What is Regeneration?

In my blogs on baptism, I have frequently mentioned that people are regenerated when they are baptized. The question, then, may arise as to what exactly is regeneration. The answer to the question can be found in the Holy Scriptures, in the writings of the Church Fathers, and in those of other ancient Christian writers.

In St. John's Gospel, we read that our Lord told Nicodemus:

Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of God. (St. John 3:3)

We can see here that "being born again" or regenerated is essential to a person's eternal salvation. Without a new birth, one will not be able to enjoy eternal life in the Kingdom of God. This is what our Lord was telling Nicodemus.

Nicodemus asked our Lord:

How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? (St. John 3:4)

Nicodemus was asking Jesus how to be born again.

Jesus told him how. He said:

Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (St. John 3:5-8)

The Lord told Nicodemus that we are born again when we are born of water and of the Holy Spirit. He was talking about baptism. When we are baptized, we are "born again." This is the teaching of the Church Fathers and ancient Christian writers.

For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the Cross; even as Noah was saved by wood when he rode over the waters with his household. (The Dialogue of Justin with Trypho the Jew, Chapter CXXXVIII, by St. Justin the Martyr, 110-165 A.D., vol. 1, p. 268, Ante-Nicene Fathers)

“And dipped himself,” says [the Scripture], “seven times in Jordan.” (II Kings 5:14) It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: “Except a man be born again through water and the Spirit, he shall not enter into the Kingdom of Heaven.” (St. John 3:5) (Fragments of the Lost Writings of Irenaeus, Fragment XXXIV, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 543, Ante-Nicene Fathers)

Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration, — as many as come to the truth, and are born again, and receive blessing from God. (To Autolycus, Book II, chapter 16, by St. Theophilus of Antioch, 115-181 A.D., vol. 2, p. 101, Ante-Nicene Fathers)

The view I take is, that He Himself formed man of the dust, and regenerated him by water; and made him grow by His Spirit; and trained him by His word to adoption and salvation, directing him by sacred precepts; in order that, transforming earth-born man into a holy and heavenly being by His advent, He might fulfil to the utmost that divine utterance, “Let Us make man in Our own image and likeness.” (Gen. 1:26) (The Instructor, Book I, chapter 12, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 234, Ante-Nicene Fathers)

But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, “He saved us by the washing of regeneration.” (Titus 3:5) (Epistle LXXIII, paragraph 6, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 388, Ante-Nicene Fathers)

These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head. (A Treatise on the Priesthood, Book III, paragraph 6, by St. John Chrysostom, 347-407 A.D., vol. 9, p. 47, Nicene and Post-Nicene Fathers, First Series)

People who are from religious traditions that do not teach baptismal regeneration may think of this as being odd. They may wonder how can the water of baptism bring about the new birth. It is not the water. It is the Holy Spirit in the water. The Holy Spirit regenerates us in the waters of baptism. The water is supposed to be consecrated by prayer before performing a baptism. This is Holy Tradition. St. Basil the Great wrote about this apostolic tradition in his book, On the Holy Spirit.

Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? (On the Holy Spirit, chapter 27, by St. Basil the Great, 329-379 A.D., vol. 8, p. 41, Nicene and Post-Nicene Fathers, Second Series)

The prescription to do this is not found anywhere in the Bible.

Regeneration is spiritual. It happens to our souls. Jesus said:

That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (St. John 3:6)

Clement of Alexandria wrote:

And as the regeneration was conformably spiritual, so also was the nutriment of man spiritual. (The Instructor, Book I, chapter 6, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 221, Ante-Nicene Fathers)

When God regenerates someone's soul, it happens invisibly. No one can see the work of the Holy Spirit taking place in the waters of baptism. We know by faith that it does occur, because this is the true teaching of the Church. Jesus said:

Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (St. John 3:7,8)

When we are regenerated, we become children of God and we put away our former manner of life. We embrace a new life, living in obedience to God.

Truly, then, are we the children of God, who have put aside the old man, and stripped off the garment of wickedness, and put on the immortality of Christ; that we may become a new, holy people by regeneration, and may keep the man undefiled. (The Instructor, Book I, chapter 6, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 217, Ante-Nicene Fathers)

Therefore, when the soul embraces the faith, being renewed in its second birth by water and the power from above, then the veil of its former corruption being taken away, it beholds the light in all its brightness. It is also taken up (in its second birth) by the Holy Spirit, just as in its first birth it is embraced by the unholy spirit. The flesh follows the soul now wedded to the Spirit, as a part of the bridal portion — no longer the servant of the soul, but of the Spirit. (A Treatise on the Soul, Chapter XLI, by Tertullian, 145-220 A.D., vol. 3, p. 221, Ante-Nicene Fathers)

I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, “Except ye be born again, ye shall not enter into the Kingdom of Heaven." (St. John 3:3) (The First Apology, Chapter LXI, by St. Justin the Martyr, 110-165 A.D., vol. 1, p. 183, Ante-Nicene Fathers)

Regeneration is not repentance and it is not faith. St. Peter told the Jews who witnessed the first Christians speaking in foreign languages that they had never studied:

Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)

The Jews to whom St. Peter spoke had to repent before being baptized. When they were baptized, they were regenerated.

For an adult or teenager converting to Christ, repentance comes first along with faith in Christ. Then, baptism follows. It is in baptism that one experiences the regenerating work of the Holy Spirit.

The Ethiopian eunuch in the Book of Acts had faith in Christ before he was baptized by St. Philip the Deacon.

And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. (Acts 8:34-38)

So, it is possible to have faith in Christ and not be regenerate.

The children of Orthodox Christians are baptized shortly after they have been born. The 110th Canon of the Council of Carthage (419 A.D.) says:

Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema.

For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have “sinned” (Rom. 5:12), than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith (regulam fidei) even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration. (Canon CX, Council of Carthage, 419 A.D., vol. 14, p. 496, Nicene and Post-Nicene Fathers, Second Series)

As little babies, they are incapable of repentance and faith. They are not incapable of being regenerated, however.

So, repentance is not regeneration. Faith in Christ is not regeneration either. Repentance and faith in Christ are necessary for a person's salvation. The baptized children of Orthodox Christians need to be instructed in the Orthodox faith and they need to understand what sin is and repent when they sin. People outside the Church need to repent and have faith in Christ before they can be baptized. Regeneration, however, happens in the consecrated waters of baptism.

The Orthodox Church does not view the Fall of Man as being a total and complete fall, leaving man totally incapable of doing any good at all. Unregenerate men and women can still do good. Tertullian wrote:

Just as no soul is without sin, so neither is any soul without seeds of good. (A Treatise on the Soul, Chapter XLI, by Tertullian, 145-220 A.D., vol. 3, p. 221, Ante-Nicene Fathers)

However, unregenerate people cannot climb to the heights of spiritual sanctity that the Saints have reached. Regeneration makes one a child of God and enables one to advance further up the ladder of spiritual perfection. Jesus said:

For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. (St. Matt. 5:20)

and:

Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of My Father which is in Heaven. (St. Matt. 7:21)

We must advance spiritually in order to gain admittance into the Kingdom of Heaven. Without regeneration, one can only advance to a certain level of goodness and go no higher.

The Pharisees were capable of doing good, but they were unregenerate. Jesus said:

Woe unto you, scribes and Pharisees, hypocrites! For ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. (St. Matt. 23:25,26)

It is possible to be outwardly good and inwardly evil. It is also possible to be good and have no relationship with Christ. St. Lydia of Thyatira worshiped God and was a good woman, but she was unregenerate. After she heard the Gospel preached by St. Paul, she believed in Christ and was baptized. She was unregenerate until she had been baptized.

And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:13-15)

St. Paul taught that we are regenerated when we are baptized.

Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word. (Eph. 5:25,26)

But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost. (Titus 3:4,5)

Baptism is not a work, by the way. It is a gift. St. John Chrysostom wrote the following text about baptism:

But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. “He saved us,” he saith, “through the laver of regeneration, and renewing of the Holy Ghost.” (Titus 3:5) It is called also illumination, and this St. Paul again has called it, “For call to remembrance the former days in which after ye were illuminated ye endured a great conflict of sufferings” (Heb. 10:32); and again, “For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance.” (Heb. 6:4) It is called also, baptism: “For as many of you as were baptized into Christ did put on Christ.” (Gal. 3:27) It is called also burial: “For we were buried” saith he, “with Him, through baptism, into death.” (Rom. 6:4) It is called circumcision: “In whom ye were also circumcised, with a circumcision not made with hands, in the putting off of the body of the sins of the flesh.” (Col. 2:11) It is called a cross: “Our old man was crucified with Him that the body of sin might be done away.” (Rom. 6:6) It is also possible to speak of other names besides these, but in order that we should not spend our whole time over the names of this free gift, come, return to the first name, and let us finish our discourse by declaring its meaning; but in the meantime, let us extend our teaching a little further. (Instruction to Catechumens, First Instruction, by St. John Chrysostom, 347-407 A.D., vol. 9, pp. 160-161, Nicene and Post-Nicene Fathers, First Series)

Notice that he called baptism a "free gift."

Regeneration of the soul is essential to our salvation. Tertullian wrote:

Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration (Rom. 6:4); and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. (A Treatise on the Soul, Chapter XL, by Tertullian, 145-220 A.D., vol. 3, p. 22o, Ante-Nicene Fathers)

When we are regenerated, our souls are renewed and cleansed. They are enabled to live the kind of life that God wants us to live and to reach greater heights of holiness and righteousness in life.

There is another regeneration — regeneration of the flesh. Baptism also is an aid in the regeneration of the flesh which will take place at the general resurrection of the dead when Jesus Christ returns to judge the world. In the writings of Clement of Alexandria and Tertullian this connection between baptism and the regeneration of the flesh is made.

And the wretched creatures are not ashamed at having bestowed the greatest pains about this little oyster, when they might adorn themselves with the sacred jewel, the Word of God, whom the Scripture has somewhere called a pearl, the pure and pellucid Jesus, the eye that watches in the flesh, — the transparent Word, by whom the flesh, regenerated by water, becomes precious. (The Instructor, Book II, chapter 13, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 267, Ante-Nicene Fathers)

Now it would not at all have been consistent that any rule of holiness and righteousness should be especially enjoined for the flesh, if the reward of such a discipline were not also within its reach; nor could even baptism be properly ordered for the flesh, if by its regeneration a course were not inaugurated tending to its restitution; the apostle himself suggesting this idea: “Know ye not, that so many of us as are baptized into Jesus Christ, are baptized into His death? We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life.” (Rom. 6:3,4) And that you may not suppose that this is said merely of that life which we have to walk in the newness of, through baptism, by faith, the apostle with superlative forethought adds: “For if we have been planted together in the likeness of Christ’s death, we shall be also in the likeness of His resurrection.” (Rom. 6:5) (On the Resurrection of the Flesh, Chapter XLVII, by Tertullian, 145-220 A.D., vol. 3, p. 580, Ante-Nicene Fathers)

The use of the word, regeneration, in reference to the resurrection of the dead can be found in the New Testament. Jesus used the word, "regeneration," in reference to the resurrection of the dead when speaking to His apostles. He said:

Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (St. Matt. 19:28)

Whence also the resurrection is actually spoken of as regeneration, according to the words of the Lord: “Verily I say unto you, that ye which have followed Me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (St. Matt. 19:28) (Seven Books on the Incarnation of the Lord against Nestorius, Book V, chapter 7, by St. John Cassian, 360-436 A.D., vol. 11, p. 585, Nicene and Post-Nicene Fathers, Second Series)

Illumination accompanies regeneration. When one is illumined, one is able to know God.

Straightway, on our regeneration, we attained that perfection after which we aspired. For we were illuminated, which is to know God. (The Instructor, Book I, chapter 6, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 215, Ante-Nicene Fathers)

And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, “Go to Siloam, and wash” (St. John 9:7); thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life. (Against Heresies, Book V, chapter 15, paragraph 3, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 543, Ante-Nicene Fathers)

To sum up, spiritual regeneration is a work of the Holy Spirit that occurs in baptism. It is not repentance and it is not faith in Christ. It is possible to be a good person and be unregenerate. We need to be regenerated by the Holy Spirit in order to advance spiritually to the heights of holiness and righteousness that God call us to.

Steve

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Two Other Baptisms

In the third chapter of St. John's Gospel, our Lord speaks about the baptism with water when He tells Nicodemus: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." (St. John 3:5) Whenever one speaks of baptism, one usually thinks of this type of baptism. There are two other baptisms in addition to this one: the baptism with blood and the baptism with tears.

The baptism with blood is a far nobler form of baptism than the baptism with water. It is the baptism that martyrs receive from their persecutors. Tertullian spoke of this type of baptism in his work, On Baptism.

We have indeed, likewise, a second font, (itself withal one with the former,) of blood, to wit; concerning which the Lord said, “I have to be baptized with a baptism” (St. Luke 12:50), when He had been baptized already. For He had come “by means of water and blood” (I John 5:6), just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. (St. Matt. 20:16; Rev. 17:14) (On Baptism, chapter 16, by Tertullian, 145-220 A.D., vol. 3, p. 677, Ante-Nicene Fathers)

Tertullian was talking about martyrdom. Martyrs are baptized in their own blood. Tertullian wrote about some catechumens who had never finished their catechetical instruction, but were martyred before they could be baptized. These catechumens were from Carthage in North Africa. They were Saturus, Revocatus, Saturninus, Secundulus, and Felicitas. St. Perpetua was also martyred along with them. Felicitas was pregnant when she was martyred. So, her unborn child received the baptism with blood along with her. Tertullian tells about their martyrdoms in The Passion of the Holy Martyrs Perpetua and Felicitas.

The second type of baptism is one that is experienced after one has received water baptism. It is called the baptism with tears. We all sin even after we have been baptized. We need to continue to experience God's forgiveness and His mercy. The way we do this is by repentance. True repentance brings not only pardon from the guilt of our sins, but also a change of heart and a change of life. When we repent we stop committing the sins we have repented of or at the very least, we start making a determined effort using various ascetical disciplines to stop committing those sins. St. John of Damascus defined repentance in these terms.

Repentance is the returning from the unnatural into the natural state, from the devil to God, through discipline and effort. (An Exact Exposition of the Orthodox Faith, Book II, chapter 30, by St. John of Damascus, 645-750 A.D., vol. 9, part 2, p. 43, Nicene and Post-Nicene Fathers, Second Series)

The one who says to God, "Forgive me," but has no desire to change really has not repented. The one who says to God, "Forgive me," makes an effort to change, but then returns to his old sins is not much better. He is like the one who receives the Word of God on the rocky soil.

They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. (St. Luke 8:13)

He believes he needs to change the way he lives and asks God to forgive him, but he stops believing the Word and falls back into his old sins. His faith in God or rather his faithfulness to God is shallow and has no root.

The Greek word translated "faith" in the New Testament is pistis. Pistis also means "faithfulness." To believe in Jesus Christ means not to merely believe certain things about Him to be true, but also to trust Him and be faithful to Him. We exhibit our faith in Him and our faithfulness to Him by how we live our lives.

The goal in repentance is to be healed of sin, not to merely obtain pardon from God. Getting God to pardon us of our sins is the easy part of salvation. God loves us and wants to forgive us. Becoming healed of our sins is usually the more difficult part of salvation. It often requires discipline and effort.

St. Paul told the Philippian Christians: "Work out your own salvation with fear and trembling." (Phil. 2:12) Repentance is just one of the many things we must do to work out our salvation. When we repent we are baptized with our tears.

So, there are these two other baptisms in addition to water baptism: one received by martyrs and one received by baptized Christians when they repent.

Steve

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Circumcision, Baptism, and Chrismation

In the Old Testament, there was a practice among the Hebrews called circumcision. The practice was to cut off the foreskins of the male sex organs of men and male children. Circumcision was first practiced by Abraham in obedience to God's commandment. It was a sign of the covenant that God had made with Abraham and his seed.

