How is the rite of washing feet performed on Maundy Thursday? The influence of baptism on the Christian experience.
April 16, 2009, on Maundy Thursday, at the end of the Divine Liturgy in Epiphany cathedral His Holiness Patriarch Kirill of Moscow and All Rus' performed the rite of washing his feet.
For the first time in many years, the rite of foot washing was performed by the Primate of the Russian Orthodox Church. In the image of Christ, who washed the feet of his disciples-apostles at the Last Supper, His Holiness Patriarch Kirill washed the feet of 12 sitting clergy in the temple, as a sign of deep humility and service to the people of God.
After the prayer behind the pulpit, His Holiness the Patriarch walked out of the altar onto the pulpit, where 12 priests then descended and sat down on the prepared benches. His Holiness took off the upper part of his vestments: the omophorion, panagia and sakkos, after which he girded himself with a lenti (a long white towel) and washed the feet of the eleven priests in turn. The twelfth clergyman, symbolizing the Apostle Peter in rank, first refuses to wash, but then, after the Gospel words “If you do not wash, do not have any part with Me,” asks to wash not only his feet, but also his hands and head, then the Savior’s answer is pronounced : “A betrayed person does not only need to wash his nose.”
After washing the feet of the last priest, the Primate put on the vestments he had previously removed, ascended the pulpit and addressed the people with a sermon, in which he revealed the significance of the services that took place today.
His Holiness heartily congratulated everyone on the great holiday - Maundy Thursday, the day of the establishment of the holy Sacrament of the Eucharist. “Through the Sacrament of the Eucharist, by the power of the Holy Spirit, we become accomplices not only of the Last Supper, but also of everything that the Savior accomplished,” the Primate noted.
“By partaking of the Body and Blood of the Savior,” said His Holiness the Lord, “we partake of His divine life, we become partners in His divine kingdom. It is the communion of the Body and Blood of the Savior that helps us overcome sin. Because no effort of will, mind, no concentration of human feelings is capable of defeating the forces of sin. But by accepting the power of the Savior, we become stronger than the dark forces.”
“In our stormy and turbulent times, when a person is subject to various temptations and temptations,” continued His Holiness the Patriarch, “we must especially resort to the Chalice of Christ and reverently partake of the Body and Blood of the Savior for salvation.” Today, according to His Holiness, calls us to live an active liturgical life, to be not spectators, but participants.
Then His Holiness the Patriarch said that by performing the ancient rite of washing the feet, he “performed the action prescribed to us by our holy fathers.”
“Following the example of the Savior, today the Patriarch washed the feet of the clergy, who symbolized the 12 apostles.” - the Primate noted, emphasizing that this action helps to understand the depth of Christ’s humility, Who became man so that we could be saved.
“At the Last Supper, kneeling down, He washed the feet of the disciples, as only slaves usually did, showing that every human person is important before God. - said His Holiness the Patriarch. - It is this understanding that helps a Christian to be a humble man, honestly fulfilling one’s duty, whatever it may be, remembering that the fulfillment of duty and the honors associated with it do not obscure the great truth that we are all equal before God.”
“Pride,” said His Holiness in conclusion, “puffs up and destroys the connection that the Lord established with us after suffering on the Cross and His Resurrection.”
Press service of the Moscow Patriarchate
WASH
Open Orthodox encyclopedia"TREE".
Washing, an Old Testament rite of cleansing people and utensils from ritual impurity.
The pool for performing ritual ablutions was called a mikveh or mikveh. This word was first used in Genesis 1:10 (ולמקוה המים קרא ימים): “He [God] called the collection of waters seas,” that is, the word “mikveh” means “collection of waters.” When to St. People came to John the Baptist to be baptized in the Jordan (Matthew 3:5-6); this, apparently, was perceived precisely as washing in the mikveh.
Used materials
http://ru.wikipedia.org/wiki/%D0%9C%D0%B8%D0%BA%D0%B2%D0%B0
TREE - open Orthodox encyclopedia: http://drevo.pravbeseda.ru
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Orthodox encyclopedia Tree. 2012
See also interpretations, synonyms, meanings of the word and what WASHING is in Russian in dictionaries, encyclopedias and reference books:
- WASH in the Encyclopedic Dictionary:
, -i, cp..see wash. 2. For Muslims: a rite of ritual purification with water, performed before prayer. Commit o. 3. In Christianity, in... - WASH in the Complete Accented Paradigm according to Zaliznyak:
ablution, ablution, ablution, ablution, ablution, ablution, ablution, ablution, ablution, ablution, ablution, ablution, ablution, … - WASH in the Russian Synonyms dictionary:
abdest, washing, ritual, ... - WASH in the New Explanatory Dictionary of the Russian Language by Efremova:
Wed outdated The process of action by value. verb: to wash (1), to wash... - WASH in Lopatin’s Dictionary of the Russian Language:
ablution,... - WASH in the Complete Spelling Dictionary of the Russian Language:
ablution... - WASH in the Spelling Dictionary:
ablution,... - WASH in Ozhegov’s Dictionary of the Russian Language:
<= омыть омовение У мусульман: обряд ритуального очищения водой Совершить о. О. … - WASHING in Dahl's Dictionary:
see wash... - WASH in Ushakov’s Explanatory Dictionary of the Russian Language:
ablutions, cf. (book outdated). Action according to verb. wash-wash in 1 value. Having completed his ablution, Hadji Murat stood on his burqa with his bare feet. ... - WASH in Ephraim's Explanatory Dictionary:
ablution cf. outdated The process of action by value. verb: to wash (1), to wash... - WASH in the New Dictionary of the Russian Language by Efremova:
Wed outdated process of action according to ch. wash 1., wash (from wash... - WASH in the Large Modern Explanatory Dictionary of the Russian Language:
Wed 1. process of action according to ch. wash 1., wash 2. The result of this... - BATH, BATHING, BATHING AND WASHING in the Bible Encyclopedia of Nikephoros:
(Exodus 2:5). Bathing and ablutions were especially often used among eastern peoples. Since the inhabitants of the east often walked barefoot or in... - CATHARSIS in the Lexicon of non-classics, artistic and aesthetic culture of the 20th century, Bychkova:
(Greek katharsis - purification) A category of aesthetics that reveals one of the essential moments of the aesthetic, namely the highest spiritual and emotional result of an aesthetic attitude, aesthetic... - SIX DAYS in the Dictionary-Index of Names and Concepts of Old Russian Art:
a special genre of Byzantine and Old Russian literature; an exegetical-apologetic work that sets out the foundations of Christian ideas about the origin and structure of the world and... - IZANAGI AND IZANAMI in the Encyclopedia Japan from A to Z:
- deities of the Shinto pantheon. Their names are not deciphered; there is an assumption that they mean “first man” and “first woman”. In Japanese... - SANDHYAVANDANA
religious bath and prayer among twice-born Hindus, performed in the morning, afternoon and ... - BAKHIRDHAUTI in the Yoga Vedanta Dictionary:
external ablution and... - SANDHYAVANDANA
- religious bath and prayer among twice-born Hindus, performed in the morning, afternoon and ... - BAKHIRDHAUTI in the Dictionary of Yoga and Vedanta terms:
- external ablution and... - MODERN ORTHODOX BURIAL RITE in the Dictionary of Rites and Sacraments:
Funeral rites performed over the body of an Orthodox Christian are based on the teachings of the church and originate from the divinely sanctified apostles and the first... - WEDDING MOSAIC in the Dictionary of Rites and Sacraments.
- ISLAM in the Dictionary of Rites and Sacraments:
The third (after Buddhism and Christianity, the latest in time of origin) world religion is Islam, or Islam. In the modern world, more...
WASHING, ablutions, cf. (book outdated). Action under Ch. wash wash in 1 value. “Having completed his ablutions, Hadji Murat stood with his bare feet on the burqa.” L. Tolstoy. Muslims wash their feet before prayer. Ushakov's explanatory dictionary. D.N. Ushakov. 1935 1940 … Ushakov's Explanatory Dictionary
Washing, washing, washing, ritual, abdest Dictionary of Russian synonyms. ablution noun bathing Dictionary of Russian synonyms. Context 5.0 Informatics. 2012… Synonym dictionary
WASH, see wash. Dahl's Explanatory Dictionary. IN AND. Dahl. 1863 1866 … Dahl's Explanatory Dictionary
WASHING, I, Wed. 1. see wash. 2. For Muslims: a rite of ritual purification with water, performed before prayer. Commit o. 3. In Christianity, on Thursday of Holy Week after the liturgy: the ritual of washing the feet of clergy, performed... ... Ozhegov's Explanatory Dictionary
Means purification, initiation. In the alchemical Great Experience, the soul is purified through ablution, changing colors from black, through gray, to white. In Buddhism, bathing during the initiation of a monk means washing away one's worldly past. In Christianity... ... Dictionary of symbols
O. played a special role in the regulations of the Purity Law. So, the priests, before starting to serve in the tabernacle, had to perform O. Next to the tabernacle there was a laver, intended for. will exclude. for this purpose (Exodus 29:4; 30:18ff).… … Brockhaus Biblical Encyclopedia
Ablution- ♦ (ENG ablutions) (lat. ablutio purification) in the Roman Catholic tradition, the ritual of washing the chalice and other vessels for wine and water before the Eucharist. It is also common practice to wash the fingers and rubbing after the Eucharist. Currently the term is not... Westminster Dictionary of Theological Terms
ablution- WASHING1, I, Wed The ritual of washing the feet, existing in some Christian sects (Pentecostals, Seventh-day Adventists, etc.), based on the Gospel story of how Jesus Christ washed the feet of his disciples during the Last Supper.... ... Explanatory dictionary of Russian nouns
Washing is a religious rite (Heb.9:10), originating in the law (Ex.29:4; Deut.21:6, cf. 2 Kings 5:10; Ps.50:4; Is.1:16) . Over time, it became a dead ritual, replacing the commandment of God (Matthew 7:8), and therefore it was rejected by the Lord. (cm.… … Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.
Wed. 1. process of action according to ch. wash 1., wash 2. The result of such an action. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova
Books
- The Way of Christ. The book “The Way of Christ” is a detailed description of the earthly life of the Savior, from His birth in Bethlehem to Calvary on the cross. First published in 1903 as a supplement to the magazine...
- To the history of Orthodox worship: regarding some church services and rituals that are no longer used, N.F. Krasnoseltsev. Readers are invited to a book by the outstanding church historian and archaeologist N.F. Krasnoseltsev (1845-1898), in which he conducts a critical study of the text and the composition of ancient Russian...
When studying the topic of baptism, it is very important to rely on the biblical teaching that underlies it. It is also necessary to take into account the practical aspects of this rite, as well as the history of baptism over many centuries.
