It is precisely because of the great significance of this sacrament that it is extremely important for everyone to know whether he has been washed by the waters of the sacred font or not, whether he has been justified by the blood of Christ or is still smoldering in his sins. After all, if a person thinks that he is cleansed, and yet his sin remains on him, then false confidence will not help him in any way. An example of this would be cancer treatment, where the belief that the doctor has removed the tumor will not help someone who has not actually had the tumor removed. This is especially important to know for those who, reading the Holy Scriptures, believed in the Lord Jesus Christ and decided that this was enough for salvation. Unfortunately, knowledge of the Doctor is not the same as healing. It is still necessary to begin spiritual treatment and give your soul into the hands of the Heavenly Surgeon, Who will cut off the growths of sin from the heart with the waters of baptism.

You hear from a variety of people that you can be baptized even outside the Orthodox Church. Many have been baptized by various preachers in pools at stadiums, many have been baptized in various evangelical communities, and at the same time they sincerely consider themselves reborn children of God, our brothers in Christ, ready even to approach the cup of Christ in our churches. But is it? Is it possible to recognize as true the baptism of radical Protestants (so-called evangelical Christians) - Baptists, charismatics, Methodists and followers of other similar movements?

In order to answer this question, it is necessary to first point out the most important biblical truth: the sacrament of baptism is not something separate from the Church - it is the door leading into the Church. And it is not a person who does it, but Christ the Savior Himself, Who is the Head of the body of the Church (see: Eph. 1:23). Based on this indisputable position of revelation and remembering that there is no salvation outside the visible Church, already in ancient times the holy fathers (martyr Cyprian of Carthage and the fathers of the Council of Carthage in 256) taught that there are no sacraments outside the Eucharistic boundaries of the Church. Therefore, according to their teaching, all heretics and renegades have lost grace and cannot teach others what they themselves do not have. This point of view is still popular in the Orthodox Church today. But already at the same time, another saint - the martyr Stephen, Pope of Rome - argued that extra-church baptism is holy, and therefore it is only necessary to supplement it with the laying on of hands, giving the gift of the Holy Spirit (analogous to our anointing).

The Apostolic Church did not recognize either teaching as correct. Already the Council of Nicaea recognized the baptism and priesthood of the Novatian schismatics (8th canon), and the Second Ecumenical Council, by its 7th canon, divided heretics and schismatics into two groups - those accepted through baptism and through confirmation. The 95th rule of the Trullo Council added another group to this - those accepted through public (written) renunciation of their errors. Thus arose three rites for the reception of heretics and schismatics.

What is the reason for this division? Why did the Church not consider it possible for itself to accept all non-Orthodox people through holy baptism? I think that the answer must again be sought in the New Testament. The Apostle Paul, listing mortal sins (see: Gal. 5:20), put the sin of heresy on a par with other grave crimes: murder, adultery, theft, idolatry and others. And he added to this a terrible threat: “Those who do this will not inherit the kingdom of God” (Gal. 5:21).

So, heresies and schisms are mortal sins that break a person’s connection with God. They drag a person into fiery Gehenna. They open his heart to the workings of Satan.

But at the same time, there is a rule in the Church that a person cannot be considered convicted before a trial. That is why those heretics and schismatics who were condemned by a legitimate church court and did not want to repent are deprived of all the gifts of God. And those who have not yet been condemned, their actions as servants of the Church can be considered valid if the Church wishes to recognize this. This is precisely the manifestation of the power given by the Holy Spirit to the apostles to bind and loosen (see: John 20: 22–23).

Here it is necessary to explain on what principle the Church operates. After all, since the sacraments are performed not by man, but by God, then the Church of God cannot recognize as a sacrament that which is alien to God’s action. An empty form cannot give a person anything at all. The action of the Spirit is necessary, otherwise water will remain water.

Bishop Nikodim (Milash) describes the principles that guide the Church in the matter of recognition or non-recognition of extra-church sacraments. Interpreting the 47th canon of the holy apostles (“a bishop or presbyter, if he baptizes again according to the truth, or if he does not baptize someone defiled by the wicked, let him be cast out, for he mocks the cross and the death of the Lord and does not distinguish between priests and false priests”), he writes : “Baptism is a necessary condition in order to enter the Church and become a true member of it. It must be performed according to the teachings of the Church, and only such baptism is called true according to this rule (κατά άλήθειαν). A bishop or presbyter who allows himself to baptize again someone who has already received such baptism is subject to removal from the priesthood, since a true, correctly performed baptism should never be repeated on the same person. The rule distinguishes from true baptism false baptism, which was not performed by an Orthodox priest according to the teachings of the Church and not only does not cleanse a person from sin, but, on the contrary, defiles him. This is what the words of the rule mean “from the wicked the defiled” (τόν μεμολυσμένον παρά τών άσεβών). Regarding which baptism was considered false at the time of the publication of the apostolic canons, it is said in the 49th and 50th apostolic canons. Such false baptism was considered invalid, that is, the one who received it was as if he had not been baptized, and because of this, the rule threatens with ejection the bishop or priest who did not baptize the one who received such false baptism and thereby, as it were, recognized this baptism as true and correct. The main reason for this, according to the rule, is that the clergyman, who repeated a correctly completed baptism or recognized a false baptism as correct, mocked the cross and the death of the Lord, because, according to the words of the Apostle Paul, all who were baptized into Christ Jesus were baptized into His death ( see: Rom. 6: 3), and that the cross itself, according to John Chrysostom, is called baptism, with which He was baptized (see: Matt. 20: 23), and that He too will be baptized with the baptism about which His disciples they don’t know (see: Luke 12:50).

The reason for the publication of this rule was, first of all, the heresies that existed during the time of the apostles (Nicolaitans, Simonians, Menander, Cerinthos and Ebion), which distorted the basic dogmas about the Holy Trinity, about the Persons of the Divinity, and especially about the incarnation of the Son of God and the atonement. Such heretics, of course, could not have true baptism as a sacrament that revives a person into a new life and enlightens him with Divine grace (even if the sacrament was performed correctly in terms of form), because their very concepts about God and about the true faith of Christ were completely false. Another reason for the publication of this rule was also the disputes that arose in the early times of the Church regarding the baptism of heretics. According to some, it was in no way possible to recognize the baptism performed by heretics, and, therefore, it was necessary to baptize again everyone, without distinction, who converted from heresy to the Orthodox Church. According to others, it was necessary to baptize again only those converting from the heresy in which baptism was distorted; if the baptism of known heretics was not damaged, but in its essence corresponded to Orthodox baptism and, therefore, could be considered by the Church to be essentially correct, then those who converted from such heresies (where the essence of baptism was not damaged) did not need to be baptized a second time. The bishops of the African Church and some of the Eastern Church held the first opinion; another opinion was defended by the Western bishops and with them by the majority of the remaining bishops. This last opinion is also accepted by the present apostolic canon and is clearly expressed in it as a general church norm, namely: baptism in its essence, as a mystery of grace, cannot be repeated at all. And, therefore, if it is correctly accomplished both in its essence and in external form, in other words, if it is accomplished in accordance with its Gospel establishment, then it is not repeated even over those who convert to the Church from any heresy. This should especially apply to persons who were initially baptized in the Orthodox Church and then converted to some heresy. If baptism is performed contrary to its evangelical establishment and by wicked people (άσεβών), as this apostolic canon says, that is, by such a heretical priest who pervertedly professes the basic dogmas of the Christian faith, as a result of which the baptism performed by him is not true (ού χατά άλήθειαν) and is considered invalid, then the person must be baptized again as if he had not yet been baptized.