And God said to Abraam, Thou also shalt fully keep My covenant, thou and thy seed after thee for their generations. And this is the covenant which thou shalt fully keep between Me and you, and between thy seed after thee for their generations; every male of you shall be circumcised. And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between Me and you. And the child of eight days old shall be circumcised by you, every male throughout your generations, and the servant born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed. (Gen. 17:9-12, LXX)

In the New Testament, there is a parallel between circumcision and baptism. St. Paul calls baptism "the circumcision of Christ."

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead. (Col. 1:11,12)

After being baptized, people were sealed with the Holy Spirit. Originally, people received the seal of the Gift of the Holy Spirit through the laying on of the hands of an apostle or a successor of an apostle (that is, a bishop). In Acts, it says that the deacon Philip baptized the new converts in Samaria, but he did not lay hands on any of them so that they could receive the Holy Spirit. He waited for the apostles John and Peter to do that.

But when they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:12-17)

In the next chapter of Acts, we can read about someone else laying hands on someone so that he could receive the Gift of the Holy Spirit. Ananias laid hands on Saul after he became a convert to Christ.

And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. (Acts 9:17, 18)

According to St. Hippolytus, Ananias was the first bishop of Damascus and one of the Seventy Apostles.

Ananias, who baptized Paul, and was bishop of Damascus. (The Same Hippolytus on the Seventy Apostles, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 255, Ante-Nicene Fathers)

St. Paul laid hands on the Ephesians converts after baptizing them.

Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve. (Acts 19:4-7)

He was an apostle. (Acts 14:14) Barnabas and he were ordained apostles in Antioch.

Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:1-3)

Sometime in the first century, the practice of chrismation replaced the practice of the laying on of hands. One had to be an apostle or a bishop to lay hands on someone so that he or she could be sealed with the Holy Spirit. After chrismation was instituted, presbyters (that is, priests) were allowed to chrismate the newly baptized with chrism made of myrrh oil and hallowed by a bishop.

There is evidence in the New Testament that chrismation was practiced in the first century. In St. Paul's Second Epistle to the Corinthians, it says:

Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. (II Cor. 1:21,22)

The Greek word translated "anointed" in this passage is chrisas.

In the First Epistle of John, it says:

But ye have an unction from the Holy One, and ye know all things. (I John 2:20)

The Greek word translated "unction" in this verse is chrisma.

Later in the same chapter of this epistle, it says:

But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him. (I John 2:27)

The Greek word translated "anointing" in both places in this verse is also chrisma.

In the Book of Revelation, it talks about the servants of God being sealed in their foreheads.

And I saw another angel ascending from the East, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the Earth and the sea, saying, Hurt not the Earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. (Rev. 7:2,3)

In this book, those who received this seal are protected from God's wrath that will be poured out upon the Earth.

And it was commanded them that they should not hurt the grass of the Earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. (Rev. 9:4)

These passages in Revelation are references to the practice of chrismation. Also, in the Book of Revelation it says that Jesus Christ has made His followers kings and priests unto God.

And hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever. Amen. (Rev. 1:6)

And hast made us unto our God kings and priests: and we shall reign on the Earth. (Rev. 5:10)

St. Peter calls Christians "a holy priesthood" and "a royal priesthood" in his First Epistle.

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (I Pet. 2:4,5)

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvellous light. (I Pet. 2:9)

In the Old Testament, priests and kings were anointed with oil. Moses anointed Aaron and his sons with oil when he ordained them as priests.

And thou shalt put them on Aaron thy brother, and his sons with him, and thou shalt anoint them and fill their hands: and thou shalt sanctify them, that they may minister to Me in the priest’s office. (Ex. 28:37, LXX)

And having taken the garments, thou shalt put on Aaron thy brother both the full-length robe and the ephod and the oracle; and thou shalt join for him the oracle to the ephod. And thou shalt put the mitre on his head; and thou shalt put the plate, even the Holiness, on the mitre. And thou shalt take of the anointing oil, and thou shalt pour it on his head, and shalt anoint him. (Ex. 29:5-7, LXX)

And thou shalt take of the blood from the altar, and of the anointing oil; and thou shalt sprinkle it upon Aaron and on his garments, and on his sons and on his sons’ garments with him; and he shall be sanctified and his apparel, and his sons and his sons’ apparel with him: but the blood of the ram thou shalt pour round about upon the altar. (Ex. 29:21, LXX)

And thou shalt anoint Aaron and his sons, and sanctify them that they may minister to Me as priests. (Ex. 30:30, LXX)

And thou shalt put on Aaron the holy garments, and thou shalt anoint him, and thou shalt sanctify him, and he shall minister to Me as priest. And thou shalt bring up his sons, and shalt put garments on them. And thou shalt anoint them as thou didst anoint their father, and they shall minister to Me as priests; and it shall be that they shall have an everlasting anointing of priesthood, throughout their generations. (Ex. 40:13-15 LXX)

And Moses poured of the anointing oil on the head of Aaron; and he anointed him and sanctified him. (Lev. 8:12, LXX)

And Moses took of the anointing oil, and of the blood that was on the altar, and sprinkled it on Aaron, and on his garments, and his sons, and the garments of his sons with him. And he sanctified Aaron and his garments, and his sons, and the garments of his sons with him. (Lev. 8:29, 30, LXX)

The prophet Samuel anointed Saul to be King of Israel.

And all the people went to Galgala, and Samuel anointed Saul there to be king before the Lord in Galgala, and there he offered meat-offerings and peace-offerings before the Lord: and Samuel and all Israel rejoiced exceedingly. (I Sam. 11:15, LXX)

Later, Samuel anointed David to be King of Israel.

And the Lord said to Samuel, Arise, and anoint David, for he is good. And Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward: and Samuel arose, and departed to Armathaim. (I Sam. 16:12, 13, LXX)

Sadoc the priest anointed Solomon to be King of Israel.

And Sadoc the priest took the horn of oil out of the tabernacle, and anointed Solomon, and blew the trumpet; and all the people said, Let king Solomon live. (II Kings 1:39, LXX)

Tertullian said that the practice of chrismation is based on this principle of anointing kings and priests.

After this, when we have issued from the font, we are thoroughly anointed with a blessed unction, — (a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. (Ex. 29:7; Lev. 8:12; Psalm 132:2, LXX) Whence Aaron is called “Christ” (Lev. 4:5,16, LXX), from the “chrism,” which is “the unction; ”which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.” (Acts 4:27) Thus, too, in our case, the unction runs carnally, (i.e. on the body, ) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. (On Baptism, chapter 7, by Tertullian, 145-220 A.D., vol. 3, p. 672, Ante-Nicene Fathers)

Blessed Augustine wrote about chrismation in his writings. He also understood that chrism was used in this Sacrament to make people priests and kings to God.

To the words, “In them the second death hath no power,” are added the words, “but they shall be priests of God and Christ, and shall reign with Him a thousand years” (Rev. 20:6); and this refers not to the bishops alone, and presbyters, who are now specially called priests in the Church; but as we call all believers Christians on account of the Mystical Chrism, so we call all priests because they are members of the one Priest. Of them the Apostle Peter says, “A holy people, a royal priesthood.” (I Pet. 2:9) (The City of God, Book XX, chapter 10, by Blessed Augustine of Hippo, 354-430 A.D., vol. 2, p. 432, Nicene and Post-Nicene Fathers, First Series)

St. Theophilus of Antioch spoke of chrismation in his writings. He lived in the second century. He said that it is because we are anointed with the oil of God that we are called Christians.

Wherefore we are called Christians on this account, because we are anointed with the oil of God. (To Autolycus, Book I, chapter 12, by St. Theophilus of Antioch, 115-181 A.D., vol. 2, p. 92, Ante-Nicene Fathers)

According to the Church Canons, the chrism used in chrismation can only be hallowed by a canonical Orthodox bishop. Presbyters are forbidden to hallow chrism.

And all the bishops replied: Neither the making of the chrism, nor the consecration of virgins, is to be done by presbyters, nor is it permitted to a presbyter to reconcile anyone in the public mass (in publica missa), this is the pleasure of all of us. (Canon VI, The Council of Carthage, 419 A.D., vol. 14, p. 446, Nicene and Post-Nicene Fathers, Second Series)*

In his Seventieth Epistle, St. Cyprian of Carthage said what the other bishops in his jurisdiction and he had decided in council regarding the validity of chrismations done by heretics.