A. Biblical teaching on baptism
The sacrament of baptism is rooted in the teaching of the New Testament. This study examines the New Testament terminology of baptism and analyzes the main preachers of baptism: John the Baptist, Jesus and Paul. Additional emphasis is given to baptism in Acts.
1. Terminology
The words “baptize” and “baptism” correspond to the Greek word baptizo, which means “to immerse.” The related root bapto, meaning “to dip into or under something,” appears in several passages (Luke 16:24; John 13:26; Rev. 19:13), but is never used (420) in relation to baptism. The word baptiso is used more than 60 times to denote baptism by complete immersion as a sign of repentance, as John did, or to commemorate the resurrection in Christ. The same word found in Mark. 7:4; OK. 11:38 and Heb. 9:10, refers to the Jewish ritual washing. Five times this word refers to the baptism of the Holy Spirit (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 11:16); This does not involve physical immersion in water. In Mk. 10:38 and 39 this term is used in a figurative sense: to endure, to suffer.
Not only does the word used support the idea of baptism by total immersion; the details of the New Testament accounts of baptism clearly point to immersion in water. For example, Matthew says that “having been baptized, Jesus immediately came out of the water” (Matthew 3:16), and John baptized at Aenon near Salem, “because there was much water there” (John 3:23). In Acts. 8:38, 39 says that both Philip and the eunuch entered the water and came out of it.
2. Baptism of John
The first mention of baptism in the New Testament is associated with the name of John the Baptist (see Mark 1:4, 5; Luke 3:3). According to Matt. 3:1–6, John the Baptist preached a baptism of repentance in view of the approaching Kingdom. As a result of his preaching, the inhabitants of Jerusalem, Judea and the Jordan region came to him and were baptized, confessing their sins.
John's baptism marked the beginning of a new life for the converted person, assuring the baptized person of forgiveness and cleansing from sin. In other words, John's baptism was in anticipation of the coming judgment and redemption of the Messiah, who would baptize them with the Holy Spirit and fire (Matt. 3:11).
Some theologians point out similarities between members of the Qumran community and John the Baptist. They all believed that the end was near, and therefore felt the need for deep changes through repentance and baptism. But the Qumran community never recognized the Messiah when He appeared, while John was His forerunner.
3. Baptism of Jesus
All four Gospels contain an account of Jesus' baptism by John (Matt. 3:13–17; Mark 1:9–11; Luke 3:21, 22; John 1:31–34). Matthew points out that John did not want to baptize Jesus at first: “I need to be baptized by You, and are You coming to me?” (Matt. 3:14). Jesus answered John: “Leave it now, for in this way it is fitting for us to fulfill all righteousness” (verse 15). “Jesus was not baptized as a sign of repentance for his sins. He became like sinners and did what we must do, fulfilled what we must do” (The Desire of Ages, p. 111). Jesus' baptism was important because of the role He played in carrying out God's plan of redemption and judgment. It emphasizes the profound meaning of baptism for His followers.
Matthew, Mark and Luke mention three events that happened after Jesus' baptism: the heavens were opened, Jesus saw the Spirit of God descending like a dove, and heard a voice from heaven saying: “This is my beloved Son, in whom I am well pleased” (Matthew 3 :16,17; cf. Mark 1:11; Luke 3:22). All three evangelists indicate that after a voice from heaven recognized Jesus as the Son of God, the Spirit led Him into the wilderness to be tempted by the devil (Matt. 4:1; Mark 1:12; Luke 4:1).
During Holy Week, the chief priests, scribes, and elders asked Jesus by what authority He was acting (Matt. 21:23–27; Mark 11:27–33; Luke 20:1–8). The Lord responded by asking them a counter question: was John’s baptism from God or from people? Since they did not want to answer this question, Jesus also did not answer their original question. But the Lord was very approving of the mission and baptism of John the Baptist (Matt. 11:11; 17:12,13; Luke 7:24–28).
No New Testament writer associates Jesus' baptism with Christian baptism. The reason is obvious: although Jesus was baptized with others, His baptism was unique, for He was baptized as the Messiah. But although Jesus' baptism was unique, it is still related to our baptism, since the Messiah is the representative of God and man. According to Mk. 1:11, a voice from heaven recognized Him as the beloved Son of God. And in Gal. Romans 3:26 says that all who believe are sons and daughters of God through faith in Christ Jesus.
4. The Great Commission
All of the Synoptic Gospels state that after the resurrection, Jesus gave His disciples a commission to preach and teach throughout the world. In Matthew's account, Christ's commission to His followers consisted of three parts: (1) go and teach all nations; (2) baptize them in the name of the Father, the Son and the Holy Spirit and (3) teach them to observe all that I have commanded you (Matthew 28:18–20). Here Christ is represented as the glorified and exalted Lord, the universal Sovereign and Messiah, to whom all authority has been given. Thus, Matthew concludes his Gospel by focusing the reader's attention on the kingly dignity of Jesus. As King, He commands His disciples to go and “make disciples of all nations” (in. trans.). In verse 20, Jesus specifies that disciples are to be made by training the believers in His teachings and commandments; all who believe should be baptized. Thus, baptism is a public evidence of discipleship.
The commission to proclaim the Gospel is the great charter of the Church. Every believer has the responsibility to teach others the message of God's Kingdom. Believers must share their faith and thus make disciples of all nations. Christians must rise above national, ethnic and other boundaries to reach and win all people to Christ and His Kingdom.
