. Coming out of this font, he becomes not only pure, but holy and righteous. For the apostle said: not only were they washed, but they were also sanctified and justified (1 Cor. 6:11) ... Baptism does not simply forgive us our sins, it does not simply cleanse us from iniquities, but as if we were born again. For it creates us again and forms us." .

Blessed Theodoret: “Baptism... imparts the gifts of the Holy Spirit and makes us sons of God, and not only sons, but also heirs of God and joint heirs with Christ.” .

Quotes from Scripture, the harmony of the fathers, logical and moral conclusions, of course, can be neglected for the sake of one’s original attitude, but will this be correct? Denial of the grace of baptism is another experience of emptiness that has become defining for many. In principle, appealing to one’s own insensitivity cannot deny the positive experience of others. If you don’t feel something, refuse to experience something, this does not mean that it does not exist and cannot exist. Atheists, based on their experience, deny the existence of God, but we have a different experience. Protestants see only their actions in baptism, and the reason for this is not quotations from the Bible or visual evidence, but characteristic positions of negation.

Vyacheslav Rubsky, priest

References

Cyril of Jerusalem. Catechetical teaching III, paragraph 2. cit. according to the Creations of our Holy Father Cyril, Archbishop of Jerusalem. Ed. M. 1900 (or ROC Abroad 1991), p. 33.

S.V. Sannikov. "The beginnings of learning." ed. Odessa Bible School 1991, p. 187.

Cyril of Jerusalem. Secret teaching II. clause 6. cit. according to the Creations of our Holy Father Cyril, Archbishop of Jerusalem. Ed. M. 1900 (or Russian Orthodox Church Abroad 1991). p. 323. We will talk in more detail about the Orthodox understanding of the sacrament of holy baptism below.

“When saving faith seeks its objective expression through baptism, God takes advantage of the confirmation of the reality of salvation.” Quote By Henry Clarence Thiessen. Lectures on systematic theology. Ed. "Logos". St. Petersburg 1994 page 353.

Charles Ryrie. Fundamentals of Theology. M. 1997 page 501.

15."The Doctrine of Evangelical Christians compiled by I.S. Prokhanov (1910)." cit. From the History of Baptists. Issue 1., ODS ECB, ed. "Bogomyslenie", 1996 page 451.

16. Henry Clarence Thiessen. Lectures on systematic theology. Ed. "Logos". St. Petersburg 1994 page 352.

17."Confession of Faith of the Odessa Theological Seminary of Evangelical Christian Baptists (1993)." cit. from History of Baptists. Issue 1., ODS ECB, ed. "Bogomyslenie", 1996 page 479.

18."Basic principles of faith of Evangelical Christians-Baptists." Odessa. ed. "Black Sea" 1992 page 114.

19. Epistle of St. Barnabas, § 11.

20. P&dag III, p.6.

21. Charles Ryrie. Fundamentals of Theology. M. 1997 p.501. At G.K. Thiessen in a similar paragraph, the most significant thing is that “it symbolizes that the believer is identified with Christ because he is baptized “in the name of Jesus”.” However, "water baptism does not produce identification, but only presupposes and symbolizes it." See G.K. Thyssen. Quote Ed. page 352.

22. Charles Ryrie. Fundamentals of Theology. M. 1997 p.502.

23. Millard Erickson. "Christian Theology" ed. St. Petersburg 1999 page 933.

24. Millard Erickson. "Christian Theology" ed. St. Petersburg 1999 page 925.

25. Millard Erickson. "Christian Theology" ed. St. Petersburg 1999 page 929.

26. Millard Erickson. "Christian Theology" ed. St. Petersburg 1999 page 930.

27. The last thing that “the baptized person seems to say” is: “I go over to the side of Christ and speak out against myself” (p. 41), which is more similar to typical schizophrenia than to a confession of the faith of Christ. Still, we should not forget that we are fighting not against ourselves, but for ourselves, and what is required of us is not to self-destruct, but to defeat the wiles of the devil. Our struggle... is against the rulers of the darkness of this world, against the spirits of wickedness in high places (Eph. 6:12).

28. P.I. Rogozin. Quote ed. p.41. According to the Baptists, by that time Saul had already been saved and was in God. The baptism itself only confirmed this (as if Ananias or God doubted this). The same is the case with the eunuch whom Phillip baptized (Acts 8:39).

68. St. Gregory the Theologian. "Word for Holy Baptism." In "Works of the Holy Fathers", volume III, page 277.

69. Ad illumin. Cateh n.3 and also in Act homil XI, n2.

70. "Summary Divine dogmas", chapter 18.