Anointed also must he of necessity be, who is baptized, that having received the chrism — that is, unction, he may be the anointed of God, and have within him the grace of Christ. Moreover, it is the Eucharist through which the baptized are anointed, the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither altar nor church. Whence neither can the spiritual unction be with heretics, since it is acknowledged that the oil cannot be sanctified nor the Eucharist celebrated among them. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head” (Psalm 140:5, LXX); which the Holy Ghost forewarned in the Psalms, lest any, quitting the track, and wandering out of the path of truth, be anointed by heretics and adversaries of Christ. Moreover, when baptized, what kind of prayer can a profane priest and a sinner offer? In that it is written, “God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth.” (St. John 9:31) (Epistle LXX, by St. Cyprian of Carthage, 200-258 A.D., vol. 14, p. 518, Nicene and Post-Nicene Fathers, Second Series)

This Council of Carthage is one of the councils whose canons were adopted by the Quinisext Council in 692 A.D.*

Just as only an apostle or a successor of an apostle were the only ones who could lay hands on a person after he or she was baptized (Acts 8:12-17), so only a legitimate successor of the apostles can hallow chrism. The legitimacy to do this is passed on by legitimate ordination. In order for a bishop to be a valid bishop, he must have been ordained by two or three bishops who are legitimate bishops.

Let a bishop be ordained by two or three bishops. (Canon I, Canons of the Holy Apostles, vol. 14, p. 594, Nicene and Post-Nicene Fathers, Second Series)*

No one can ordain himself a bishop. No one but a legitimate bishop can legitimately ordain a presbyter (that is, a priest).

Let a presbyter, deacon, and the rest of the clergy, be ordained by one bishop. (Canon II, Canons of the Holy Apostles, vol. 14, p. 594, Nicene and Post-Nicene Fathers, Second Series)*

For this reason, the Orthodox Church does not recognize Protestant ministers as having valid Holy Orders. The Protestant Churches were started by men who were not legitimate Orthodox bishops and who were not in communion with the one Holy, Catholic, and Apostolic Church. Martin Luther, for example, was a German priest in the Roman Catholic Church. He was not even a bishop, but he started up his own Church that had bishops in it. A priest does not have the authority to ordain a bishop. John Calvin started up the Reformed Churches. He was not even a priest. He had no authority whatsoever to ordain anyone. The Baptist Churches came out of the Anabaptist movement. None of the men who started up these churches were legitimately ordained bishops. The Methodist Churches came from followers of John Wesley's teachings. John Wesley was an Anglican priest. He was not even a bishop in the Church of England.

So then, even if a Protestant minister were to perform a chrismation the exact same way that we do it, we Orthodox would not recognize it as being valid.

I do not mean to disparage the Protestants by saying these things. Although according to the Church Canons of the ancient Church Councils it is true that their ministers do not possess valid Holy Orders, there are, nevertheless, many fine people in the Protestant Churches and there are many godly ministers in their churches. They often teach and practice heresy unfortunately. I think that they do so in ignorance, not knowing anything about traditional Christianity and never having read any of the Church Fathers. I, myself, have spent much of my life as a Protestant and I can say that there were things that I used to think were "sound Biblical doctrines," but later I found out from reading the Church Fathers that I had some heretical beliefs.

Baptism replaced circumcision under the New Covenant in that a person's heart is circumcised in the Sacrament of Baptism through the regenerating work of the Holy Spirit. Several of the Church Fathers taught this.

And we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God’s mercy; and all men may equally obtain it. (Dialogue with Trypho the Jew, chapter XLIII, by St. Justin the Martyr, 110-165 A.D., vol. 1, p. 216, Ante-Nicene Fathers)

For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a Sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.

For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, “The Lord hath said to me that I should call no man common or unclean.” (Acts 10:28) But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted — and nobody is hindered from baptism and from grace — how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins — that to him are remitted, not his own sins, but the sins of another.

And therefore, dearest brother, this was our opinion in council,* that by us no one ought to he hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat. We bid you, dearest brother, ever heartily farewell. (Epistle LVIII, paragraphs 4-6, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 354, Ante-Nicene Fathers)

“In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh in the circumcision of Christ.” (Col. 2:11)

See how near he is come to the thing. He saith, “In the putting” quite away, not putting off merely. “The body of sins.” He means, “the old life.” He is continually adverting to this in different ways, as he said above, “Who delivered us out of the power of darkness," and "reconciled us who were alienated,” that we should be “holy and without blemish.” (Col. 1:13,21) No longer, he saith, is the circumcision with the knife, but in Christ Himself; for no hand imparts this circumcision, as is the case there, but the Spirit. It circumciseth not a part, but the whole man. It is the body both in the one and the other case, but in the one it is carnally, in the other it is spiritually circumcised; but not as the Jews, for ye have not put off flesh, but sins. When and where? In Baptism. (Homilies on St. Paul's Epistle to the Colossians, Homily VI, by St. John Chrysostom, 347-407 A.D., vol. 13, p. 285, Nicene and Post-Nicene Fathers, First Series)

Chrismation replaced circumcision as the seal under the New Covenant. St. Paul called circumcision a seal.

And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. (Rom. 4:11)

He spoke of people being sealed with the Holy Spirit in the Sacrament of Chrismation.

Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. (II Cor. 1:21,22)

St. Gregory the Theologian said in his writings that chrismation is a seal.

But if you would fortify yourself beforehand with the Seal, and secure yourself for the future with the best and strongest of all aids, being signed both in body and in soul with the unction, as Israel was of old with that blood and unction of the firstborn at night that guarded him (Ex. 12:22), what then can happen to you, and what has been wrought out for you? (Oration XL: On Holy Baptism, paragraph 15, by St. Gregory the Theologian, 325-391 A.D., vol. 7, p. 364, Nicene and Post-Nicene Fathers, Second Series)

Since baptism and chrismation replace circumcision under the New Covenant and circumcision was administered to infants when they were eight days old (Gen. 17:12), the Orthodox Church practices infant baptism and infant chrismation. The children of Orthodox Christian parents are baptized and chrismated when they are at least eight days old. Unlike circumcision, however, baptism and chrismation are administered to both sexes and not to only the male sex as circumcision was.

Steve

* The canons of this regional Church council and the Canons of the Holy Apostles were adopted by the Quinisext Council in 692 A.D. The Quinisext Council is an extension of the Fifth and Sixth Ecumenical Councils.

It has also seemed good to this holy Council, that the eighty-five canons, received and ratified by the holy and blessed Fathers before us, and also handed down to us in the name of the holy and glorious Apostles should from this time forth remain firm and unshaken for the cure of souls and the healing of disorders. And in these canons we are bidden to receive the Constitutions of the Holy Apostles [written] by Clement. But formerly through the agency of those who erred from the faith certain adulterous matter was introduced, clean contrary to piety, for the polluting of the Church, which obscures the elegance and beauty of the divine decrees in their present form. We therefore reject these Constitutions so as the better to make sure of the edification and security of the most Christian flock; by no means admitting the offspring of heretical error, and cleaving to the pure and perfect doctrine of the Apostles. But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at Neocaesarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia: and likewise the 150 who assembled in this heaven-protected royal city: and the 200 who assembled the first time in the metropolis of the Ephesians, and the 630 holy and blessed Fathers at Chalcedon. In like manner those of Sardica, and those of Carthage: those also who again assembled in this heaven-protected royal city under its bishop Nectarius and Theophilus Archbishop of Alexandria. Likewise too the Canons [i.e. the decretal letters] of Dionysius, formerly Archbishop of the great city of Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of Gregory the Wonder-worker, Bishop of Neocaesarea; of Athanasius, Archbishop of Alexandria; of Basil, Archbishop of Caesarea in Cappadocia; of Gregory, Bishop of Nyssa; of Gregory Theologus; of Amphilochius of Iconium; of Timothy, Archbishop of Alexandria; of Theophilus, Archbishop of the same great city of Alexandria; of Cyril, Archbishop of the same Alexandria; of Gennadius, Patriarch of this heaven-protected royal city. Moreover the Canon set forth by Cyprian, Archbishop of the country of the Africans and Martyr, and by the Synod under him, which has been kept only in the country of the aforesaid Bishops, according to the custom delivered down to them. And that no one be allowed to transgress or disregard the aforesaid canons, or to receive others beside them, supposititiously set forth by certain who have attempted to make a traffic of the truth. But should any one be convicted of innovating upon, or attempting to overturn, any of the afore-mentioned canons, he shall be subject to receive the penalty which that canon imposes, and to be cured by it of his transgression. (Canon II, Quinisext Council, 692 A.D., vol. 14, p. 361, Nicene and Post-Nicene Fathers, Second Series)

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Becoming a Christian

People in modern times often join churches more easily than they did in ancient times. Usually what happens in many cases is that a non-Christian goes to a church and listens to a sermon. Then, he makes a decision at the end of the sermon to become a Christian. He goes forward during the altar call, talks to the pastor, reads some Bible verses with him, repents, and then is admitted as a member of the church. Sometime later, the pastor baptizes him.