The rules define in a precise manner which baptisms performed outside the Orthodox Church and by a non-Orthodox priest must be considered invalid and must be repeated. The requirements of these rules must be strictly observed, and the slightest deviation from them must be subject to canonical punishment. The provisions of these rules are relevant only when discussing the validity of baptism performed outside the Orthodox Church.

What is important in this apostolic canon is that, in addition to the above-mentioned reason for the deposition of a bishop or presbyter who repeated a correctly performed baptism or recognized a false baptism as correct, such a reason is considered to be the fact that these clergy do not make a difference between real and false priests (ψευδιερέων). In order to judge whether the priesthood of one or another heterodox society should be considered legitimate and, therefore, recognized or not recognized by the Orthodox Church, it is necessary to make sure primarily whether a certain heterodox society deviates from the Orthodox Church only in certain individual points of faith and in some of its individual rites, or it errs in the fundamental truths of the Church and has distorted teaching both in relation to matters of faith and in relation to church discipline; in the latter case, the priesthood of such a society cannot be recognized by the Orthodox Church. Next, it must be taken into account whether a given religious society views the priesthood as a divine institution and hierarchical authority as an authority deriving from divine right, or whether it views the priesthood as a service received, like any other secular service, without participation of divine grace and is necessary only in order to maintain a certain order in the performance of any religious duties. In the latter case, there is no true priesthood, and therefore it cannot be recognized by the Church. Finally, since the basis of the legitimate priesthood is the continuous succession of hierarchical power from the apostles to the present day, when judging the priesthood of another faith, it is necessary to pay special attention to whether this apostolic succession has been preserved in a given religious society or not. The priesthood of religious societies that have preserved this unbroken succession is considered, despite the differing opinions existing within them, to be canonically correct, unless otherwise they affect the very foundations of the Christian faith and the essence and power of the sacraments; if this apostolic succession is interrupted in one or another religious society, which, having separated from church communion, has its own special hierarchy, regardless of the apostolic succession, then the priesthood of such a society cannot be recognized as canonically correct (see: apostolic canon 67; I Ecumenical Council 8, 19; Laodicean 8, 32; Carthage 68; Basil the Great 1; etc.)" (Interpretation on the rules of the apostles).

If we approach the so-called evangelical Christians with these criteria, then the obvious answer to the question of the validity of their baptism will be negative. All “evangelical churches” arose no earlier than the 17th century without any connection with the apostolic hierarchy. One of the founders of Baptistism, John Smith, was a self-baptizer. Thus, at the very founding of these communities, their separation from the apostolic Church, which Christ Himself created and to which He promised invincibility through the gates of hell, was declared (see: Matt. 16:18).

Already here we see the internal contradiction in the teachings of these communities. After all, if Christ could not preserve His Church intact (and in His time it was completely visible and had clear boundaries (see: Acts 5:13), and therefore it cannot be said that the Church was invisible), if Christ’s Church is so degraded, that from visible she became invisible (which contradicts the definition of it as the body of Christ, because the body is visible by definition), then Christ lied. And a liar cannot be God. Indeed, in any situation, this is a sign of either weakness and ignorance (if Christ wanted to preserve the Church, but could not), or evil intent (if He did not intend to do this, but simply misled His disciples). So the very definition of Protestants as Christians is internally contradictory. How can one be called by the name of a weakling or a deceiver? If Jesus Christ is the true God, then any honest reader of the Gospel should look not for a homemade product of the 17th or 19th centuries, but for the Church that has existed since the time of the apostles, preserving both apostolic succession and the apostolic faith. So, from the point of view of the 47th canon of the holy apostles, pastors, bishops and elders of Baptists, charismatics and other evangelical Christians cannot be called anything other than “false priests”. And therefore, in strict accordance with this ancient rule, their baptism cannot be accepted. After all, the Savior commanded that people should not be baptized by everyone, but only by the apostles (see: Matt. 28: 18–20).

But here another question arises: perhaps their baptism can be recognized by analogy with the lay baptism now accepted in Orthodoxy? And here we are faced with other difficulties.

As mentioned above, for baptism to be recognized, it is necessary that the faith of a given community does not radically contradict revelation. Yes, formally Evangelical Christians recognize both the Trinity and the Incarnation, so they fulfill this sign. Of course, their understanding of dogma leaves much to be desired. For example, many evangelicals have a distorted understanding of the mystery of the Trinity. I have practically never met evangelicals who would recognize the existence of hypostatic characteristics in the Divine Hypostases. Most of the real evangelicals (Baptists, charismatics) with whom I have interacted are tritheists (tritheists). Many of them claim that belief in the pre-eternal birth of the Son of God is the right path to the sect of Jehovah's Witnesses. There are evangelicals who claim that the Son of God before the incarnation was not the Son, but was only the Word of the Father. And this opinion is widespread in a number of evangelical writings directed against cults. We see here ignorance bordering on heresy. The reason why we evaluate this error so mildly is that the official statement of faith of these organizations is either the Apostolic Creed or the Nicene-Constantinopolitan Creed. And before the formal approval of these heretical doctrines, we must think that we are faced with the private errors of certain evangelical communities.

But when we come to study the evangelicals’ belief in the sacraments, then we are faced with an impassable boundary between revelation and their teaching. According to the teaching of all evangelical Christians, baptism does not save them, does not cleanse them from sin, and does not make them sons of God. According to the 1985 Baptist Confession of Faith, “that water baptism by faith is the fulfillment of the commandment of Jesus Christ regarding the Church, an evidence of faith and obedience to the Lord; it is a solemn promise to God of a good conscience. Water baptism according to the word of God is performed on those who have believed in Jesus as their personal Savior and experienced being born again. Baptism is performed by ministers through one-time immersion in water in the name of the Father and the Son and the Holy Spirit. The believer's baptism symbolizes his death, burial and resurrection with Christ. When performing baptism, the minister asks questions to the person being baptized: “Do you believe that Jesus Christ is the Son of God? Do you promise to serve God in a good conscience?” After an affirmative answer from the person being baptized, he says: “According to your faith, I baptize you in the name of the Father and the Son and the Holy Spirit.” The person being baptized pronounces the word “Amen” together with the minister. After baptism, the ministers perform prayer over the baptized and the breaking of bread.”

The same doctrine of baptism is present in other radical Protestants, starting with Zwingli, who declared that the water in the font is no different from the water in the trough. Here we see that for the evangelicals themselves, baptism is not a sacrament, a unique action of God Himself, but only a symbol, a human action that is performed by an already saved person. I have repeatedly read in evangelical literature that baptism does not save a person, and even an unbaptized person can become a child of God, experience spiritual birth and enter the Kingdom of Heaven. In some evangelistic congregations, people can even participate in preaching activities and study in seminaries without being baptized.