Accepting Christ involves a rational choice, an expression of will. It is important to instruct people in the vital truths of the gospel before they can make their (421) choice. Baptism is a testimony of faith (Mark 16:16) and therefore follows instruction.
After the resurrection, the Lord gave His disciples a commission to preach the Gospel throughout the world (Mark 16:15). In Luke 24:47 the emphasis is on repentance and forgiveness of sins, which must be preached to all nations. These two key concepts, repentance and forgiveness of sins, are reminiscent of the message of John the Baptist.
5. Baptism in Acts
From the very beginning, Christian baptism was associated with repentance. Baptism in the name of the Lord Jesus not only symbolized cleansing from sin, but also signified the fact that this person no longer rejected the Messiah like others. It showed that this person had become a disciple of Christ and part of His people on earth.
In Acts. 1:5 refers to both water baptism and the baptism of the Holy Spirit. The latter became a reality on the day of Pentecost (Acts 2:1–4), and its purpose was to empower the disciples to become active participants in the global mission of the Church. But the baptism of the Holy Spirit did not abolish water baptism, for when the people heard Peter preach, they asked what they should do. Peter responded, “Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins; and you will receive the gift of the Holy Spirit” (Acts 2:38).
While on a mission in Samaria, Philip preached the good news of the Kingdom of God. As a result, many were baptized, “men and women” (Acts 8:12). It is noteworthy that “the Apostles who were in Jerusalem, hearing that the Samaritans had accepted the word of God, sent Peter and John to them, who came and prayed for them so that they would receive the Holy Spirit. For He had not yet come upon any of them, but they were only baptized in the name of the Lord Jesus” (vv. 14–16). It was not the apostles who imparted the Holy Spirit to the newly believing Samaritans; they simply asked the Lord to give them the Spirit as evidence that they were accepted by God.
After Paul met the Lord in a vision on the road to Damascus, he became blind. His sight was subsequently restored after Ananias laid hands on him. He was filled with the Holy Spirit and then baptized (Acts 9:3, 4, 8, 17, 18). On this occasion, Ananias admonished Paul with these words: “Arise, be baptized, and wash away your sins, calling on the name of the Lord Jesus” (Acts 22:16).
Of particular interest is the baptism of Cornelius and the jailer of Philippi, since they were accompanied by Divine intervention. Cornelius was the first pagan to be baptized. Peter was shown in a vision that he should not be prejudiced against the Gentiles. He was told: “What God has made clean, do not call unclean” (Acts 10:15). While Peter was preaching to Cornelius, the Holy Spirit came upon his Gentile listeners. In light of this divine manifestation, Peter did not hesitate to baptize Cornelius, as well as some of his relatives and friends (Acts 10:44–48).
While Paul and Silas were praising the Lord during their imprisonment in Philippi, there was a great earthquake. The possible escape of the prisoners so frightened the jailer that he considered committing suicide (Acts 16:25–34). Paul stopped him and in response to the jailer’s question: “What must I do to be saved?” Paul and Silas told him that if he believed in the Lord Jesus, he and his whole house would be saved (verse 31). Then the apostles preached the word of the Lord to him and to all his household. As a result, they were baptized (verse 33). Earlier in the same chapter, Lydia's baptism is described (verses 14,15).
These baptismal incidents recorded in Acts clearly present baptism as evidence of the believer's acceptance of salvation through the atoning act of Jesus. Baptism was also a public act in which the believer confessed the name of Jesus (Acts 8:12; 10:48; 16:30–33; 22:16), but it was preceded by instruction in or study of the Word (Acts 8:12 , 35; 16:32).
6. Baptism in Paul's Epistles
Paul explains baptism in most detail in Rom. 6:1–11, but this passage must be seen in a broader context. In the fifth chapter of this letter, the apostle argues that Jesus is the only way out of the problem of sin, for “when sin abounded, grace abounded all the more” (verse 20). In chapter six he points out that his readers are dead to sin and continues: “Do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, so that just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life” (Rom. 6:3,4).
In the third verse the apostle expresses the idea that the believer's relationship with Christ through baptism includes a connection with His death. In verse two, Paul points out that the person who accepts Jesus as their Lord and Savior dies to sin. From this we can conclude that the Christian who has been united to Christ in baptism has done away with sin and now lives a renewed, consecrated life to God (verse 4).
Jesus made it clear that anyone who wants to enter the Kingdom of God needs spiritual regeneration through the renewing of the heart by the Spirit of God and water baptism (John 3:5). Likewise, Paul states that anyone who wants to enter the kingdom of glory must become a new creation (2 Cor. 5:17). As a consequence of the transformation of the whole nature, this process includes the death and burial of the carnal nature and the resurrection to new life with Christ in baptism (Col. 2:11,12).
We can hardly convey correctly what Paul meant in Rom. 6:1-4 or the entire sixth chapter, unless we recognize the different meanings that Christians' death to sin and their resurrection to new life have. Because Christ died for all on the cross, Christians are buried with Him through baptism. They, voluntarily giving up their human will, seem to die with Him in order to allow Him to live His life in them, (422) as the apostle writes in Gal. 2:20 and 6:14. Christians die to sin and are resurrected in baptism; thus they demonstrate acceptance of God's offered salvation through Jesus Christ. Through Him, Christians are enabled to die to sin daily and to be raised to new life through obedience to God. Finally, they die to sin when they die physically, for they will be resurrected to eternal life when the Lord returns and raises them from their graves.