Question: Is it true that if an Orthodox or Catholic wants to convert to Protestantism, he will need to be baptized again? (Semyon Morgunov, St. Petersburg)

Bishop of the Russian United Union of Christians of the Evangelical Faith Konstantin Bendas answers:

The short answer is no. Protestants consider themselves part of the one Church of Christ, and therefore recognize baptism performed in a church of another denomination, including Catholic or Orthodox. This is the principled position.

At the same time, the majority of Protestants in our country practice baptism in adulthood (conscious) age. This relates to understanding baptism as a conscious choice to commit one's life to Christ and to follow His teachings in one's life. Therefore, baptism is preceded by a certain period of catechesis, which allows a person to become acquainted with the fundamentals of the Christian faith, put his life in order, and once again weigh his decision.

At the same time, in the practice of ministry, we often encounter people who were baptized in childhood, but no one raised them in the Christian faith; their values and way of life are far from the requirements Holy Scripture. Can what happened to them in childhood be considered baptism? It is clear that they themselves could not make the decision to follow Christ. But the lack of Christian upbringing in their lives indicates that their parents also did not understand why they were baptizing their child, what obligations this event imposes on them - both in relation to their own lives and the upbringing of their son or daughter. And so a person grows up, knowing nothing about Christ, or about the meaning of His incarnation and sacrifice, or about the commandments. And one day he hears the Gospel and turns to God. The question quite naturally arises before him: do I need to be baptized or can what happened to me in childhood be considered baptism?

Most Protestant churches have adopted the following approach. According to Scripture, “baptism is a promise to God of a good conscience” (1 Peter 3:21). From this and other places of Scripture it follows that the issue of accepting baptism is a matter of the conscience of the person himself before God. The person himself must decide whether he can consider his childhood baptism, which was not followed by any instruction in the faith and education in the commandments, as a genuine baptism. The minister's task is to explain to the person the meaning of baptism and point out to him his responsibility for making the decision. After which the person himself makes a conscious and responsible decision for some time. In ministry practice, about half rediscover the meaning of what happened to them as children, and in this case no one forces them to re-baptize. But about the same number insist on being baptized by faith, deliberately, because they cannot recognize their childhood baptism.

If a person who was baptized at a conscious age, or was baptized in childhood, but was also raised in the Christian faith, joins the Protestant community, no one forces such people to “rebaptize.” But it should also be noted that people who were raised in faith rarely seek to change their tradition.

Some churches practice baptism by sprinkling with holy water. But, in most parishes, they lean towards the baptismal font. Full immersion with your head is preferable. It symbolizes death. After it, the believer is resurrected together with Jesus, no longer for the flesh, but for the spiritual life.

Water baptism commanded by Christ. He himself immersed himself in the waters of the Jordan three times and ordered his disciples to perform the sacrament with other people throughout the earth. Let’s find out how the ceremony is carried out now, which requires preparation and what types it is divided into.

Water Baptism is a Visible Sign of Faith

The ritual is figuratively compared to marriage. If people love each other and decide to go through life together, they need to secure this agreement. They become married, get married. At the same time, the young begin to live according to certain rules, otherwise the union is considered sinful.

Yes and water baptism - video, confirming the seriousness of the intention to serve God and other people, to live according to the laws of Christ, without sin. Just like in marriage, this doesn't mean there won't be missteps. it only means that the believer will try to prevent them and repent if they are relaxed.

Water baptism in different denominations

Pass water baptism Protestants, Orthodox, Catholics. But they all look at the ceremony differently. Let's take the Pentecostals as an example. This is the name given to Protestants whose teaching is based on the giving of grace by the Holy Spirit.

If you truly believe in God, adherents of the Christian “trend” believe, you will begin to speak in unknown languages. At this moment grace descends. That's why, Pentecostal water baptism considered just an additional formality.

Psychologists consider conversations in unknown languages to be a consequence of a weakened psyche. Believers are brought to religious ecstasy during sermons. In such conditions, you start shouting whatever you want. Because of these considerations, many consider Pentecostals to be a cult.

But, they, like other Protestants, as well as Catholics, confirm the presence of God within. In Orthodoxy, a sacrament is the path to Christ. You find it only after washing, swearing allegiance and tasting the flesh and blood of Jesus in the form of bread and red wine.

Preparing for water baptism

Preparation for baptism in a font or in an open body of water is the same. Those who wish to “enter” the temple of God are required to have at least a minimal knowledge of religious books. You need to read one Gospel. Without this, the priest will not give the go-ahead for the ceremony.