The Savior Himself said: “According to your faith, be it done to you” (Matthew 9:29). And how can one recognize as a sacrament of a new birth a rite that the performers themselves do not consider a sacrament? We must agree with Zwingli and say that, indeed, among radical Protestants, water remains just water. There is no spirit in her. It gives nothing to a person. Strictly speaking, Baptist or Pentecostal baptism is similar to the rite of renunciation of Satan and union with Christ in the Orthodox Church. In this ritual there is no intervention of God, no action of the life-giving Spirit, and therefore all radical Protestants are still in their sins. Recognizing their baptism as a valid sacrament is just as impossible as it is impossible to recognize as a sacrament bathing with the invocation of the name of the Trinity in a holy spring, which is customary among the Orthodox.

This is all the more important for us, Orthodox Christians, considering that Protestants reject the divinely established form of the sacrament. Canon 49 of the Holy Apostles says: “Whoever, bishop or presbyter, baptizes not according to the Lord’s institution - into the Father and the Son and the Holy Spirit, but into three without beginning, or into three sons, or into three comforters: let him be cast out.”

But many radical Protestants baptize not in the name of the Father and the Son and the Holy Spirit, but in the name of Jesus Christ, into the death of the Lord, and so on. Moreover, the liturgical chaos in Protestant meetings is simply shocking. Even in Moscow, in Baptist and Evangelical congregations, different pastors perform water baptism in different ways. Some baptize in the name of Christ, others in the name of the Trinity, and others into the death of the Lord. Some baptize in one immersion, others - under the influence of the Orthodox - in three immersions.

Meanwhile, the 7th rule of the Second Ecumenical Council rejected the baptism of Eunomians precisely because they baptized in one immersion, into the death of the Lord: “Eunomian, by a single immersion of those who are baptized... all those who wish to be united to Orthodoxy are acceptable like pagans. On the first day we make them Christians, on the second we make them catechumens, then on the third we conjure them with three blows in their faces and ears: and so we announce them, and force them to stay in the church and listen to the Scriptures, and then we baptize them.”

And the 50th canon of the holy apostles says: “Whoever, bishop or presbyter, makes not three immersions of a single sacrament, but one immersion given into the death of the Lord: let him be cast out. For the Lord did not say: baptize into my death, but: “Go and teach all tongues, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19).” According to the remark of Bishop Nicodemus (Milash), “this rule prescribes baptism by triple immersion (βάπτισμα, immersio) of the baptized person in water, and a clergyman who does not perform baptism in this way must be deposed from his dignity. The reason for the publication of this rule was the existence among various heretical sects of the first period of Christianity of a sect that later developed into the Anomean (Eunomian) sect, in which baptism was performed not in the name of the Holy Trinity, but only into the death of Christ, according to which the person being baptized was immersed in water more than three times , but one. This apostolic canon establishes the law that correct baptism, which gives the baptized the right to become a member of the Church, must be performed, among other things prescribed by the rules, by immersing the baptized person in water three times in the name of the Holy Trinity. This prescription to immerse the baptized person in water is based on a tradition dating back to the first times of the Church, as Basil the Great says in his work (91st canon) about the Holy Spirit to Blessed Amphilochius. This prescription is justified by the practice of the Church of all centuries.”

Even this canonical rule is enough to prevent any Orthodox Christian of the last twenty centuries from recognizing the rite of immersion among the Evangelicals as valid baptism.

So how can we evaluate evangelical Christian communities from the perspective of Divine revelation and the apostolic Orthodox Church? Yes, they recognize the Trinity and the Incarnation, the inspiration of Scripture, and even the Nicene-Constantinopolitan Creed (in Russia, even in its undistorted version). But they have no sacraments, no intervention from God Himself. It is no coincidence that their liturgical meetings resemble more a club of interests than a reverent presence before the Face of God. So, with the most favorable attitude towards radical Protestants, these meetings can only be called circles for unauthorized Bible study, but not the Church. Therefore, in order to receive salvation, to participate in the atoning sacrifice of Christ the Savior, Protestants absolutely need to receive true baptism and forgiveness of sins in the true Apostolic Church. Otherwise, to our greatest regret, all of them will be deprived of the glory of God. And faith in Christ and the study of Scripture will not help them if they do not fulfill the direct commandment of the Lord about baptism. It is no coincidence that Christ said on this occasion: “Not everyone who says to Me: “Lord! Lord!” will enter the Kingdom of Heaven, but he who does the will of My Father in heaven” (Matthew 7:21).

And if we remember that the symbol of faith requires the confession of a single baptism for the remission of sins, then the supporters of radical Protestantism turn out to be real heretics, violating the decrees of the Ecumenical Councils. Moreover, their doctrine also conflicts with the teaching of the VII Ecumenical Council on the veneration of icons, and they bear anathemas against those who reject holy icons, calling them idols. It is no longer necessary to say that their rejection of the sacramental nature of the priesthood, the real understanding of the Eucharist, and the episcopal structure of the Church completely contradicts both the teaching of the Ecumenical Councils and the consistent confession of faith of the Apostolic Church throughout the twenty centuries of its existence. And in this respect they also turn out to be heretics. It is no coincidence that the Church condemned the emerging Protestantism at a number of Councils of the 17th century. After all, while retaining many of the errors of the papists, the Protestants moved even further away from apostolic Christianity. So, not only in essence, but even formally (in accordance with the decisions of the Ecumenical Councils) the evangelicals are heretics, condemned by the court of the Holy Spirit. And here they should be reminded of the words of the Apostle Paul that heretics “will not inherit the kingdom of God” (Gal. 5:21). What a pity that so many sincere people will perish because of delusions that prevent them from seeing God.

It remains to evaluate only that phenomenon in evangelism, which for the followers of this teaching replaces almost all church sacraments. This is the so-called new birth, which is recognized as the most important thing in the life of a Christian. Experience shows that when communicating with Protestants, you always have to deal with the fact that they justify their closeness to God by a certain experience, which is called either “new birth” or “rebirth.” This feeling laid the foundation for the movement that in religious studies is called revivalism (from the English. revival – « revival , awakening"), which includes almost all radical Protestants (Baptists, Pentecostals, Adventists and others). All these movements, despite the fact that they do not have the same dogma and very different prayer practices, are united by the feeling that they were born again through faith in Jesus Christ. Moreover, this “new birth” in the ideology of this movement is in no way connected with water baptism.

Based on the words of Christ the Savior about the new birth (see: John 3: 5), Protestants teach about a certain experience that is born in a person as a result of faith. According to this doctrine, in order for Christ to come into us and cleanse us from sin, it is only necessary to recognize Him as a personal Savior (although the Bible does not call Christ that, but says that He is the Savior of the body; see: Eph. 5:23), ask Him come into our lives. And that’s it, it is believed that He has already entered. This may be accompanied by some experiences, or maybe not. But, the main thing why you can recognize His action is the change of life. An alcoholic stops drinking, a bully stops fighting. This means that Christ has entered our lives.

The official 1985 Baptist confession states: “We believe that repentance is given by God to men by grace. Repentant conversion includes contrition for sin, confession to the Lord and forsaking sin, accepting Jesus Christ as your personal Savior. We believe that the consequence of conversion and acceptance of Jesus Christ as Savior is being born again by the Holy Spirit and the Word of God as a necessary condition for adoption and entry into the Kingdom of God. Through being born again, a person becomes a child of God, a partaker of the Divine nature and a temple of the Holy Spirit. The true signs of rebirth are a complete change of life, hatred of sin, love for the Lord and the Church and a thirst for communion with Him, a desire to become like Christ and do the will of God. Those who are born again have within themselves the testimony of the Holy Spirit that they are children of God and heirs of eternal life. We believe that justification changes the position of a believing person before God, freeing him from the consciousness of guilt and fear of condemnation for sin, since Christ took upon Himself all our guilt and punishment for sin. The consequence of justification is being freed from the eternal condemnation and wrath of God, clothed in the righteousness of Christ, receiving peace with God, possessing a glorious inheritance with Christ.”