Some believe that the verb "died" in Rom. 6:2, in aorist form, means that Christians died with Christ when He died. However, the true meaning put into this phrase by the apostle is best seen in his description of what happened to Roman, and indeed to all other Christians at baptism: they died to sin.
According to Paul, when believers are baptized “into Christ Jesus,” they are baptized into His death and resurrection to become partakers of His resurrection to life, “to walk in newness of life” (Rom. 6:3, 4). When Christians are baptized, they put on the Lord Jesus Christ (Rom. 13:14; cf. Gal. 3:27). In this way Christians can find fullness of life (Col. 2:9, 10).
Paul understands baptism as a dedication to life in Christ and as a dedication to community life in the Body of Christ, that is, the Church (cf. 1 Cor. 6:11; 12:13). Baptism does not stand alone in itself - it always serves as a door to the Church. Belonging to the Church - the Body of Christ - means that by being baptized, Christians are responsible to the Body. Membership includes bearing with one another in love, desiring to maintain “the unity of the Spirit in the bond of peace” (Eph. 4:2, 3), and getting rid of the barriers that separate members of the Church (Gal. 3:27–29). It also means using the spiritual gifts sent by the Spirit to build up the body so that it reaches the “full stature of Christ” (Eph. 4:11–13). Finally, membership in the Body obliges Christians to participate in the missionary service of the Church (Matt. 28:18–20; see Church VI.A).
B. Practical Aspects of Baptism
Several practical aspects of baptism are worth considering. Baptism opens the door to Church membership. In addition, the method of baptism and the age of the baptized person deserve attention. Finally, the issue of rebaptism needs to be discussed.
1. Baptism is the door to the Church
Through baptism, Christians are united to one Body and become members of the community of faith (Acts 2:41, 42, 47; 1 Cor. 12:13). This is not membership in a club that you can give up whenever you want, but membership in the Body of Christ. Baptism thus involves repentance, faith, and submission to the lordship of Christ.
2. Method of baptism
The Bible teaches baptism by total immersion. As previously noted, the very word “baptism” (baptizo) refers to immersion in water. New Testament examples also indicate that baptism was accomplished by complete immersion. Finally, Paul's words about burial and resurrection in Rom. 6:3–5 would be meaningless if total immersion were not meant. Baptism by sprinkling or pouring is contrary to biblical practice and the meaning of baptism as taught in the Bible. When performing baptism, Christians usually recite the words recorded in Matt. 28:19: “In the name of the Father and the Son and the Holy Spirit.” Baptism in the name can mean being welcomed into the family of the triune God or doing something based on His authority and His given authority. In apostolic times the words “in the name of the Lord Jesus” or “in the name of Jesus Christ” were also spoken (Acts 2:38; 8:16; 10:48). Baptism is in the name of Jesus only, and not in accordance with Matt. 28:19 may reflect Peter's admonition to accept Jesus as the Messiah, publicly confess Him, and join His Church.
3. Age for baptism
Proponents of infant baptism refer to the so-called "oikos" or the perception of household members as a single whole. In their opinion, this proves that children and/or infants were also baptized in New Testament times. The following texts are commonly cited to speak of the conversion and baptism of an entire house or family: (1) “I also baptized Stephen’s house” (1 Cor. 1:16); (2) Lydia was baptized “and her household” (Acts 16:15); (3) the Philippi jailer “was baptized himself and all his household” (verse 33); (4) “And Crispus the ruler of the synagogue believed in the Lord with all his house” (Acts 18:8); (5) “He will tell you words by which you and your whole house will be saved” (Acts 11:14).
Some theologians believe that Paul and Luke would not have mentioned the baptism of “household ones” if children were not meant. However, upon closer examination, it turns out that the arguments for infant baptism based on these texts are actually based on silence. Most likely, by these households the apostles meant servants and, possibly, older children. The practice of infant baptism therefore has no biblical basis. Of course, in the early Church there were children of all ages. The Church took a special interest in them because Jesus considered them precious in the sight of God (Matt. 18:3; 19:14). But there is no talk of any infant baptism in the New Testament. However, the practice of infant baptism appears after the death of the apostles, although no concrete evidence in its favor was provided until the end of the second century.
From Acts we see that baptism was preceded by the preaching or study of God's Word and the person's confession of faith in the Lord Jesus Christ (Acts 8:12, 13, 35–38; 16:30–33). All this confirms the idea that infants could not be baptized. The New Testament instructions for consecration indicate that baptism was for adults who were required to have a conscious and meaningful renunciation of sin and idols, personal faith in Christ, and devotion to Him. (423)
4. Rebaptism
As previously noted, baptism brings a person into membership in the Christian Church, where he shares in the benefits and responsibilities of the community of believers. The question is often asked about the possibility of re-baptism, which is a rite of joining the church fellowship.
The only place in the Bible that talks about rebaptism is Acts. 19:1–7. It tells how about 12 disciples from Ephesus were rebaptized. The text itself is quite clear. This describes people who have been baptized in the past. To Paul’s question, “What then were you baptized into?” they answered, “in John’s baptism” (verse 3). According to verse five, 12 people were then rebaptized. Apparently Paul did not consider their previous baptism to be true or sufficient.
The Ephesians are presented as "disciples" who were not baptized in the name of Jesus and did not know about the Holy Spirit. John's baptism was based on a call to repentance and forgiveness (Mark 1:4; Luke 3:3). Baptism into Christ meant something different. Therefore, the reason for their re-baptism does not raise questions. They only accepted the “John’s baptism” of repentance.