In ancient times, it was more difficult for a non-Christian to become a Christian. He had to become a catechumen and then spend some time receiving instruction in the Christian faith. His religious instruction might last three years. There is evidence in the writings of the ancient Church Fathers that this was the practice. St. Irenaeus, Clement of Alexandria, and Tertullian lived in the second century. Both of them mentioned the existence of catechumens in the Church in their writings.

For when the Greeks, having arrested the slaves of Christian catechumens, then used force against them, in order to learn from them some secret thing [practised] among Christians, these slaves, having nothing to say that would meet the wishes of their tormentors, except that they had heard from their masters that the divine communion was the body and blood of Christ, and imagining that it was actually flesh and blood, gave their inquisitors answer to that effect. Then these latter, assuming such to be the case with regard to the practices of Christians, gave information regarding it to other Greeks, and sought to compel the martyrs Sanctus and Blandina to confess, under the influence of torture, [that the allegation was correct]. To these men Blandina replied very admirably in these words: “How should those persons endure such [accusations], who, for the sake of the practice [of piety], did not avail themselves even of the flesh that was permitted [them to eat]? ” (Fragments from the Lost Writings of Irenaeus, Fragment XIII, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 570, Ante-Nicene Fathers)

But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks [and the Earth is the Lord’s, and the fulness thereof (I Cor. 10:26)], must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything. (The Stromata, Book VI, chapter 11, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 500, Ante-Nicene Fathers)

I affirm that not one of the Faithful has ever a crown upon his head, except at a time of trial. That is the case with all, from catechumens to confessors and martyrs, or (as the case may be) deniers. (The Chaplet, chapter 2, by Tertullian, 145-220 A.D., vol. 3, p. 93, Ante-Nicene Fathers)

Then Perpetua was received by a certain one who was still a catechumen, Rusticus by name, who kept close to her; and she, as if aroused from sleep, so deeply had she been in the Spirit and in an ecstasy, began to look round her, and to say to the amazement of all, “I cannot tell when we are to be led out to that cow.” And when she had heard what had already happened, she did not believe it until she had perceived certain signs of injury in her body and in her dress, and had recognised the catechumen. Afterwards causing that catechumen and the brother to approach, she addressed them, saying, “Stand fast in the faith, and love one another, all of you, and be not offended at my sufferings.” (The Passion of the Holy Martyrs Perpetua and Felicitas, chapter 6, by Tertullian, 145-220 A.D., vol. 3, p. 705, Ante-Nicene Fathers)

To many, nowadays, that may seem absurd to require someone to receive religious instruction for such a long period of time before being baptized. However, it really is not absurd. Think about what happens after one is baptized. After baptism, one is supposed to receive the Sacrament of Chrismation and be sealed with the Holy Spirit.* Many pastors do not do this today though. Afterwards, they receive Communion for the first time. According to the teaching of the Church Fathers, the Bread and Wine of the Eucharist is the Body and Blood of our Lord Jesus Christ.**

St. Paul says:

Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. (I Cor. 11:27-30)

If someone were to partake of the Eucharist without realizing that it is Jesus Christ's Body and Blood under the appearance and form of Bread and Wine and without having properly prepared himself to receive Communion by prayer, fasting, and repentance, then he might eat and drink damnation to himself.

So, people need to learn about the Sacraments before receiving the Sacraments. That is one reason for have a period of religious instruction before baptism.

People also need to understand some things about God. I have met people who are members of various churches, but have some really strange and non-Christian views of God. I have met people who think of God as being everything. They confuse God's creation with God Himself. I have met people who do not even know that Jesus Christ is God, but they are members of a church that teaches that He is. I have even met preachers of certain churches who teach the people in their churches certain ancient heresies, not knowing that what they are teaching is heretical and not in the least bit Christian. For example, I have met some preachers who do not believe in the Virgin birth of Christ or the resurrection of the body when Christ returns to judge the world. These are very basic Christian doctrines that are found in the writings of the Church Fathers and even in some Protestant creedal statements, like the Westminster Confession of Faith, the Westminster Larger and Shorter Catechisms, and the New Hampshire Baptist Confession of 1833.*** This is another good reason for catechism — to make sure that people understand certain basic Orthodox Christian doctrines.

Actually, catechism classes were done by Protestant Churches after the Protestant Reformation. People had to become catechumens in a Protestant church before they were permitted to join the church. With the emergence of modern evangelical movements in the nineteenth and twentieth centuries, catechism classes were largely done away with by many Protestant Churches.

The Orthodox Church still adheres to the ancient practice of catechism before receiving the Sacraments. For most people wanting to join an Orthodox church today, the catechumenate lasts anywhere from six months to a year. It may last longer, however. That is up to the discretion of the priest and bishop. The children of Orthodox Christian parents, however, are permitted to receive the Sacraments, but they must receive proper Orthodox religious instruction while they are growing up. I will talk about infant baptism in a later blog.

Steve

* They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ. (Canon XLVIII, Council of Laodicea, met between 343 and 381 A.D., vol. 14, p. 154, Nicene and Post-Nicene Fathers, Second Series)

Thereupon, they are first sealed or anointed with the holy oil upon the forehead, eyes, nostrils, mouth, and ears; and when we seal them, we say, “The Seal of the gift of the Holy Ghost.” (Canon VII, First Council of Constantinople, 381 A.D., vol. 14, p. 185, Nicene and Post-Nicene Fathers, Second Series)

** They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes. (Epistle to the Smynaeans, chapter VII, by St. Ignatius of Antioch, died in 107 or 110 A.D., vol. 1, p. 89, Ante-Nicene Fathers)

And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. (The First Apology of Justin, chapter LXVI, by St. Justin the Martyr, 110-165 A.D., vol. 1, p. 185, Ante-Nicene Fathers)

Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity. (Against Heresies, Book IV, chapter 18, paragraph 5, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 486, Ante-Nicene Fathers)

When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him? — even as the blessed Paul declares in his Epistle to the Ephesians, that “we are members of His body, of His flesh, and of His bones.” (Eph. 5:30) He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh (St. Luke 24:39); but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones, — that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption (I Cor. 15:53), because the strength of God is made perfect in weakness (II Cor. 12:9), in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves? (Against Heresies, Book V, chapter 2, paragraph 3, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 528, Ante-Nicene Fathers)

*** There is much still in those particular Protestant creedal documents that the Orthodox Church would disagree with, but some very basic doctrines, such as those of the Holy Trinity, the Virgin birth of Christ, and the resurrection of the body, are found in them.

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

The Typology in the Story of Susanna

In the Septuagint version of Daniel there is a story about a righteous and God-fearing woman named Susanna. Some wicked elders among the Jews falsely accused her of having committed adultery with a young man in her garden. The prophet Daniel defended her of these charges and she was acquitted. This story contains some prophetic imagery that pertains to Christ, the Church, and the Sacraments of Baptism and Chrismation.

I have decided to let St. Hippolytus explain the typology in the story about Susanna.