First of all, of course, we can say that the ancient apostolic Church never separated regeneration from water baptism. Thus, St. John Chrysostom wrote at the end of the 4th century: “The Only Begotten Son of God vouchsafed great mysteries to us - great ones and those that we were not worthy of, but which He was pleased to tell us. If we talk about our dignity, then we were not only unworthy of this gift, but guilty of punishment and torment. But He, despite this, not only freed us from punishment, but also gave us a life that is much brighter than before; He brought into another world; created a new creature. “Whoever,” it is said, “is in Christ, [is] a new creation” (2 Cor. 5:17). What new creature is this? Listen to what Christ himself says: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). We were entrusted with heaven; but then, since we turned out to be unworthy to dwell in it, He raises us to heaven itself. We have not remained faithful to the original gifts; but He tells us even greater ones. We could not abstain from one tree - and He gives us food from above. We did not stand in paradise - He opens heaven to us. Paul rightly says: “Oh, the depth of the riches both of the wisdom and knowledge of God” (Rom. 11:33)! Neither a mother, nor the pangs of birth, nor sleep, nor cohabitation and carnal union are needed anymore; the structure of our nature is already completed from above - by the Holy Spirit and water. And water is used as the birthplace of the one being born. What the womb is to a baby, so is water to the faithful: he is conceived and formed in water. Previously it was said: “Let the water bring forth living things that creep” (Gen. 1:20). And from the time the Lord descended into the streams of the Jordan, the water no longer produces “reptiles, a living soul,” but rational and spirit-bearing souls. And what was said about the sun: “He comes out like a bridegroom from his bridal chamber” (Ps. 18:6), now it is more opportune to say about the faithful: they emit rays much more brilliant than the sun. But a baby conceived in the womb takes time; but in water it’s not like that: here everything happens in an instant. Where life is temporary and receives its beginning from bodily decay, there birth occurs slowly: such is the nature of bodies; they only gain perfection over time. But in spiritual matters it is not so. Why? What is done here is done perfectly from the very beginning” (Conversations on the Gospel of John. Conversation 26.1).

Actually, a simple and unsophisticated reading of Scripture also does not allow us to separate one from the other. If a number of texts (such as John 1: 11–12 and others) talk about the new birth in general, then others connect it with water baptism (see John 3: 5). There is no basis in the New Testament for separating one from the other. So so-called evangelical Christians are simply using Scripture as a “hanging rack for their own thoughts” (C. Lewis). They try to find in the Bible the experience that they themselves have, although neither the word of God nor the Tradition of the ancient Church gives them any right to do this.

But still, Protestants have some spiritual experience. He helps them change their lives. And even when they come to the true Church, they cannot say that he was completely malignant. What kind of experience is this? What nature is it? I believe the answer can be found in Scripture. According to the Apostle Paul, “Glory and honor and peace to everyone who does good, first to the Jew, then to the Greek! For there is no partiality with God” (Rom. 2:10–11).

When a person touches the Holy Scripture, his soul feels a touch of a shrine. And no wonder. After all, she was created in the image of God. The Word of God can awaken the sleeping human spirit, and the very process of awakening is sweet for the human heart. Moreover, having awakened, the human spirit begins to move away from obvious evil, whatever pleases the Lord, and here for the first time a person feels the approval of his conscience. For someone who has always lived in obedience to his passions, this is a very strong feeling. This is how a calling grace acts on a person, which pulls him out of the networks of evil so that he enters into union with the Lord. In the normal course of development, an awakened person must begin to seek God and enter into a covenant with Him through true baptism or through church repentance. It is in these waters that he can receive forgiveness of all sins and true spiritual birth from the Holy Spirit.

But it is at this moment that Satan catches the person. He deceives people with false syllogisms. He says: “Why do you need this Church? Can't you meet God yourself, because the Bible speaks to everyone? Can’t you become good yourself by reading the Bible?” This is how the devil catches a person on the hook of pride and thereby takes him away from the saving court of the Church. After all, what attracts many people to Protestantism? Freedom to understand the Bible as he pleases. But this is directly prohibited by the Bible itself (see: 2 Thess. 2:15; 2 Pet. 1:20). As a result, it is not at all surprising that the phenomenon of “new birth” in the Protestant sense can occur not only in those communities that formally follow the Nicene Creed, but also among Adventists who reject the immortality of the soul, and among Pentecostals - Oneness who deny the Holy Trinity. If we had the action of the Spirit of Truth before us, the result would not be so many incompatible teachings and practices. After all, our God is not a God of disorder, but of peace (1 Cor. 14:33)!

So, as a result, a person who seems to have found the true God becomes entangled in the web of his delusions. His pride and conceit increase, and his craving for God’s truth fades. And in order to justify their abnormal position outside the Apostolic Church, various claims and indignations and strange teachings arise, such as ideas about the “invisible church”, which contradict both the Bible and church history.

This is also where the idea arises that water baptism is simply a rite of dedication to God. And this is not surprising! After all, the experience of Protestants speaks of the absence of the Spirit in their baptism, while the Bible speaks of the presence. And instead of drawing a healthy conclusion from this that baptism in their community is false, a person begins to invent some forms of giving grace unknown to Scripture without any visible media, as if God deals not with people, but with spirits. The Lord said this well: “My people have committed two evils: they have abandoned Me, the fountain of living waters, and have hewed out for themselves broken cisterns that cannot hold water” (Jer. 2:13).

Let our Protestant brothers understand what a terrible state they find themselves in, and come to Christ's rebirth in Orthodox baptism. And all the angels in heaven will shout a song of joy about the return of the prodigal sons to the Father.

1. What is the name of our temple? What event is it named after?

Church of the Nativity of the Mother of God in honor of the Nativity of the Blessed Virgin Mary. The Feast of the Nativity of the Blessed Virgin Mary is celebrated on September 8 (Old Art.) (September 21 (New Art.) and has 1 day of pre-celebration and 4 days of post-celebration.

When the time approached for the birth of the Savior of the world, a descendant of King David, Joachim, lived with his wife Anna in the Galilean city of Nazareth. Both of them were pious people and were known not for their royal origins, but for their humility and mercy. Their whole life was imbued with love for God and people. They lived to a ripe old age and had no children. This made them very sad. But, despite their old age, they did not stop asking God to send them a child. They made a vow (promise) that if they had a baby, they would dedicate him to serving God.

At that time, every Jew hoped, through his descendants, to be a participant in the kingdom of the Messiah, that is, Christ the Savior. Therefore, every Jew who did not have children was despised by others, since this was considered a great punishment from God for sins. It was especially difficult for Joachim, as a descendant of King David, because Christ was to be born in his family.

For their patience, great faith and love for God and each other, the Lord sent Joachim and Anna great joy. Towards the end of their life they had a daughter. At the direction of the Angel of God, she was given the name Mary, which means “Lady, Hope” in Hebrew.

The birth of Mary brought joy not only to Her parents, but also to all people, because She was destined by God to be the Mother of the Son of God. Savior of the world.