The priest will ask for an understanding of the Scriptures and commandments, and check the readiness to participate in the life of the community. According to the decree of Patriarch of All Rus' Kirill, a minimum of two conversations with a clergyman and one visit to a temple service are required.

Sermon on water baptism listens to those who decide to undergo the ceremony if they have reached 14 years of age. Until this time, godfathers vouch for the child. They are announced. This is the name of the process of spiritual preparation for the sacrament.

However, in addition to the spiritual attitude, the material aspect is also not overlooked. Purchase a cross, light shirts, or shirts in advance. For infants, special baptismal kits are taken. Take flip flops and a towel with you to dry yourself after leaving the waters.

Not only in memory can you imprint water baptism. Photo and video filming at the ceremony is not prohibited. Therefore, preparation sometimes includes finding an operator, or putting your own camera in your bag.

There is also a physiological aspect to the issue of baptism. It is not recommended to undergo the sacrament during menstruation. Therefore, women calculate the date of baptism especially carefully. Ladies are considered dirty even after childbirth. If they are preparing a child in the first month of life, they understand that they will not be able to attend the temple. In this case, the child is introduced to the faith and church by the father and other relatives.

But the main thing in preparing for the ceremony is faith. The clergy oppose the sacrament for the sake of tradition. The path to God is not a social norm, but a conscious decision and spiritual need. Otherwise, it makes no sense, no matter where and how it is carried out. Water will wash away sins and allow the Lord to enter a person only in case of true faith. So, the first stage of preparation for the sacrament is to acquire it.

Next to us on our land there live people who consider themselves Christians, but are not united with us in faith. Often they experience a spiritual crisis, and they begin to realize the incompleteness of their own spiritual life and the wrongness of the faith of their religious community, which they previously considered for themselves Christian Church. In such a spiritual state, they often turn their gaze to the Orthodox Church.

The question arises: how exactly to accept Russian Protestants into Orthodoxy? It is necessary, first of all, to have a clear understanding of how they feel about water baptism, whether they consider such baptism to be a Sacrament that has a grace-filled regenerating power or not?

Protestant baptism

When we talk about Russian traditional Protestants, we mean Evangelical Christians, Baptists, Mennonites, Evangelical Christians (Pentecostals) and Seventh-day Adventists.

The unification of Evangelical Christians and Baptists took place in the USSR in 1944. In 1945, part of the Pentecostals joined this association, and in 1963, a number of Mennonite communities.

The theological understanding of salvation and water baptism is similar in all of these Protestant communities.

According to Odessa Archpriest Vyacheslav Rubsky, “at the heart of the disagreement in the understanding of baptism between Orthodox and Protestants lies a deep-seated disagreement on the issue of salvation. Protestants emphasize the moment at which the believer “accepted Christ as his personal Savior.” All his sins are forgiven and the Kingdom of God is guaranteed. Orthodoxy understands salvation as the life of God within man, the healing of flesh and spirit by the grace of God dwelling in us (Col. 1:27)…

The holy apostle and evangelist John writes about these two spiritual revivals: And to those who received Him, to those who believe in His name, He gave the power to become children of God(John 1:12).

In the Orthodox Sacrament of Baptism, the spiritual birth of a new person occurs. Archpriest Vyacheslav Rubsky notes: “If we understand “rebirth” only in its first meaning, then how can a person be reborn (i.e., born again) without being buried in baptism (Rom. 6:4)?

We do not find this deep meaning of the Sacrament of Baptism in the confession of faith of Evangelical Christian Baptists. All their reasoning boils down to the fact that a believer can be reborn without being immersed three times in the waters of Baptism.

Protestant theology, in understanding water baptism, identifies three main elements: repentance, a promise to God of a good conscience, and a testimony of one’s faith. According to Archpriest Vyacheslav Rubsky, “for Protestants, the conditions for accepting the gift given in Baptism are cultivated into its meaning. The rest is denied. Thus, according to Orthodox opinion, baptism among Protestants remains mediocre. It is difficult for God to give a gift where it is not expected at all.” 3

In the traditional doctrinal document for Evangelical Christians, “Exposition evangelical faith(Phil. 1, 27) or the Doctrine of Evangelical Christians”, compiled by I.S. Prokhanov, says: “The Word of God teaches us about two types of baptism: spiritual and water.

1) Spiritual baptism called twofold...

a) The Baptism of the Holy Spirit is the first reception of the Holy Spirit (Acts 1:5; 8); and since it marks the beginning of a new creation, it is accompanied by the birth from above, the communication of gifts, etc.

b) Baptism into the death of Christ is that revolution in the soul of a person when, becoming like Christ, he dies to sin and rises to righteousness (the old man dies, a new one is born, that is, birth from above occurs).