What is narrated here, happened at a later time, although it is placed before the first book (at the beginning of the book). For it was a custom with the writers to narrate many things in an inverted order in their writings. For we find also in the prophets some visions recorded among the first and fulfilled among the last; and again, on the other hand, some recorded among the last and fulfilled first. And this was done by the disposition of the Spirit, that the devil might not understand the things spoken in parables by the prophets, and might not a second time lay his snares and ruin man.

“Called Joacim.”* (Dan. 1:1, LXX) This Joacim, being a stranger in Babylon, obtains Susannah in marriage. And she was the daughter of Chelcias the priest (II Kings 22:8, LXX), who found the book of the law in the house of the Lord, when Josiah the king commanded him to purify the holy of holies. His brother was Jeremiah the prophet, who was carried, with the remnant that was left after the deportation of the people to Babylon, into Egypt, and dwelt in Taphnae (Jer. 1:1; 43:8); and, while prophesying there, he was stoned to death by the people.

“A very fair woman, and one that feared the Lord,” etc. (Dan. 1:2, LXX) For by the fruit produced, the tree also is easily known. For men who are pious and zealous for the law, bring into the world children worthy of God; such as he was who became a prophet and witness of Christ, and she who was found chaste and faithful in Babylon, whose honour and chastity were the occasion of the manifestation of the blessed Daniel as a prophet.

“Now Joacim was a great rich man,” etc. (Dan. 1:4, LXX) We must therefore seek the explanation of this. For how could those who were captives, and had been made subject to the Babylonians, meet together in the same place, as if they were their own masters? In this matter, therefore, we should observe that Nebuchadnezzar, after their deportation, treated them kindly, and permitted them to meet together, and do all things according to the law.

“And at noon Susannah went into (her husband’s garden).” (Dan. 1:7, LXX) Susannah prefigured the Church; and Joacim, her husband, Christ; and the garden, the calling of the saints, who are planted like fruitful trees in the Church. And Babylon is the world; and the two elders are set forth as a figure of the two peoples that plot against the Church—the one, namely, of the circumcision, and the other of the Gentiles. For the words, “were appointed rulers of the people and judges,” (mean) that in this world they exercise authority and rule, judging the righteous unrighteously.

“And the two elders saw her.” (Dan. 1:8, LXX) These things the rulers of the Jews wish now to expunge from the book, and assert that these things did not happen in Babylon, because they are ashamed of what was done then by the elders.

“And they perverted their own mind.” (Dan. 1:9, LXX) For how, indeed, can those who have been the enemies and corruptors of the Church judge righteously, or look up to heaven with pure heart, when they have become the slaves of the prince of this world?

“And they were both wounded with her (love).” (Dan. 1:10, LXX) This word is to be taken in truth; for always the two peoples, being wounded (instigated) by Satan working in them, strive to raise persecutions and afflictions against the Church, and seek how they may corrupt her, though they do not agree with each other.

“And they watched diligently.” (Dan. 1:12, LXX) And this, too, is to be noted. For up to the present time both the Gentiles and the Jews of the circumcision watch and busy themselves with the dealings of the Church, desiring to suborn false witnesses against us, as the apostle says: “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus.” (Gal. 2:4)

It is a kind of sin to be anxious to give the mind to women.

“And when they were gone out, they parted the one from the other.” (Dan. 1:14, LXX) As to their parting the one from the other at the hour of dinner (luncheon), this signifies that in the matter of earthly meats the Jews and the Gentiles are not at one; but in their views, and in all worldly matters, they are of one mind, and can meet each other.

“And asking one another, they acknowledged their lust.” (Dan. 1:14, LXX) Thus, in revealing themselves to each other, they foreshadow the time when they shall be proved by their thoughts, and shall have to give account to God for all the sin which they have done, as Solomon says: “And scrutiny shall destroy the ungodly.” (Prov. 1:32, LXX) For these are convicted by the scrutiny.

“As they watched a fit time.” (Dan. 1:15, LXX) What fit time but that of the passover, at which the layer is prepared in the garden for those who burn, and Susannah washes herself, and is presented as a pure bride to God?

“With two maids only.” (Dan. 1:15, LXX) For when the Church desires to take the laver according to use, she must of necessity have two handmaids to accompany her. For it is by faith on Christ and love to God that the Church confesses and receives the laver.

“And she said to her maids, Bring me oil.” (Dan. 1:17, LXX) For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the laver of washing?** All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: “Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come.” (I Cor. 10:11)

“And they went out at privy doors” (Dan. 1:18, LXX); showing thus by anticipation, that he who desires to partake of the water in the garden must renounce the broad gate, and enter by the strait and narrow. (St. Matt. 7:13,14)

“And they saw not the elders.” (Dan. 1:18, LXX) For as of old the devil was concealed in the serpent in the garden, so now too, concealed in the elders. he fired them with his own lust, that he might again a second time corrupt Eve.

“Behold, the garden doors are shut.” (Dan. 1:20, LXX) wicked rulers, and filled with the workings of the devil, did Moses deliver these things to you? And while ye read the law yourselves, do ye teach others thus? Thou that sayest, “Thou shalt not kill,” dost thou kill? Thou that sayest, “Thou shall not covet,” dost thou desire to corrupt the wife of thy neighbour?

“And we are in love with thee.” (Dan. 1:20, LXX) Why, ye lawless, do ye strive to gain over a chaste anti guileless soul by deceitful words, in order to satisfy your own lust?

“If thou wilt not, we will bear witness against thee.” (Dan. 1:21, LXX) This wicked audacity with which you begin, comes of the deceitfulness that lurks in you from the beginning And there was in reality a young man with her, that one of yours; one from heaven, not to have intercourse with her, but to bear witness to her truth.

“And Susannah sighed.” (Dan. 1:22, LXX) The blessed Susannah, then, when she heard these words, was troubled in her heart, and set a watch upon her mouth, not wishing to be defiled by the wicked elders. Now it is in our power also to apprehend the real meaning of all that befell Susannah. For you may find this also fulfilled in the present condition of the Church. For when the two peoples conspire to destroy any of the saints, they watch for a fit time, and enter the house of God while all there are praying and praising God, and seize some of them, and carry them off, and keep hold of them, saying, Come, consent with us, and worship our Gods; and if not, we will bear witness against you. And when they refuse, they drag them before the court and accuse them of acting contrary to the decrees of Caesar, and condemn them to death.

“I am straitened on every side.” (Dan. 1:22, LXX) Behold the words of a chaste woman, and one dear to God: “I am straitened on every side.” For the Church is afflicted and straitened, not only by the Jews, but also by the Gentiles, and by those who are called Christians, but are not such in reality. For they, observing her chaste and happy life, strive to ruin her.

“For if I do this thing, it is death to me.” (Dan. 1:22, LXX) For to be disobedient to God, and obedient to men, works eternal death and punishment.

“And if I do it not, I cannot escape your hands.” (Dan. 1:22, LXX) And this indeed is said with truth. For they who are brought into judgment for the sake of God’s name, if they do what is commanded them by men, die to God, and shall live in the world. But if they refuse to do what is commanded them by men, they escape not the hands of their judges, but are condemned by them.

“It is better for me not to do it.” (Dan. 1:23, LXX) For it is better to die by the hand of wicked men and live with God, than, by consenting to them, to be delivered from them and fall into the hands of God.

“And Susannah cried with a loud voice.” (Dan. 1:24, LXX) And to whom did Susannah cry but to God? as Isaiah says: “Then shalt thou call, and the Lord shall answer thee; whilst thou art yet speaking, He shall say, Lo, here I am.” (Isaiah 58:9)

“And the two elders cried out against her.” For the wicked never cease to cry out against us, and to say: Away with such from off the earth, for it is not fit that they should live. In an evangelical sense, Susannah despised them who kill the body, in order that she might save her soul from death. Now sin is the death of the soul, and especially (the sin of) adultery. For when the soul that is united with Christ forsakes its faith, it is given over to perpetual death, viz., eternal punishment. And in confirmation of this, in the case of the transgression and violation of marriage unions in the flesh, the law has decreed the penalty of death.