2. What is an announcement and why is it needed?

Cm. The first public conversation.

3. How many catechetical conversations do you need to undergo before receiving the Sacrament of Baptism in the Church of the Nativity of the Mother of God?

To better consolidate the material you have read and heard, you need to listen to three public conversations and answer the questions provided.

If the material is not mastered, additional time is assigned for public discussions.

4. Who is necessarily invited for conversations?

Adults who want to be baptized, as well as parents who want to baptize their children and their future godparents, are necessarily invited to the conversations. Anyone can attend the discussions.

5. When and at what time are the conversations held?

The first conversation is held on any day after the conversion of those being baptized (their parents and godparents). The second conversation is scheduled (usually on Fridays at 14-30). The third conversation takes place before receiving the sacrament of Baptism.

6. The main content of public conversations?

The Christian faith is based on Divine Revelation, announced by the prophets and apostles. “God, who at times and in various ways spoke of old to the fathers through the prophets, has spoken to us in these last days through the Son, whom he appointed heir of all things, through whom also he made the worlds” (Heb. 1:1-2). One of the most common appeals in the Gospel to Christ the Savior, who showed us the fullness of Divine Revelation, is the Teacher. He heralded the approach of the Kingdom of God and taught the people in both words and deeds, setting a personal example of obedience to Heavenly Father and sacrificial service to people. The Savior commanded His disciples and apostles to continue His teaching ministry: “Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe everything that I have commanded you” (Matthew 28:19-20). “The members of the Jerusalem church who were baptized on the day of Pentecost continued constantly in the teaching of the Apostles, in fellowship and in the breaking of bread and prayers” (Acts 2:42).

The teaching of faith is connected with the communal, liturgical and prayer life of the Church. At the center of this teaching is “the Word of God, which is living and active, and sharper than any two-edged sword” (Heb. 4:12). Therefore, as the Apostle Paul testifies, “both my word and my preaching are not in persuasive words of human wisdom, but in demonstration of the Spirit and power, so that your faith may not rest on the wisdom of men, but on the power of God” (1 Cor. 2: 4-5).

Church teaching is fundamentally broader and deeper than the intellectual process of transferring and assimilating knowledge and information. The focus and meaning of church enlightenment is the grace-filled transformation of man’s entire nature in communion with God and His Church.

The practice of spiritual edification, dating back to apostolic times, is reflected in the Tradition of the Church, including the canonical decrees of the Ecumenical and Local Councils and in the works of the Holy Fathers:

Canon 46 of the Council of Laodicea decrees: “Those who are baptized must study the faith.”

Rule 78 of the VI Ecumenical Council confirms this decree and gives it a church-wide character: “Those preparing for Baptism must learn the faith.”

Rule 47 of the Council of Laodicea speaks of the need for catechesis for those who were not taught the faith before Baptism: “Those who received Baptism in illness and then received health should study the faith and recognize that they have been granted a divine gift.”

Rule 7 of the Second Ecumenical Council also prescribes the announcement of “those who join Orthodoxy and some of those saved from heretics,” while defining the manner of their announcement: “and we force them to remain in the church and listen to the Scriptures, and then we baptize them.”

Saint Basil the Great spoke about the same thing: “Faith and baptism are two methods of salvation, related and inseparable. For faith is accomplished by baptism, and baptism is founded on faith” (“On the Holy Spirit,” chapter 12).

This practice is also reflected in the works of ancient Christian authors, liturgical-canonical monuments and church services.

The educational ministry of the Church, based on teaching, includes catechesis and religious education. Catechesis is helping a person who has believed in God to consciously and responsibly enter the life of the Church. Religious education is the instruction of an Orthodox Christian in the truths of faith and moral norms of Christianity, introducing him to the Holy Scriptures and Church Tradition, including the liturgical life of the Church, patristic prayer and ascetic experience.

7. What does preparation for Baptism and Communion consist of?(For women: about the inadmissibility of Baptism in uncleanness. Women during women's days cannot proceed to the baptismal font (except in exceptional cases of mortal danger).

See Rule for Communion and Baptism.

8. Conditions for admission to Baptism?

Anyone can be admitted to Baptism, but under the necessary condition that the person receiving Baptism freely and consciously accepts the Orthodox faith, that is, he is ready to confess before people his faith in the Personal Living God - the Creator of the world and Heavenly Father, and in the Son of God Jesus Christ as the Savior everything, all people and the world. " Whoever believes and is baptized will be saved“- said the Lord Jesus Christ and commanded the Apostles to first teach and then baptize (Mark 16:16; Matt. 28:19). And in the Holy Spirit, who is worshiped equally with the Father and the Son.

9. Denial of admission to Baptism?

It is unacceptable to perform the Sacrament of Baptism on adults who, not knowing the basics of faith, refuse to prepare to participate in the Sacrament.

“What prevents me from being baptized?” (Acts 8:36).

Admission into the Church should be made only after certification that there are no obstacles to it. Since ancient times, the Church has carefully examined the reasons that prompted a person to ask for admission to the Church. It was forbidden to admit to baptism those who were prompted to accept it by need or benefit, who did not want to leave a way of life or activities not characteristic of a Christian, in general, all those who could be suspected of feigning conversion to Christianity.

To the number obstacles to baptism The following situations apply.

Lack of desire to attend public conversations or in any other way become involved in the life and teachings of the Church

According to the canons of the Church, catechumens are obliged not only to express their desire to comprehend the faith of the Church, but also to give a report on this to the bishop or presbyter (78th canon of the Trullo Council; 46th canon of the Laodicean Council).

Participation in conversations about the foundations of the Orthodox faith is a sign of the conscious desire of the catechumen (preparing for Baptism) to join the spiritual life and an expression of obedience to the Church. Unreasonable refusal of the announcement is an obstacle to receiving Baptism.

The beliefs of the catechumen are incompatible with basic Christian dogmas.

Baptism is performed according to the personal and free will of the person being baptized. Without a free decision, it is impossible to be admitted to Baptism, just as the Sacrament of Baptism itself is impossible. The greatest untruth lies in allowing someone who does not believe or does not believe enough to be accepted into the Church, in the expectation that faith and sincere affection will appear later. This is a sin against the Holy Spirit, against the Church and against the one who is not ready for Baptism.

According to the 7th rule of the Third Ecumenical Council, the measure of faith is the Nicene-Constantinopolitan Creed: “ The Holy Council determined: let no one be allowed to pronounce, or write, or formulate a faith other than that of the holy fathers, in the city of Nicea, gathered with the Holy Spirit. And those who dare to formulate another faith, or present, or propose to those who want to turn to the knowledge of the truth, or paganism, or anti-Judaism, or from any heresy: such, if they are bishops, or belong to the clergy, let them be alien, bishops of the episcopacy, and clerics of the clergy; if they are laymen: let them be anathematized.”

If a person preparing for Baptism deliberately clings to non-church mythologies and does not recognize at least one of the dogmas of the Creed, such a person cannot be baptized: “ Those who do not have true and sacred faith, and so proceed to baptism, (God) does not accept such people. Such was Simon, who, although baptized, did not receive grace when... he did not have the perfection of faith.”

If, even after receiving Baptism, a Christian shares the teachings of sects and movements incompatible with Christianity (paganism, Gnostic cults, astrology, theosophical and spiritualist societies, reformed Eastern religions, occultism, witchcraft, etc.), and even more so contributes to their spread, then by doing so he will excommunicate himself from the Orthodox Church.