2) Baptism by water. The Greek word βάπτισμα (Baptism), which in the New Testament refers to baptism, means “immersion” (Mark 1:5-9; Matt. 3:16; Acts 8:38-39).” 4

This doctrinal document of evangelical Christians explains the meaning baptism with water: “Baptism with water is an outward sign of the baptism of the Holy Spirit that has previously taken place in the soul, or death to sin and resurrection to righteousness (Rom. 6:3-4).” 5

But if a person, having believed in Christ, has already been reborn, then what is the meaning of water baptism? To this, the “Creed of Evangelical Christians” gives the following answer: “Baptism with water has its meaning only when it is performed on those who consciously believed in Christ, repented, converted and received the birth from above, that is, who received spiritual baptism.” 6

Thus, according to Evangelical Christians, baptism with water only testifies to the spiritual birth of a person, which has already taken place earlier. In other words, it has only symbolic meaning.

Since baptism with water is a sign of an already completed spiritual birth by faith, it is completely logical to deny the baptism of children.

“Baptism is for children who cannot consciously believe or consciously experience death for sin and resurrection for righteousness,” as I.S. writes about it. Prokhanov, “does not matter, especially since they will inherit the Kingdom of God regardless of faith or repentance (Matthew 18: 1-4).” 7

This is the belief of Evangelical Christians regarding water baptism according to the confessional document “Creed of Evangelical Christians.”

Let us turn to another Russian Protestant publication, “Preparation for Baptism,” compiled by Sergei Viktorovich Sannikov.

The annotation for this edition says: “The book presents a popular account of the East Slavic experience of several generations of evangelical-minded Christians.” 8

In the seventh conversation, “Water Baptism and the Lord’s Supper,” it is said: “The Church of Christ prays and educates its members... it gives its children visible signs of faith, which are expressed in water baptism and the Lord’s Supper. Holy Scripture points only to these two visible signs of faith, which have the external form of sacred rites. A person who has not received water baptism and does not take part in the Lord’s Supper cannot claim to be saved, although there are cases when a baptized and regularly communing believer is still not saved if internal spiritual regeneration has not occurred in him.” 9

This book goes on to say: “By accepting holy water baptism, people visibly testify to their involvement in the teachings of Jesus Christ, in the Church of Christ. Jesus himself commanded in this way to testify to the world about joining the Church (Matthew 28:19). Therefore, Christians are baptized, fulfilling the commandment of the Lord Jesus.” 10

From these words it follows that the meaning of water baptism is the testimony of one’s entry into the Church of Christ and one’s participation in Christ’s teaching. At the same time, nothing is said about spiritually grace-filled rebirth in baptism and adoption to God, which are supposed to have already occurred before baptism with water.

“So, water baptism - as it is written in “Preparation for Baptism ...”, - this is a promise to God of a good conscience, that is, reciprocal consent to enter into a Covenant with God, consent to God’s requirement to have a good conscience.

By immersion in water, a person testifies that he promises God a good conscience. He promises not to serve God in it, as people sometimes say, but to have it, as the Word of God indicates. This means that a good conscience must be manifested in all areas of a believer’s life: in his words, thoughts, actions, service, contacts with family and strangers, friends and enemies.” eleven

Let us now turn to the authoritative Baptist writer Charles Ryrie: “Baptism symbolizes repentance and forgiveness of sins (Acts 2:38; 22:16), union with Christ (Rom. 6:1-10), the beginning of the path of a disciple of Christ (Matthew 28, 19). Baptism marks the beginning of the Christian life (although in itself it does not produce either the forgiveness of sins or all the other things listed above).” 12

Thus baptism contains, according to Baptists, a wealth of symbolism, but at the same time there is absolutely no essential or effective part of the act of baptism itself.