Apparently Apollos also knew only John's baptism (Acts 18:25), but the Bible says nothing about his rebaptism. Some of the apostles must have also received John's baptism at one time (John 1:35–40), but there is no evidence of their rebaptism. Thus, we can conclude that some of the disciples and Apollos, although baptized with the baptism of John, had two important qualities: they believed in Jesus, and the Holy Spirit filled their lives. Since the Ephesians did not have this, Paul considered their baptism insufficient and invalid and re-baptized them. Apparently Paul thought their rebaptism was appropriate because they had received vital, new truths after their baptism. The acceptance of additional, fundamental truths is the basis for rebaptism.
Another reason for rebaptism may be apostasy. Anyone who has openly violated God's laws and been expelled from the Church for this must rejoin the Body of Christ. After re-accepting Christ, such a person will wish to restore fellowship with Christ and the Church by being re-baptized. “If a person has been baptized into Christ, rebaptism is required only if there has been a certain departure from the faith and moral standards to which fellowship with Christ requires” (SDA Bible Commentary, vol. 6, p. 373). On the other hand, there is a danger of misuse of rebaptism, as in the case of a person who keeps falling back and asking for rebaptism. There is nothing in Scripture about rebaptism in the event of apostasy, so caution must be exercised here.
5. The Impact of Baptism on the Christian Experience
A discussion about baptism has little meaning if its impact on life is not considered. Baptism itself does not guarantee renewal of life. There is no sacramental, cleansing power in water as such. However, it symbolizes cleansing from sin and moral defilement.
Being enlightened by the Holy Spirit, a person understands his lost condition. Through repentance and confession of sin, he can be freed from its burden and the weight of guilt, and be fully accepted by God, free to live a new life in the Spirit. This new life is the result of rebirth or rebirth. The Apostle Paul likens the experience of rebirth or rebirth to death and burial for the old life and resurrection for the new, which is symbolized by baptism.
Finally
The major New Testament texts on baptism reveal that closely associated with baptism are repentance, confession of sin, cleansing, death to sin, and resurrection to new life. This rite also involves faith in Jesus, as well as cleansing the conscience. The idea of purification in this case prevails. Thus, baptism, in essence, symbolizes cleansing from sin.
The believer is baptized into Christ and joins brotherly fellowship in the Church. From a New Testament perspective, the Body of Christ consists of people who have been baptized into Christ. They are in close fellowship with Christ (Gal. 3:27), while at the same time enjoying fellowship with other members of the Church.
D. Historical overview
1. What preceded baptism
In a historical sketch of baptism, it is worth mentioning what preceded this Christian rite. For example, in ten verses Lev. 15 prescribes washing and bathing to cleanse oneself from various kinds of impurity (5,6,7, 8,10,11,13,21,22,27). Jewish purification baths, as evidenced by archaeological finds dating back to the Temple of Herod the Great, were widely used. In the Qumran community, such ablutions were given special importance, since they were considered a sign of piety. In official Judaism, the baptism of proselytes was part of the procedure for their admission to the community of faith. None of these washings or baptisms, not even the baptism of John the Baptist in the Jordan, had the meaning of uniting the baptized with God, which baptism into Christ has.
2. The period after the apostles
During this period, the method of baptism changed somewhat and the very understanding of baptism changed. A document called the Didache (late first or early second century AD) allowed water to be poured over the candidate's head three times in the name of the Trinity when there was a shortage of water (Didache, 7). Cyprian (c. 200–258) believed that sprinkling and pouring (424) are equally effective and that baptism does not consist in immersing the body, but in pouring “saving water” over the head (Epistle, 75.12). Those who could not be baptized by immersion for health reasons were sprinkled with water.
Infant baptism is first mentioned by Tertullian (circa 200 AD) in a passage condemning what the author considers to be a relatively new practice (On Baptism 18). A few years later, Origen (c. 185 - c. 251) argued that infant baptism is a tradition that has come down to us from the apostles (Commentary on Romans 5.9).
In the early centuries, the rite of baptism was supplemented with complex ceremonies. The service of baptism began to be performed only on certain holy days, especially Easter. This was an obvious departure from the New Testament custom of baptizing after a sinner's conversion. In the rites of the third century, triple immersion was combined with confession, anointing, and the laying on of hands. Following this, the Epiphany Eucharist was introduced. At baptism, the words from Matt. 28:19.
Under the influence of Mithraic mystical rites, Christians began to believe that baptism imparted bliss to the initiated. Tertullian (c. 200) believed that baptism confers forgiveness of sin, deliverance from death, rebirth, and the impartation of the Holy Spirit (Against Marcion, 1.28).
3. The Church after the Council of Nicaea
From about the fourth century onwards, both infant and adult baptism were practiced. By the fifth century, infant baptism had become a generally accepted custom. Despite the growing popularity of infant baptism, some prominent Christian leaders have been baptized as adults. Ambrose of Milan (died 397) was baptized at the age of 34, although his parents were Christians. John Chrysostom (died 407) and Jerome (died 420) were in their 20s when they were baptized.
Nevertheless, infant baptism gradually became the norm. When Gregory of Nazianzus (died 390) was asked, “Should we baptize infants?” - he made the following compromise statement: “Of course, if danger presses. For it is better to be unconsciously sanctified than to depart from this life unsealed and unconsecrated” (Oratio, 40.28).