Lack of desire to participate in church life.

Baptism is a Sacrament, that is, a special action of God, in which, with the response of the desire of the person himself, he dies to a sinful and passionate life, is removed from it and is born into a new life - life in Christ Jesus. Baptism is a sign of a revolution that has already taken place in a person’s life, and at the same time it is a gracious guarantee of further following Christ.

A person who knows that after baptism he will have little to do with the Church, and who is baptized “just in case,” cannot be admitted to Baptism.

Reluctance to give up sinful habits or committing acts incompatible with the high title of a Christian.

Baptism outlines the boundary that separates the old man from the new man born in the Church. Repentance as a condition for admission to the Church manifests itself not only in the awareness of one’s sinfulness, but also as a real renunciation of a previous sinful life, “ so that the order of the previous life would be stopped"(St. Basil the Great) .

It would be wrong to understand Baptism as a sure way to enroll in the ranks of Christ’s soldiers without a real desire to go to war with one’s own sin and temptations: “ The font provides remission of sins committed, not those committed(not those that still dominate the soul).”

If the person being baptized has no intention of living like a Christian, that is, forcing himself to fulfill the commandments of the Gospel - "water remains water"(St. Gregory of Nyssa), since The Holy Spirit does not save if there is no human will to do so.

Blazh. Augustine wrote a whole work " About faith and works", which condemns the practice of baptizing those who refuse to live according to Christian commandments: " There are people who believe that everyone without exception should be admitted to the source of rebirth, which is in our Lord Jesus Christ, even those who, being known for their crimes and terrible vices, do not wish to change their evil and shameful ways, but honestly (and publicly) admit that they intend to continue in their state of sin... With the help of the Lord God, let us be diligently guarded against giving people false assurance in the future by telling them that if only they are baptized into Christ, no matter how they live in faith, they will achieve eternal salvation.” .

The occupations that a catechumen must renounce in order to be admitted as a member of the Church primarily include those that are incompatible with the dignity of a Christian:

- work related to abortions,

- prostitution, maintenance of brothels,

- adulterous cohabitation (without marriage registration),

- homosexual relationships,

- work associated with lewd and/or corrupting actions (striptease, etc.),

- all forms of occultism: wearing amulets, witchcraft, seeking help from fortune-tellers, healers, psychics and astrologers, belief in reincarnation (transmigration of souls), karma and omens .

Before accepting Baptism, the catechumen is obliged to repent of the crime of the Law of God and express the desire to fight his passions: “ One must approach baptism by first renouncing one’s sins and condemning them.” “Whoever has not corrected his moral shortcomings and has not prepared himself for virtues should not be baptized. For this font can forgive past sins; but the fear is not small and the danger is significant, lest we return to them again, and the medicine becomes an ulcer for us. After all, the greater the grace, the more severe the punishment will be for those who subsequently sin.”

If a person repents and wants to change his way of life, then no degree of his previous moral decline is an obstacle to his acceptance of Baptism: “ There is no sin that could surpass the generosity of the Master. But even if someone is a fornicator, an adulterer, an arm-fornicator, a homosexual, a libertine, a robber, a covetous person, a drunkard, an idolater, so great is the power of the gift and the Lord’s love for mankind that He erases all this and makes the one who showed only good intentions brighter than the rays of the sun.”

10. Wrong motives for those wishing to be baptized.

In some cases, Baptism is perceived as a magical rite, that is, as bringing “benefit” in itself - without the internal rebirth of a person.

Sometimes a person is baptized because his relatives wanted it, for the sake of good health or marriage. There is no doubt that the Lord protects a baptized person from various troubles, but this is more a consequence of faith and Baptism than its purpose. Such motives show not so much a firm intention to become a Christian, but rather a search for a way to make life easier.

The wrong motive is also the desire to be baptized in order to be “like everyone else,” when baptism is perceived only as a sign of belonging to a Russian or some other ethnic group.

A person striving for Baptism with the wrong motives will take on obligations that he does not intend to fulfill, but for which he will have to answer. Such people must be warned against this kind of action, because feigned Baptism is unlikely to bring them closer to God: “ To those who firmly believe the Holy Spirit is given immediately upon baptism, but to the unfaithful and evil-believing, it is not given even after baptism.”(Venerable Mark the Ascetic).

Therefore, without repentance, but only with a complacent impulse “toward something sublime, heavenly and beautiful,” one cannot be baptized: “ Be careful not to come to those baptizing(to the priests) , like Simon, is hypocritical, while your heart does not seek the truth... for the Holy Spirit tests the soul, and does not cast pearls before swine, if you are a hypocrite, then people will baptize you now, but the Spirit will not baptize.”

11. Tell us about the peculiarities of infant baptism.

When performing the Sacrament of Baptism on infants and children under 7 years of age, it is necessary to remember that the baptism of children is performed in the Church according to the faith of their parents and adoptive children. In this case, both parents and recipients must undergo minimal clerical training, except in cases where they are taught the basics of the faith and participate in church life. Public conversations with parents and recipients should be conducted in advance and separately from the celebration of the Sacrament of Baptism. It is appropriate to urge parents and recipients to prepare for participation in the Baptism of their children by personally participating in the Sacraments of Penance and the Eucharist.

Baptism is performed only on children of persons who are members of the Church. Therefore, the condition for the baptism of an infant is either the churchliness of the child’s family, or the willingness of the closest relatives and at least one of the godparents (godparents) to undergo catechesis, as well as their obligation to raise the child in the Orthodox faith: “ Infants are baptized according to the faith of their parents and adoptive parents, who are obliged to teach them the faith when they come of age.”(Long Catechism, paragraph 289).

The grace of God is given to infants as a guarantee of their future faith, like a seed that is thrown into the ground; but in order for a tree to grow from a seed and bear fruit, the efforts of both the recipients and the person being baptized are required as he grows.

12. Who are the recipients and what are their responsibilities?

Recipients (“godparents”) who belong to the Church and are not under penance take part in the baptism of infants. Explanatory conversations should be held with parents and recipients of baptized children, who do not actually participate in the grace-filled life of the Church, about the meaning and significance of the Sacrament of Baptism and the need to live a full church life and raise children in the faith: “ let us turn our word to your recipients, so that they too can see what reward they will receive if they show great zeal for you, and, on the contrary, what condemnation will follow them if they fall into carelessness... And let them not think that what is happening has no meaning for their meanings, but let them know for sure that they will become partners in glory if with their instructions they lead those being taught to the path of virtue, and if they fall into idleness, they will again have much condemnation. For this is why it is customary to call them spiritual fathers, so that they may learn through the actions themselves what kind of love they should show in the instruction of spiritual things.”

The godfather, the godfather, is the one who promises to help the parents raise the child in the purity of life and the Orthodox faith.

13. The main criteria for an Orthodox Christian who wants to become a successor?

· real desire and ability to raise a child in the Orthodox faith, piety and purity,

· churchgoing (experience of church life), for only such a person can become a good godfather.