“God in His mercy,” continues Charles Ryrie, “can give His gifts to people who perform symbolic actions, but the institution itself does not carry power.” 13

According to Archpriest Vyacheslav Rubsky, “if “symbolic actions” are accompanied by reverent prayer for the sending of the Holy Spirit, then God, faithful to His promises (Luke 11, 13; John 14, 13; Matthew 7, 11; 21, 22; Mark 11:24), by His mercy He gives His gifts. Then the form becomes meaningful, then “symbolic actions” become a sacrament. Otherwise, if the latter does not happen, and no one even asks or expects a gift from God, only an empty shell remains. The saddest thing is that Protestant theology actually agrees with this (and sometimes even strongly affirms it).”14

Protestant theologian Charles Ryrie, in his six-point paragraph “The Importance of Baptism,” sees its importance in the following: “1) Jesus was baptized... 2) Jesus' disciples were baptized... 3) He commanded baptism... 4) In apostolic times all who believed were baptized... 5) ...baptism is a symbolic image of theological truths... 6) In the Epistle to the Hebrews, baptism is listed among other fundamental principles...” 15 Archpriest Vyacheslav Rubsky evaluates these “deep thoughts” this way: “Thus, the topic of the importance of baptism turns into a rationale for that it must exist. But why is it so important to be so obligatory? Is it because it is symbolic? But in the Church much is symbolic. Even in Protestant communities there are many traditions, rituals, gestures and other things “symbolically depicting theological truths.” 16

Realizing that baptism should still have a particularly important meaning, Protestant theologians, however, cannot see any other meaning in it except ritual: “Christian baptism,” according to Charles Ryrie, “symbolizes the acceptance of the Good News, union with Savior and entry into the Church. This is the deep meaning of baptism; Without understanding this, we spiritually rob ourselves.” 17 If the theologian calls the symbolic meaning depth, “then Baptists do not suggest a more significant depth and meaning in baptism than the conventional, symbolic.” 18

Another Baptist theologian, Paul R. Jackson, writes: “Baptism reminds us of the reality of our union with Christ, as we are united to Him in the likeness of His death, burial and resurrection... The ceremony of baptism certainly symbolizes our burial and resurrection with Christ.” 19

Baptist theologian Millard Erickson writes about the meaning of baptism: “It is of great significance because it represents the sign of the believer’s union with Christ, and the recognition of this union is an additional act of faith that further cements this bond.” 20 “Christ commanded to be baptized (Matt. 28:19–20). Since this rite is prescribed by Him, it should be accepted as a precept rather than as a sacrament. By itself, it does not produce any spiritual change in a person. We continue to perform the rite of baptism simply because Christ commanded it and because it plays the role of public witness. It confirms the fact of a person’s salvation for himself and for those around him.” 21

Thus, in the understanding of Protestants, baptism is the fulfillment of the will of Christ as a symbolic action, but it is not a sacrament and it “does not produce any spiritual change in a person.” It’s just not clear why the Savior commands us to perform essentially meaningless actions?

We have already given an example in which Baptists assert that baptism “is a solemn promise to God of a good conscience, and also a visible sign of faith.” 22

The Apostle Paul writes about the Sacrament of Baptism: He saved us, not by works of righteousness that we had done, but according to His mercy, by the washing of regeneration and renewing of the Holy Spirit(Tit. 3, 5). Based on these words, we can say that in the Sacrament of Baptism the apostle “sees both a symbol and a reality, calling it the bath of rebirth and renewal of the Holy Spirit.” 23

Regarding the promise to God of a good conscience (1 Pet. 3:21), as it sounds in the Synodal translation of the Bible, it should be noted that such a translation is erroneous. In the Slavic translation we read: Baptism, not the defilement of the flesh, but the good conscience asking God(1 Pet. 3:21).

In the New Testament in Greek interlinear translation into Russian” the following version of the translation of the words of the Apostle Peter is given: asking God for a good conscience. 24

Deacon (currently protodeacon) Andrey Kuraev writes about this in detail. 25 “The verb επερωτάο in classical Greek can mean a promise. But in the New Testament koine it definitely has the meaning of questioning, asking... Baptism saves not because in it we promise something to God, but because the Savior gives us the fruit of his resurrection. In baptism we ask God for the gift of a good, renewed conscience.” 26

It is impossible for a person to gain a good conscience through the effort of his own will; it is a gift from God. If, according to Baptists, a person can acquire and maintain a good conscience on his own, and baptism with water is only a set of beautiful symbols, and it is incapable of changing and saving a person, then why, strictly speaking, be baptized? And from Protestant books it is clear that in their communities there are believers who do not want to be baptized by water, apparently not finding any meaning in it.