Augustine (died 430) was the first theologian to formulate a dogmatic theory of baptism, which resulted from his polemic with the Donatists. He made a clear distinction between sacramentum and res sacramenti - sacrament and grace, the sign of which is baptism. He believed that it was possible to perform a sacramentum (rite) without res (grace). Augustine believed that baptism is necessary for salvation because people can only be saved within the Church, and baptism is the only way to join the Church. An ordinary member of the Church, even a heretic, can perform the true rite of baptism. He reinforced the mystical efficacy of infant baptism with the doctrine of original sin. In fact, in his interpretation, infant baptism serves to abolish the guilt of original sin. Augustine realized that children themselves cannot have faith, and therefore they can only receive forgiveness through the mediation of the Church. Conversion of the heart through faith will occur as the child grows physically and morally. At the Council of Carthage in 418 AD. e. The Church approved the rite of infant baptism: “If anyone says that newborn children do not need baptism... let him be anathema.”
4. Middle Ages
The scholastics systematized and refined Augustine's teachings. They made a clear distinction between matter and form. The matter of baptism was water, and the form was words. Since both form and matter were established by God, the Church did not have the right to change the sacrament. At baptism all sins were forgiven. Children could receive forgiveness of original sin, and adults - forgiveness of committed sins.
Thomas Aquinas (1225–1274), a prominent Catholic theologian, taught that “baptism can be performed not only by immersion in water, but also by pouring or sprinkling with water.” However, he believed that it was better to baptize by immersion, “since this is the most common custom” (Summa Theologica, Pro. 66.7).
Aquinas believed that baptism brings everyone into contact with the flow of grace that flows from Christ. It essentially determines a person’s belonging to Christ and His Body, that is, the Church. This essence, acquired in baptism, allows the believer to receive other sacraments.
5. Reformation
Luther failed to completely correct the prevailing Roman Catholic view of the time regarding the inseparable connection between the external means of grace, in this case baptism, and the internal grace that is communicated through it. Arguing with the Anabaptists, he insisted that the effectiveness of the sacrament of baptism did not depend on the faith of the recipients of this gift, but on Divine institution. Through the effective Divine word, without which the sacrament has no meaning, the rite of baptism brings about regeneration in children, although in the case of adults the effectiveness of baptism depends on the faith of the recipient.
Unlike Luther, with his theological understanding of the sacrament of baptism, Zwingli considered it a sign, rite or vow that actually conveys nothing. As a vow of faith, baptism expresses the covenant relationship between God and His people, just as circumcision did in Old Testament times, he believed. Zwingli emphasized the social significance of baptism as an act of acceptance into the Church.
Calvin, on the other hand, denied that baptism itself conferred grace. Like other rites, God uses baptism to pour out His grace into the hearts of sinners. He saw baptism as a symbol (425) initiation by which the believer is admitted into fellowship with Christ. The Lord made it a sign and evidence of our cleansing from sin. However, Calvin immediately pointed out that baptism cleanses only through the “sprinkling of the Blood of Christ” (Instructions on the Christian Faith, 4.15.2). The method of baptism, whether by immersion or sprinkling, is not decisive (ibid. 19). Like Augustine, Calvin was very interested in predestination, especially in relation to infant baptism. With Luther, he believed that the elect are sealed with grace through baptism. For both, baptism means the beginning of a “new life” in the Church. If a child who is counted among the elect dies unbaptized, then in the eyes of God he will not suffer harm. Calvin was opposed to private baptism and believed that this rite should be performed by the clergy.
"Anabaptists" (meaning "rebaptists") were a group of Protestants in the sixteenth century who were concerned with restoring the apostolic understanding of baptism. They insisted on the biblical teaching of repentance and discipleship as the basis for adult baptism. Thus, they objected to the practice of infant baptism, for which they found no justification in the New Testament.
6. Modern era
In the age of pietism and rationalism, there was no noticeable theological interest in baptism. Schleiermacher considered it a solemn act of admission into the “community of believers.” In his opinion, the baptism of children is meaningless if it is not accompanied by proper education in the faith. He considered baptism incomplete if it did not lead to confirmation.
The problem of infant baptism is also discussed in the modern Christian Church. In 1943, Karl Barth issued a serious challenge to infant baptism, calling it “half-baptism” and pointing out the lack of a proper biblical basis (14, pp. 34–54). Eric Dinkler has pointed out that “there is no support for the practice of infant baptism to be found in the New Testament” and that this issue must “be resolved at the theological level” (8, p. 636). On the other hand, Oscar Kuhlmann confidently stated that infant baptism was practiced in the early Church as a rite of admission to the community of believers instead of Jewish circumcision (7, p. 70). Joachim Jeremias, while acknowledging that there is no clear example of infant baptism in the New Testament, still claims that the young children of believers were baptized (16, p. 55).
Currently, there is no unity among Christian communities on the issue of the form of baptism. In a document entitled “Baptism, Eucharist, Priesthood,” the Committee on Faith and Order of the World Council of Churches recommends that the following parts be included in the baptismal service: (1) a baptismal sermon; (2) the call of the Holy Spirit; (3) renunciation of evil; (4) confession of faith in Christ and the Holy Trinity; (5) water use; (6) recognition of newly baptized members as sons and daughters of God called to be witnesses of the gospel. At the same time, infant baptism is also permitted (Baptism, Eucharist, Priesthood, 2–7).