14. Who cannot be recipients?

· completely ignorant of the Orthodox faith, nominal Orthodox Christians who belong to the Church only by virtue of their Baptism;

· having no experience of church life(those who have not participated in the Sacraments of Confession and Communion for several years, who do not have a prayer life and who do not know the basics of the Orthodox faith);

· persons living at a distance from the family of the infant being baptized and not having the opportunity to actively assist the family in raising a child;

· parents baptized;

· monastics;

· minors. Recipients must be of legal age to understand the full responsibility they accept;

· lost their minds;

· criminals And obvious sinners .

It is not permitted to select a Christian of another confession as a foster child for an Orthodox child.

The so-called "correspondence adoption" has no ecclesiastical basis and is in conflict with the whole meaning of the institution of succession. The spiritual connection between the recipient and the baby he has received is born from participation in the Sacrament of Baptism, and this participation, and not a clerical entry in the registry book, assigns responsibilities to him in relation to the received one. In “absentee reception,” the “receiver” does not take part in the Sacrament of Baptism and he does not receive anyone from the baptismal font. Therefore, there can be no spiritual connection between him and the baptized baby: in fact, the latter remains without a recipient.

In the church-canonical consciousness, the relationship between the successor and his goddaughter and, accordingly, between the successor and her godson, as well as between the successor and the goddaughter, acquired the character of spiritual kinship, which is an obstacle to their marriage.

The custom of having two successors is a Russian tradition dating back to the 14th century. From the decree of St. Synod of the 19th century it follows that only one of them is the actual recipient of baptism (depending on the gender of the person being baptized: a man for males, and a woman for females).

15. What does it mean to be united with Christ?

Cm. The first public conversation.

16. Who is a Guardian Angel and what is Angel Day? What are name days and how to celebrate them?

Guardian Angel - An angel assigned by God to a person at baptism for protection and assistance in good deeds.

Angel Day is the day of human baptism; also sometimes symbolically called name day.

Angel's Day (this name day name recalls the fact that in the old days heavenly patrons were sometimes called the Angels of their earthly namesakes); However, one cannot confuse saints with Guardian Angels sent to care and protect people.

Name day is the day of remembrance of the saint whose name a person is named or whose name was given to a person at Baptism by a priest. Each day of the church calendar is dedicated to the memory of a saint (most often more than one). The list of saints' days of remembrance is in the month book. Veneration of a saint consists not only of praying to him, but also of imitating his feat and his faith. “Let your life be according to your name,” said the Monk Ambrose of Optina. After all, the saint whose name a person bears is not just his patron and prayer book, he is also a role model.

But how can we imitate our saint, how can we at least follow his example in some way? To do this you need:

First, know about his life and exploits. Without this, we cannot truly love our saint.

Secondly, we need to turn to them in prayer more often, know the troparion for him and always remember that we have a protector and helper in heaven.

Thirdly, of course, we must always think about how we could follow the example of our saint in one case or another.

On the day of the Angel and name day, you should visit the temple and, if possible, take communion.

Orthodox Christians visit church on their name days and, having prepared in advance, confess and partake of the Holy Mysteries of Christ. The days of “small name days” are not so solemn for the birthday person, but it is advisable to visit the temple on this day. After communion, you need to keep yourself from all fuss so as not to lose your festive joy. In the evening, you can invite your loved ones for a meal. It should be remembered that if the name day falls on a fast day, then the holiday treat should be fast. During Lent, name days that occur on a weekday are moved to the next Saturday or Sunday.

In celebration of the memory of the patron saint, the best gift will be something that contributes to his spiritual growth: an icon, a vessel for holy water, beautiful candles for prayer, books, audio and video CDs with spiritual content.

17. What is the Creed?

Cm. The first public conversation.

18. What is the difference between Orthodoxy and other heterodox confessions, faiths and sects? How is it different from Islam?

19. What does the Creed tell us about God?

Cm. The first public conversation.

20. What and from whom is the person being baptized denied?

Cm. The first public conversation.

21. What does the Creed tell us about the second Person of the Blessed Trinity?

Cm. The first public conversation.

22. What is original sin?

Cm. The first public conversation.

23. Who is the Savior, and what does he save us from?

Cm. The first public conversation (1,2).

24. Name the twelve holidays and tell us briefly about them.

Twelfth holidays - this is the name of the cycle of the twelve most important annual holidays of the Russian Orthodox liturgical calendar. The definition of “twelve” comes from the Slavic cardinal number “twelve” (or “twelve”), that is, “twelve”. (Easter, as a “holiday holiday,” is outside this classification.)

Birth of the Virgin Mary.

The solemn raising of the Cross (“exaltation”) after its discovery in the ground by the holy Queen Helen.

The celebration of the solemn introduction into the temple of God by Joachim and Anna of their daughter, a three-year-old girl, the Most Pure Virgin Mary.

Birth of the Lord Jesus Christ.

The appearance of the Holy Trinity during the Baptism of the Lord Jesus Christ by John the Baptist. And also the holiday of the appearance of God in the flesh (incarnation).

The meeting of the Lord God and our Savior Jesus Christ by righteous Simeon, who was brought on the fortieth day after Christmas by the betrothed Joseph and the Most Pure Virgin Mary.

8) The Entry of the Lord into Jerusalem—the Sunday before Easter—transitionable;

9) Ascension of the Lord - the 40th day after Easter, always on Thursday - moving;

10) Trinity Day - the 50th day after Easter, always on Sunday - moving;

25. Tell us about the Annunciation.

26. What is the Cross of the Lord? How and when do we cross ourselves?

27. What is Resurrection?

28. Tell us about the Ascension.

29. What is the Church? What does the one, holy, catholic and apostolic Church mean?

30. What is the Eucharist. What is Communion?

31. What is fasting? When do they happen and what are they? What is fasting?

32. What does the Creed say about the Sacrament of Baptism? What kind of Sacrament is this? Purpose of Baptism? What is Confirmation?

33. Tell us about Pentecost.

34. What is a blessing? From whom and when is it taken?

35. The essence and content of the baptismal vow. What duties does the Holy Church impose on a person from the font of Baptism?

36. What responsibility does a Christian have as a member of the Church?

37. What responsibility does a Christian have as a church member?

38. Why is it necessary to pray, what prayers to read, when and how much?

39. What spiritual literature should I read and in what order?

40. How regularly should you visit church, and how should you fast correctly?

41. Why is it important to have spiritual guidance in the person of a clergyman and how to find a confessor?

42. How to properly enter the temple and stay there? How to dress properly for prayer?

43. Tell us about a church marriage.

44. What is a funeral service or memorial service? When and where do they happen? Tell us about other requirements.

45. How to properly submit a note to the altar and why?

46. Tell us about the social work of the parish and other works of mercy.

47. The most important indicators of readiness for Baptism.

48. What is churching?

Churching is the introduction of people to a Christian life pleasing to God according to the commandments in the bosom of the Holy Church. The Church is a treasury that contains all the fullness of life, an inexhaustible source of all blessings and our salvation.

By churching we do not mean a set of knowledge and various external church actions, but a real transformation of the spirit, character, relationships and way of life of a person in accordance with the Gospel image of the personality of Jesus Christ.

To become a church member means to introduce a person into the organism of the Church, to assimilate a person to the grace-filled spirit of the life of the Church, to help to find moral and spiritual connections with the rest of the people of the church community, to become Christlike in one’s spirit, character, relationships, and through this - a living cell of the divine-human organism of Christ’s Church.