“Even if Protestants agree that sins are forgiven in baptism, while preserving their concept, this does not make it necessary. And although a bad person cannot enter the Kingdom of God (Rev. 21:27), if we take into account that even without cleansing baptism he is in close communion with God, then you can no longer call him bad!” 27

Archpriest Boris Balashov

Footnotes:
1. Rubsky V., prot. Orthodoxy and Protestantism. Touches of controversy. http://apologiya.orthodoxy.ru/protestant/rubski.
2. Ibid.
3. Ibid.
4. Prokhanov I.S. Statement of the Evangelical Faith (Phil. 1:27) or the Creed of Evangelical Christians. Cherkassy: Smyrna. 2002. P. 30.
5. Ibid. P. 31.
6. Ibid. P. 31.
7. Ibid. P. 31.
8. The beginnings of learning. Preparation for baptism for churches of the evangelical tradition. / Comp. Sannikov S.V. St. Petersburg: Bible for everyone, 2009. Abstract. S. 1.
9. Ibid. P. 195.
10. Ibid. P. 196.
11. Ibid. pp. 196–197.
12. Charles Ryrie. Fundamentals of Theology. M. 1997. P. 501.
13. Ibid. S. 500.
14. Rubsky V., prot. Orthodoxy and Protestantism. Touches of controversy. http://apologiya.orthodoxy.ru/protestant/rubski.
15. Charles Ryrie. Decree. Op. P. 501.
16. Rubsky V., prot. Orthodoxy and Protestantism. Touches of controversy. http://apologiya.orthodoxy.ru/protestant/rubski.
17. Charles Ryrie. Decree. Op. P. 502.
18. Rubsky V., prot. Orthodoxy and Protestantism. Touches of controversy. http://apologiya.orthodoxy.ru/protestant/rubski.
19. Paul R. Jackson. Doctrines and structure of Baptist churches. Christian Education, 1993. P. 57.
20. Millard Erickson. Christian theology. St. Petersburg 1999. P. 933.
21. Ibid. P. 925.
22. Confession of faith of the Odessa Theological Seminary of Evangelical Christian Baptists. 1993. / Quoted. from "History of Baptists." Vol. 1. ODS ECB. Bogomyslie, 1996. P. 479.
23. Rubsky V., prot. Orthodoxy and Protestantism. Touches of controversy. http://apologiya.orthodoxy.ru/protestant/rubski.
24. New Testament in Greek with interlinear translation into Russian. St. Petersburg: RBO, 2001. P. 877.
25. Kuraev A., deacon. Protestants about Orthodoxy. Heritage of Christ. Klin: Christian Life, 2006. pp. 153–155.
26. Ibid. pp. 153–154.
27. Rubsky V., prot. Orthodoxy and Protestantism. Touches of controversy. http://apologiya.orthodoxy.ru/protestant/rubski.

Author: Irina Filippova
Is it a place or a space? What does the Church give to a believer, why does he need it?
Does the Church exist in other religions or any other Christian denominations, since Catholics and Protestants also call themselves the Church?
We will try to find answers to these and other questions today in a conversation with Father Arkady Steinberg, rector of the Transfiguration Church in Nudol.

About two books from our publishing house
Author: Olga Tishkova
We would like to introduce you to a very interesting books, which will be useful to everyone who strives to follow Christ and His Church in their lives

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The founding fathers of Protestantism began their activities by denying the symbolism of traditional churches: icons, sacraments, magnificent services and holidays. What is Protestant worship? Do Protestants now have sacraments, do they celebrate anything? Let's try to answer these questions.

From the editor: For a better understanding of the essence of Protestantism and numerous Protestant denominations, we recommend that you read the article

Divine service

What does Protestant worship consist of? From singing church hymns, praying together, reading the Holy Scriptures and preaching.

Are there any denominational specifics to worship services? Quakers have extremely simple worship. There are no hymns sung, no sermons read, no set prayers. Anyone who wants can speak based on their life experience. This is called “spoken service,” “verbal shepherding.”

Pentecostal worship is sometimes accompanied by glossolalia. In a number of American and Latin American charismatic communities, in connection with the doctrine of the spontaneous action of the Holy Spirit in the church, expressive manifestations are accepted during worship.

Elements of the Catholic service were preserved by Anglicans and Lutherans. Thus, during worship, parishioners sit on chairs or benches, rising (or sometimes kneeling) only during prayer or at the most important moments of the liturgy. Candles, incense, and the presence of an altar have been preserved.

Is Protestant worship regulated? Lutherans and Anglicans serve according to special missals; in the New Apostolic Church, the order of worship is determined by the highest church leadership. In all other denominations there is an established order of worship, the content of songs and sermons is determined by the leadership of the community. Quaker worship is fundamentally spontaneous.

Do Protestants have icons? In principle - no. But Lutherans and some other denominations allow the presence of paintings, frescoes and stained glass windows depicting biblical subjects in churches.

Is there music in Protestant worship services? Lutherans and Anglicans use an organ during services; the Amish do not allow music. All other churches use different musical instruments.