“Then ran the one and opened the gates” (Dan. 1:25, LXX); pointing to the broad and spacious way on which they who follow such persons perish.

“Now Susannah was a very delicate woman.” (Dan. 1:31, LXX) Not that she had meretricious adornments about her person, as Jezebel had, or eyes painted with divers colours; but that she had the adornment of faith, and chastity, and sanctity.

St. Susanna

“And laid their hands upon her head” (Dan. 1:34, LXX); that at least by touching her they might satisfy their lust.

“And she was weeping.” (Dan. 1:35, LXX) For by her tears she attracted the (regard of) the Word from heaven, who was with tears to raise the dead Lazarus.

“Then the assembly believed them.” (Dan. 1:41, LXX) It becomes us, then, to be stedfast in every duty, and to give no heed to lies, and to yield no obsequious obedience to the persons of rulers, knowing that we have to give account to God; but if we follow the truth, and aim at the exact rule of faith, we shall be well-pleasing to God.

“And the Lord heard her voice.” (Dan. 1:44, LXX) For those who call upon Him from a pure heart, God heareth. But from those who (call upon Him) in deceit and hypocrisy, God turneth away His face.

“O thou that art waxen old in wickedness.” (Dan. 1:52, LXX) Now, since at the outset, in the introduction, we explained that the two elders are to be taken as a type of the two peoples, that of the circumcision and that of the Gentiles, which are always enemies of the Church; let us mark the words of Daniel. and learn that the Scripture deals falsely with us in nothing. For, addressing the first elder, he censures him as one instructed in the law; while he addresses the other as a Gentile, calling him “the seed of Chanaan” (Dan. 1:56, LXX), although he was then among the circumcision.

“For even now the angel of God.” (Dan. 1:55, LXX) He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias and Sara. (Tobit 3:17) For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.

“And they arose against the two elders” (Dan. 1:61, LXX); that the saying might be fulfilled, “Whoso diggeth a pit for his neighhour, shall fall therein.” (Prov. 26:27)

To all these things, therefore, we ought to give heed, beloved, fearing lest any one be overtaken in any transgression, and risk the loss of his soul, knowing as we do that God is the Judge of all; and the Word Himself is the Eye which nothing that is done in the world escapes. Therefore, always watchful in heart and pure in life, let us imitate Susannah. (Fragments from Commentaries, "On Susannah," by St. Hippolytus of Rome, 170-236 A.D., vol. 5, pp. 191-194, Ante-Nicene Fathers)

The Jews and the Protestants unfortunately placed this story about Susanna in the Apocrypha. It is in Orthodox and Catholic Bibles though. It is a very good story and it is full of practical wisdom as well as prophetic material that point to Christ and the Church.

Steve

* Our Lord's grandfather's name is Joachim. He is the Virgin Mary's father.

** A reference to the Sacrament of Chrismation.

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Is There Salvation Outside the Church?

One lesson that we learn from the story of Noah's ark is that there is safety in the Church. Only eight people were saved from the waters of the Flood. Everyone who was not in the ark perished. The ark typifies the Church. Just as there was no salvation outside the ark, so there is no salvation outside the Church.

In explaining this concept, I need to first talk about salvation — what it is and what are we saved from. Then, I will explain the path to salvation. Finally, I will explain what exactly is the Church.

For many people, salvation is nothing more than having one's sins forgiven. The concern with many people is whether or not God accepts them. Forgiveness is part of the salvation package, but it is not the only part of the package. Freedom from the enslaving power of sin is also part of that salvation package. When we sin repeatedly, we become enslaved to sin. (St. John 8:34; Rom. 6:16,17; II Pet. 2:19) As servants of sin, we need to be set free from our sins. We need to become servants of righteousness and not sin. (Rom. 6:18-22) This is a lifelong process. It is not something that happens instantaneously after saying a short prayer. It requires work and discipline. So, becoming a holy and righteous person in one's life is also part of the salvation package. Another problem that we have is that we die. Our bodies are mortal, but are souls are immortal. Actually, we all have started dying from the very moment that we were born. Our bodies need to be saved from death. They need to be made immortal. The deliverance of our bodies from corruption and mortality is also part of the salvation package.

I will deal with the first part of the salvation package now. We all sin and we do need God to forgive us. God has already sent His Son to be the sacrifice for our sins. (Heb. 10:12; I John 4:14) Jesus died on the Cross and bore our sins in His body. (I Pet. 2:24) He carried them to the Father and the Father forgave us. (Col. 1:14) Jesus and the Holy Spirit forgave us, too. (Col. 3:13; II Cor. 5:19; 13:14) There is, therefore, forgiveness for those who sin. However, under the New Covenant, God forgives people's past sins at their baptisms. (Acts 2:38; 22:16) Baptism is a Sacrament of the Church. One cannot receive baptism unless one first goes to church. So, the Church is important in receiving forgiveness of sins.

Baptism is also important in helping us live the life that God wants us to live. When we are baptized, our fallen natures are regenerated so that we can more easily obey God's commandments.

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. (St. John 3:5)

After one is baptized, one must be chrismated. Chrismation is the Sacrament of the Church that is given to those who have been newly baptized. It is important that one be chrismated so that one can be sealed with the Holy Spirit. (II Cor. 1:21,22; Eph. 4:30) This sealing of the Holy Spirit helps one to effectively fight the spiritual battle against the devil, the world, and fleshly desires. An unchrismated person is ill-equipped to fight the ongoing spiritual battle over his or her soul. One can only receive chrismation in the Church.

Another thing the Holy Spirit does is give life to our mortal bodies. (Rom. 8:11) We need the Holy Spirit so that our bodies can become immortal in the general resurrection of the dead at Christ's return.

Then, there is the Eucharist. After one receives baptism and chrismation, one receives the immortal, resurrected Body and Blood of our Lord, God, and Savior Jesus Christ. The Eucharist is for the healing of soul and body. When we receive the Eucharist, the Body and Blood of Christ becomes part of our bodies. By becoming part of our bodies, we become part of our Lord's body. St. Paul said:

For we are members of His body, of His flesh, and of His bones. (Eph. 5:30)

and:

Know ye not that your bodies are the members of Christ? (I Cor. 6:15)

Just as He was resurrected, so then all those who are united to Him in the Eucharist will be resurrected after they die. One receives not just part of Jesus in the Eucharist. One receives all of Him. We receive His soul, His body, His humanity, His divinity — all of Him. So, He heals not only our bodies when we receive Him, but also our souls. In order to receive the Eucharist, one needs to go to church.

Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. (St. John 6:53,54)

As we live our lives, we are faced with temptations. We commit sins and we need forgiveness of these sins. We may even become enslaved to new sins after our baptisms. To fight these spiritual battles and gain victory over temptations and habitual sins, we must do what the Church prescribes for us to do — fasting, prayer, Bible reading, Confession, Eucharist, obedience.

Fasting is something that Jesus and the apostles did. (St. Matt. 4:1-11; Acts 13:2; II Cor. 6:1-5) We fast in order to be able to win our battles against Satan, his demons, and our own fleshly desires.

Prayer is talking with God. We need to pray daily. There are different types of prayer. There is liturgical prayer, that is, praying the prayers in an Orthodox prayer book. This is a spiritual discipline. By practicing liturgical prayer, we exercise our souls. We do a spiritual work-out, just like an athlete does a physical work-out when he does physical exercises. There is also spontaneous prayer. This is praying off of the tops of our hearts. It is a free form of prayer. Our spontaneous prayers are greatly improved when we practice liturgical prayer. So, we should not only pray spontaneously, but also liturgically. Then, there is the Jesus Prayer: "O Lord Jesus Christ, Son of God, have mercy upon me, a sinner." This is a prayer that we should pray as we go through the day. If we pray the prayer enough times, it will become a background prayer in our subconscious minds.