We can draw comparative parallels that reveal to us the meaning and high purpose of the Mother of the Church. Just as in the womb of each of us our body was formed and the life of the soul began, so in the womb of the Mother of the Church, into whose bosom we entered from the baptismal font, throughout our entire earthly life, under Her guidance, formation must take place, or rather “ maturing" of the soul for the future life - eternal life.

The church-parish community has four most important properties of the Church, thanks to which it belongs to it: unity, holiness, conciliarity and apostolicity.

Unity - integrity of the individual and steadfastness in the confession of faith in God and the Church;

Holiness is the preservation of chastity (moral purity and integrity) and piety (Christian honor, dignity, honesty and fear of God) in relationships, behavior and life.

Conciliarity is the unanimity and unanimity of the church community in confession, deeds and service.

Apostolicity is collaboration with Christ in spreading the faith and witnessing a godly Christian life in the world around us.

Thus, to become a church member means to introduce oneself into the life of the church community in order to assimilate the properties of the church organism and become their bearer.

49. Read the Creed by heart.

50. What sins are you aware of and what do you want to repent of before God?(Sins are mentioned only to the priest).

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.

Water baptism took place in the Bread of Life church in Omsk. On this day, 10 people decided to take an important step - to enter into a covenant with God.

At the Bible courses that take place in our church every Saturday, one could listen to what it is, what the Bible says about it, and realize the full responsibility of the upcoming step. Below we will consider what requirements God places on those who wish to be baptized in water.

“But whatever was gain to me, I counted loss for Christ’s sake. And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and count them but rubbish, that I may gain Christ, and be found in him, not having my own righteousness, which is of the law, but that which is through faith. in Christ, with the righteousness that comes from God through faith; that we may know Him, and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, so that we may attain to the resurrection of the dead" (Philippians 3:8-11)

Water baptism is a physical act expressing spiritual truth. By receiving water baptism, we participate with Christ in the fact of His death and resurrection. By being baptized in water, a person publicly testifies to his dedication to serving God.

God has provided certain requirements for those wishing to be baptized. There are four such requirements, and they are very significant.
First requirement. God commands those who wish to be baptized to repent: “...Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of sins; and you will receive the gift of the Holy Spirit” (Acts 2:38). Repentance is the basis, the foundation of a relationship with God.

Repentance is not just a tearful confession of sins. To repent means to change your thoughts, to turn away from sin. In many ways, a person’s life depends on his thoughts. Therefore, turning to God begins with a change in the way of thinking, since a change in the way of thinking leads to a change in the way of life. So, repentance is an internal change, as a result of which a person moves from a state of rebellion before the Word of God to a state of humility and complete obedience.

The second requirement is to believe: “Whoever believes and is baptized will be saved; but whoever does not believe will be condemned” (Mark 16:16). Faith naturally follows repentance. Faith is a feature, a quality of the new life in Christ that we receive from God. Faith is a characteristic of the life of a regenerated person. Faith means living according to the Word of God: “The righteous shall live by faith” (Heb. 10:38).

God is Spirit, and everything connected with Him is spiritual. Therefore, God Himself and the world surrounding Him are inaccessible to our senses. Faith, as a spiritual category, is capable of seeing what cannot be felt. Faith is the choice of guidance: the Word of God or temporary experiences.

Faith comes through fellowship with God through His Word. As much as a person has the Word of God, so much faith does he have. Scripture says that God has allocated a measure of faith to everyone, that is, each of us has as much faith as he needs in order to fulfill God’s purpose: “By the grace given to me, I say to each of you: do not think [about] [yourself] any more.” than one should think; but think modestly, according to the measure of faith which God has allocated to each one” (Rom. 12:3). God gives us instructions for cultivating faith: “Do not let this book of the law depart from your mouth; but study in it day and night, so that you may do exactly everything that is written in it: then you will be successful in your ways and will act wisely” (Joshua 1:8).

Our faith is also shaped by our own words. Words have spiritual power - they can lift, they can kill: “Death and life are in the power of the tongue” (Prov. 18:22). A person's faith can be inspired by words of faith, according to the Word of God; faith can be destroyed by words of unbelief, doubt and fear, which are contrary to the Word of God. Your speech must be controlled and verified by Scripture.

We should also take care of our surroundings, “so that we may get rid of disorderly and wicked people, for not everyone has faith” (2 Thess. 3:2). Only healthy communication contributes to strengthening faith: “Do not be deceived: bad associations corrupt good morals” (1 Cor. 15:33).
The third requirement is to have a good conscience. God specifically says that His children must have a good conscience: “I teach you, [my] son ​​Timothy, in accordance with the prophecies that were made about you, such a testament that you should fight according to them, like a good warrior, having faith and a good conscience, which some having rejected, were shipwrecked in their faith” (1 Tim. 1:18-19).

Baptism is not just about immersing yourself in water, but about promising God a good conscience: “So now baptism like this image also saves us, not the washing away of the uncleanness of the flesh, but the promise to God of a good conscience, through the resurrection of Jesus Christ” (1 Pet. 3:21). Without a good conscience, our faith will not have firmness, without a good conscience our prayer will be a heavy burden, without a good conscience there is no boldness, no determination, no confidence.

A good conscience is a sensitive conscience, capable of distinguishing good from evil. If we do not take care of our conscience, one day it will stop speaking to us, and, as a result, sin will no longer bother us and an obstacle will appear in our relationship with God. A good conscience not only influences our walk with God, but also motivates us to act honestly and rightly.

The basis of the promise to God of a good conscience at baptism is the humble recognition of our sins, the confession of faith in the death and resurrection of Christ for the atonement of our sins - this is the essence of the biblical meaning of baptism.

And the last condition that God imposes before baptism: to devote your life to God. Thus, baptism is initiation into the disciples of Jesus Christ, it is an act of consent on the part of the disciples to devote themselves to the Teacher.

CONGRATULATIONS TO ALL BROTHERS AND SISTERS!

Our whole life belongs to Jesus Christ. Despite the difficulties, problems, and defeats that will come our way, it is important to remain true to your promise. Every time life presents you with a choice, remember with warmth and gratitude those moments when you stood in the water and answered the simple question: “Is Jesus Christ your Lord?”

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 a misunderstanding 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 believe 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 is of great significance because it represents the sign of the believer’s union with Christ, and recognition of this union is an additional act of faith that cements this connection even more firmly.” . So, Protestant theology sees the “great significance” of baptism, again, not in it itself, but in 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 they all “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 more free 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 through the harmony of freedom and grace. And it ends, in the words of Sergius of Stragorodsky, “with a person’s entry into a place where he, with the help of the means given to him, prepared himself, 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 St. Macarius of Egypt, “God Himself does nothing... the accomplishment of the work by the Spirit depends on the will of man.” . “Whoever expects from God to receive the seed of grace must first cleanse the ground 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, to enter into communication 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 accommodate. 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, like our true color. Squeezing is the careful deposition of the opposite. For the color brought to us in this way, having been hardened in our souls, will no longer come off.” . The image of the soul's adaptation to the perception of grace was indicated by the Lord Himself: 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 your thorny soil, to make your perception like that of a child. In adults, the consciousness (soul) is clogged with sinful habits. Repentance is pulling out the tares of sin. It is painful, but necessary so as not to make sowing futile (i.e. baptism fruitless).

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 a characteristic feature of the position of denial.

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).

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

70."A Brief Exposition of Divine Dogmas", ch. 18.