A number of evangelical and charismatic communities have adopted rock-style worship (sometimes even rap and metal).

Sacraments

Do Protestants have the concept of “sacrament”? There is, but it is understood more as a simply symbolic action. Quakers, the Salvation Army, and Unitarians do not have the concept of “sacrament,” and baptism and communion are not required.

How many sacraments do Protestants have? Seven are among the Anglicans; they recognize all the same sacraments as the Orthodox and Catholics (baptism, confirmation, repentance, communion, consecration of oil, the sacrament of marriage and priesthood). Three - in the New Apostolic Church (baptism, sealing with the Holy Spirit, communion). All other denominations recognize baptism and communion as sacraments (in some cases simply symbolic actions bequeathed by Christ), and other ceremonies as only rites.

Baptism

Who can Protestants baptize? A person who consciously professes faith in Christ or (in those churches where the baptism of children is recognized) children of believing parents.

Do Protestants baptize children? Anglicans, Lutherans, Presbyterians, Congregationalists, Reformed, Herrnhuters, Methodists and the New Apostolic Church practice infant baptism. Hutterites, Baptists, Dunkers, Adventists, Disciples of Christ (Church of Christ) and Pentecostals recognize only adult baptism (usually at 12-18 years of age, for Hutterites at 20-30 years of age). Children in these churches are usually blessed at birth by the pastor, attend worship services, but are not considered members of the church.

How do Protestants baptize? Lutherans, Anglicans, Presbyterians, Mennonites, Methodists recognize various shapes water baptism: in practice, dousing is more often used, while Methodists use sprinkling. In Baptistism, Evangelical Christianity, Adventism, Pentecostalism, the New Apostolic Church, and among the Disciples of Christ, baptism is performed exclusively by complete immersion. In dunkers, the person being baptized is immersed face first into the water three times.

Communion/Breadbreaking

What is the Protestant understanding of the Body and Blood of Christ? Lutherans and Herrnhuters believe in transubstantiation, i.e. in the real presence of the Body and Blood of Christ in the bread and wine, others reject this teaching, considering the bread and wine to be simply symbols.

Who is allowed to take communion? Adult community members only. Anglicans in some cases may allow children who have not been confirmed to receive communion.

How do Protestants celebrate communion? During the service, ministers distribute bread and wine (among Methodists, Adventists, Disciples of Christ, and in some charismatic communities, grape juice is used instead of wine).

Among the Amish and Dunkers, as well as in a number of Baptist, Adventist and Pentecostal communities, the ritual of washing the feet is performed before the breaking of bread as an element of the Last Supper.

Priesthood

How is the priesthood understood by Protestants? The main structural unit in Protestantism is the community, which is governed by a pastor and a congregation of believers. Church ministers are considered simple delegates of the community of believers; all believers are holders of the priesthood.

Is there a church hierarchy? Quakers fundamentally have no priesthood. The Salvation Army does not have clergy in the strict sense of the word, but there are ranks similar to the military: general (head of the Salvation Army), colonel, major, captain, lieutenant, staff sergeant, sergeant, soldier.

Presbyterians and Congregationalists have a fundamentally two-part structure (deacon and pastor/elder). Baptists, Methodists, Pentecostals have a formal tripartite structure, but the bishop is understood more as a senior pastor responsible for a particular region than a higher degree of priesthood; among the Disciples of Christ, the bishop is only the leader of a separate community. Among Lutherans, the number of hierarchical levels is not strictly regulated and depends on established traditions: for example, three-part (Episcopal) exists in Sweden, two-part - in North America. Reformed, Anglicans, Herrnhuters, Amish, and Unitarians maintain a three-part hierarchy (deacon, priest/pastor, bishop).

The most extensive hierarchy is that of the New Apostolic Church, which, however, retains a three-part structure:

Apostolic rank: chief apostle (leader of the New Apostolic Church), district apostle and apostle;

Priestly rank: bishop, district elder, district evangelist,

pastor, community evangelist, priest;

Deacon's rank: deacon and junior deacon.

Who appoints Protestant clergy? Among Lutherans, Anglicans, Reformed Churches, and in the New Apostolic Church, clergy are ordained by higher authorities (in the Salvation Army they are awarded titles). For Presbyterians, Congregationalists, Hutterites, Amish, Disciples of Christ, they are ordained by the community that elected them; for all others, as a rule, there is a combination of the choice of the community and its approval through the ordination of higher clergy.