Then, there are the prayers to the Saints, angels, and the Mother of God. We need to remember that they know what we are doing and want to help us. (Heb. 12:1,2,22,23; St. Luke 15:10) They help us by praying for us. Talking to the Saints and the angels in prayer is actually quite Scriptural. In the Book of Daniel, the three holy children say to some of the Old Testament Saints:

O ye spirits and souls of the righteous, bless ye the Lord: praise and exalt Him above all for ever. (Dan. 4:87, LXX; Song of the Three Holy Children 64, Protestant Apocrypha)

In the Psalms, the Psalmists Aggaeus and Zacharias say to the angels:

Praise ye Him, all His angels: praise ye Him, all His hosts. (Psalm 148:2, LXX)

Having séances to raise the dead is, of course, forbidden.

There shall not be found in thee one who purges his son or his daughter with fire, one who uses divination, who deals with omens, and augury, a sorcerer employing incantation, one who has in him a divining spirit, and observer of signs, questioning the dead. (Deut. 18:10,11, LXX)

I once read a story about a young Russian girl who had ventured out into the woods by herself. She met a man in the woods who tried to rape her. He was unsuccessful, though. As the young girl struggled against her attacker, she continued to pray a prayer to the Mother of God. She prayed the Kontakion of the Feast of the Annunciation — a prayer that is also prayed in Orthodox evening prayers.

"To thee, O Mother of God, victorious leader of the triumphant hosts, we, thy servants, delivered from evil, sing our grateful thanks: but since thou possessest invincible might, set us free from every calamity, that we may cry unto thee: Hail, O Bride Unwedded. Most glorious ever-virgin Mother of Christ our God, bring our prayer to thy Son and our God, that by thee He might save our souls. All my hope I lay upon thee, Divine Mother, preserve me beneath thy protection. O Virgin Mother of God, despise me not, a sinner, who seek thy help and thine intercession; for in thee hath my soul hoped; have mercy upon me," the young girl prayed repeatedly.

As she continued to pray, a woman appeared and shook her finger at the man who was trying to rape her. The man became frightened and left the young girl alone.

Later, the man who tried to rape this young Russian girl went to her house. When he walked in, he saw an icon of the Mother of God on a table in her home. He pointed to the icon and said to the girl, "There she is. She is the one I saw when I tried to hurt you."

The lesson from this story is plain. We do need heavenly help. We need help from God. That is true, but God often provides us help through His Saints, angels, and the Most Holy Theotokos.

We need to make friends in high places and talk to them as well as to God. They are part of the Church. So then, even when we are not in church, even when we are alone by ourselves, the Church is still present with us through the Saints and angels. We need the Church.

Reading the Bible is also important. In the Bible we see what is God's will for our lives. We see how He wants us to live our lives. We see what kind of people we must strive to be if we want the second part of the salvation package — holiness and righteousness of life. However, we still need the Church. The Church is the "pillar and ground of the truth." (I Tim. 3:15) The Church helps us understand the Bible rightly. If we read the Bible without the Church's guidance, we might get the wrong interpretation and start believing things that are not true.

The Sacrament of Repentance is also important. We can ask God to forgive our sins in our personal prayers at home. Many of the prayers in the prayer book contain petitions to God to remit our sins. Even the Lord's Prayer is like this. In it, we pray, "Forgive us our debts, as we forgive our debtors." (St. Matt. 6:12) However, we need accountability to someone. Otherwise, we might have a tendency to continue committing the same sins over and over again. We need a priest to hear our confessions. In the Sacrament of Repentance, we receive absolution. Our sins are remitted. (St. John 20:23) We also receive spiritual guidance. Confession is good for the soul. Once again, we need the Church.

I have already mentioned the Eucharist and how important it is for our salvation. Obedience is the next thing we need to practice. After all, those who want salvation are trying to become obedient to God. Jesus said:

He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him. (St. John 14:21)

To understand how important obedience is, think about this example. There is a man who commits fornication with women. He is a "Romeo" kind of guy — one who has no trouble seducing a woman. He becomes a Christian and is baptized. All of his sins are forgiven. However, he goes back to being what he was. He continues to seduce women. He continues to commit fornication. Every time he does it, he says, "God forgive me." He feels guilty one day and confides in someone about his sins. His confidant tells him that he is "saved by grace." This person explains to him that "God sees him through the blood of Jesus." The man continues to think that he is "saved," but he still fornicates with women. He is enslaved to the sin of fornication. One day, the man dies in a car accident. Is he really saved?

Forgiven, but not being made holy. He has part of the salvation package, but not the rest of it; and actually, the part of the package he thought he had — the forgiveness part, he did not have at all. St. Paul said that fornicators are excluded from the Kingdom of God and that they are under God's judgment.

Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. (I Cor. 6:9,10)

But whoremongers and adulterers God will judge. (Heb. 13:4)

He said that people who sow to the flesh, like the fornicator was doing when he was indulging in his carnal desires, reap corruption and not everlasting life. They will be in the resurrection of the unrighteous and not in the resurrection of the just when Christ returns.

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Gal. 6:7,8)

As for the forgiveness part of the salvation package, all of the fornicator's past sins are now remembered by God on account of him returning to his old sinful way of living. God now rewards him for none of his righteous deeds that he did after his baptism.

But when the righteous man turns away from his righteousness, and commits iniquity, according to all the transgressions which the transgressor has wrought, none of his righteousness which he has wrought shall be at all remembered: in his trespass wherein he has trespassed, and in his sins wherein he has sinned, in them shall he die. (Ezek. 18:24, LXX)

Now, I will deal with the question: What is the Church? The Church is not made up of just one individual. It is made up of many. So, the so-called "stay-at-home" Christian is not a church by himself.

Each member of the Church is a Christian. Christians acknowledge that Jesus is the promised Messiah of the Old Testament. So, Jews are not part of the Church. They do not believe that Jesus is the promised Messiah. Christians worship the Holy Trinity: Father, Son, and Holy Spirit. So then, Unitarians and Muslims are also not part of the Church.

In the Nicaeno-Constantinopolitan Creed it says that there is "one Holy, Catholic, and Apostolic Church." The Church is holy. It is the Bride of Christ. (II Cor. 11:2; Rev. 19:7-9; 22:17) So, she is special to Him. The Church is catholic. Catholic means universal. It also means complete. The Church is made up of people from many different ethnic backgrounds. It is not confined to just one particular nation. There are Russians, Greeks, Arabs, Serbs, Americans, British, French, Irish, Mexicans, and all sorts of other people who make up the Church. The Church is complete in the sense that it has everything we need for our salvation: the Sacraments, the assistance of the Saints and angels, the Divine Liturgy and the other liturgical services, the clergy, and many other things. The Church is apostolic. It has bishops that can trace their lineage of ordination all the way back to the apostles. The Church did not begin in the 16th century, nor did it originate in the 19th century. It began in the first century after Jesus ascended into Heaven and sent the Holy Spirit to His disciples. The Church is also apostolic in the sense that it continues to teach the apostolic faith. It is possible to verify that it is doing so by comparing its teachings with those of the majority of the Church Fathers and all of the Ecumenical Church Councils.

The question may, then, arise as to the salvation of those outside the Church. There is salvation in the Church. That is definitely true. The Orthodox Church, however, does not have an official statement on the subject of whether or not anyone outside the visible Church can be saved as far as I know. I have asked a priest about this once and he told me that some say that only the faithful Orthodox will be saved, others say that everyone but the Orthodox will be saved (That I think is a statement made in humility.), and others say that the faithful Orthodox will be saved along with some others who have an invisible connection to the Church known only to God.

There are two Bible verses that are often used by Orthodox when talking about the possible salvation of those outside of the visible Church.

Judge not, that ye be not judged. (St. Matt. 7:1)

and:

But them that are without God judgeth. (I Cor. 5:13)

We say in response to such a question, "We do not judge them. God judges them."

We have to remember that God loves everyone (Wisd. 11:24; St. John 3:16) and desires that everyone be saved. (I Tim. 2:4; II Pet. 3:9) So, maybe God does have some way of saving those outside of the visible Church. However, we do not know for a fact that He does. Out of love for our fellow man, we Orthodox should, of course, still desire everyone's salvation, but no, it is not all right for someone to pursue his or her salvation outside of the one Holy, Catholic, and Apostolic Church. We should still point them in our direction. We should try to lead them to the Orthodox Christian faith. The Church is the Ark of Salvation and there is safety in the Ark.

Steve