7. Position of the Seventh-day Adventist Church
In 1861, B. F. Snook defended the practice of adult baptism by immersion over the then prevailing practice of infant baptism, relying on linguistic and biblical evidence. He argued that both the classical and biblical uses of the Greek word baptizo cannot mean pouring or sprinkling, but only immersion. From a biblical perspective, Snook said, baptism is a monument to the burial and resurrection of Christ (Col. 2:12). It is related to salvation and must be performed for the remission of sins (Acts 2:38). It is also a rite of admission into the Church and must be preceded by repentance (Rom. 6:3; Gal. 3:26, 27; book 33 of the bibliography).
E. J. Waggoner viewed baptism as a sign of the death and resurrection of Christ. He emphasized the fact that baptism is not just a form, but also a symbol of burial with Jesus in His death, thereby pointing to the abandonment of the old life, the crucifixion of the old man and the acceptance of the life of Christ in which we walk after emerging from the watery grave (35, 1891).
Adventists consider baptism a biblical rite of entry into the Church. Baptism, as evidenced by Scripture and the practices of the early Church, must be accomplished by immersion in water (Baptism 15). It is open to those who consciously and freely accept Christ as their Savior and Lord, repent of their sins, carefully study the Holy Scriptures, and accept biblical teaching (see SDA Church Manual, 2005, pp. 44–52). Thus, infants cannot be baptized. Moreover, Adventists have always rejected the view that baptism itself, as an act, imparts grace to sinners and guarantees their salvation.
Although rebaptism is relatively rarely practiced in churches, it is considered appropriate under two circumstances. When someone who has previously been baptized by immersion joins the Church, rebaptism is recommended because the person is considered to have since accepted new Bible truths. At the person's request, the Church may accept him by "confession of faith", without re-baptism, thereby recognizing the validity of baptism by immersion as practiced by other churches. “Ellen White supports rebaptism in cases where members of the Church have apostatized from the truth and have lived in ways that are openly contrary to the faith and principles of the Church. If they experience a second conversion in their lives and wish to be readmitted into membership of the Church, they can do this in the same way as in the beginning, through baptism” (“SDA Church Manual,” 2005, p. 62). This occurs “when the soul is anew truly converted” and renews its “covenant with God” (Evangelism, p. 375). (426)
Ablution ( טְבִילָה - twila, literally `dipping`, `immersion`) - a rite intended to restore ritual purity or for those cases when greater ritual purity is needed, as well as for consecration.
The meaning of ablution
Ablution should not be confused with bathing: the one performing ablution must first bathe (Maim. Yad., Mikvaot 11:16). However, there is some symbolic connection between ablution and bathing. Both ablution and the types of filth and impurity from which it cleanses are established by biblical law and are interpreted by teachers of the law as ritual, and not hygienic or magical instructions. This is also clear from the explanation given to a non-Jew by Rabbi Yochanan ben Zakai: “It is not the corpse that pollutes, nor the water that purifies. This is the command of God, and we must not question it” (Num. R. 19:4).
The spread of ablution in the religions of the world
Ablution is characteristic of most ancient religions; in various forms it retains its importance also in Christianity and Islam. There were a number of sects in Judaism that attached particular importance to ablution. Thus, the Essenes and the Qumran community insisted on frequent ablutions. The Tosefta (Tosef., Yad. 2:20) mentions tovlei shacharit(“those who perform morning ablutions”) are apparently a special group within the Pharisaic movement.
Types of ablution and their features
In Jewish tradition, there are three types of ablutions corresponding to the type of impurity: complete ablution, washing of the hands and feet, and ablution of the hands.
Complete ablution
Complete washing of a person or object requiring purification must be performed either in mayim haim(`living water`), that is, in the water of a river (in certain cases), a natural spring or sea, or in a mikvah. The person or object to be washed must be physically clean, and the water must come into contact with the entire surface of the body or object.
According to the law, one such ablution is sufficient, but it has become customary to perform ablution three times. Full ablution is required in most cases of ritual impurity established in the Torah.
Washing was of particular importance for kohens, since in order to participate in temple services and eat “sacred” food they had to be clean. During the Yom Kippur service, the high priest performed ablution five times. Even the entrance to the Temple itself was allowed only to those who were ritually pure.
Special circumstances
Some communities had a custom of washing the body of the deceased in the mikveh. However, many rabbis strongly objected to this custom on the grounds that it might discourage women from attending the mikveh as prescribed by Torah law. Therefore, there are separate mikvehs for the deceased. The most common custom is to wash the deceased with nine kava (see above) of water.
Hand washing
Washing hands and feet was required for priests before participating in temple services (Ex. 30:17–21).
Washing hands ( netilate yadayim) - the most common type of ablution. Such ablution is performed either by immersing the hands in water up to the wrist, or by pouring 1/4 of a log (according to various calculations, from 0.09 to 0.25 liters) onto both hands from a wide-necked vessel with an intact edge. Water should be poured over the entire hand up to the wrist, but wudhu is valid even if only the fingers up to and including the second knuckle are wet.
Hands should be clean and free of particles stuck to them; The rings should be removed so that the water can wash the entire surface of the hand. You should not drink water that has already been used for any purpose. The water should not be hot or colored. It became a custom to water each hand three times. Hand washing can also be done in “living water” (see above).
Hand washing is a rabbinic institution, the purpose of which is to eliminate the ritual uncleanness of the hands (tum’at yadayim).