How do Protestants elect a clergyman? By appointment - for those where superiors ordain, election at a community meeting (and subsequent approval by superiors if there is such a requirement) - for everyone else. Among the Amish, Hutterites, and Herrnhuters, clergy are chosen by lot.

After appointment or election, a new clergyman is solemnly prayed for, usually with the laying on of hands. Among Anglicans, the priesthood is considered a sacrament (see above) and is performed according to a special rite.

Does a Protestant clergyman need special education? Among Anglicans, Lutherans, Presbyterians, and Adventists, a mandatory requirement for a pastor is to study at a seminary; in closed communities (Hernhuters, Hutterites, Dunkers, Amish), education is considered knowledge of the Holy Scriptures and experience in conducting congregational prayers; in all other denominations, theological education for a clergyman is desirable. In principle, the clergy of the New Apostolic Church (following the example of the early Church) do not receive theological education.

Do Protestant clergy have special vestments? Anglicans (especially in the so-called High Church) have vestments similar to Catholic ones. Among Lutherans, pastors wear a talar (black robe) or alba (white liturgical robe). In the Salvation Army, officers wear special service clothing resembling military uniform. In the New Apostolic Church, a black suit is required for clergy. All other Protestant denominations do not have special clothing. But many pastors wear a shirt with a collar (a special collar with a white stripe or insert).

Do Protestants recognize the female priesthood? TO beginning of XXI V. Many Protestant churches have recognized the female priesthood: Anglicans, Unitarians, most communities of the Disciples of Christ, a number of Lutheran, Methodist and Pentecostal charismatic churches, some Presbyterian and Baptist associations. In the Salvation Army, officer positions are equally available to men and women. Among Seventh-day Adventists, a woman can be a deaconess. In Russia, only a number of charismatic churches have a female priesthood.

Rituals

Is there some kind of “consolidation” ritual after baptism, similar to confirmation? In some Protestant denominations, there is a rite of confirmation - a public profession of faith (in Lutheranism, Anglicanism and Reformedness after baptism, in Baptistism, Adventism and Pentecostalism - before baptism). Confirmation is carried out after catechesis and not before reaching conscious age: at 13-14 years old for Lutherans, at 14-16 for Anglicans. For Lutherans and Anglicans it is organized by a pastor, for Anglicans it is organized by a bishop. In the New Apostolic Church there is “sealing with the Holy Spirit” (laying on of hands with the utterance of prayer and blessing), similar in meaning to the sacrament of confirmation, performed only by the apostle.

Do Protestants have confession? It exists in one form or another in many denominations, except churches of the Calvinist tradition. Mandatory among Herrnhuters (before communion).

What is confession? Telling your pastor or personal mentor about your sins. Methodists practice general confession before communion. The Amish only accept public confession in cases of serious sin.

Do Protestants have weddings? The blessing of the bride and groom is found in most Protestant denominations.

How is the wedding going? Anglicans and Lutherans have a special rite, which is conducted by the pastor in the church. In all other denominations, the location and form of the oath are arbitrary.

How are Protestant funerals conducted? Lutherans and Anglicans conduct funeral ceremonies, which are in many ways similar to the Catholic ones. Most Protestant denominations do not have specific ritual attire for the deceased, nor do they have specific funeral dates or funeral vigils. In the coffin, the deceased is placed on his back, with his hands joined on his chest. It is not customary to place symbolic or personal items in a coffin with the deceased. In many Western communities, cremation is permitted and practiced.

The funeral ceremony is conducted by the pastor, usually in a church building. The ritual symbolizes the transfer of the soul of the deceased to God, proclaiming the hope of an obligatory resurrection to those present alive. They don’t pray for peace.

Holidays

Do Protestants have holidays? Everyone has one, except Quakers and Seventh-day Adventists (they honor only the Sabbath; they can celebrate other holidays, but do not recognize them as obligatory).

What holidays do most Protestants celebrate? Christmas, Easter and Pentecost.

Are there specific Protestant holidays? The Anglicans have preserved almost all the holidays of the Catholic Church, including the days of veneration of saints, the Lutherans have the 1st Sunday of Advent, Maundy Thursday, Good Friday, All Saints' Day (even though Lutherans do not recognize the veneration of saints), All Souls' Day. Lutherans since the 16th century. celebrate Reformation Day - October 31, and many other denominations celebrate it with them.

Lutherans and Baptists celebrate the Feast of Harvest (September-October). Baptists and the New Apostolic Church celebrate Thanksgiving. The Herrnhuters celebrate the founding day of their community - March 1, the day of community renewal - August 13, the death day of Jan Hus, who is considered their founder - July 6.