There is a very basic concept in Orthodoxy that pertains to understanding baptism and that is what did Jesus Christ do to the waters of baptism when He was baptized.
Jesus was baptized in the Jordan River by St. John the Baptist, but He also baptized the waters of baptism. He sanctified them forever. Think about who Jesus really is. He is God the Creator of everything. He created the waters in which He was baptized. As God, He is infinitely holy. He is also Man. His deified human flesh went into the waters of the Jordan River along with His infinitely holy divinity.
This concept of Christ baptizing the waters of baptism can be found in the writings of the Church Fathers and other ancient Christian writers. Theodotus, St. Cyril of Jerusalem, and St. Jerome taught that Christ sanctified the waters of baptism by His baptism.
Now, regeneration is by water and spirit (St. John 3:5), as was all creation: “For the Spirit of God moved on the abyss.” (Gen. 1:2) And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul. (Excerpts of Theodotus, Excerpt 7, by Theodotus, flourished second century A.D., vol. 8, p. 44, Ante-Nicene Fathers)
Our Lord Jesus Christ Himself, of whom it is less correct to say that He was cleansed by washing than that by the washing of Himself He cleansed all waters, no sooner raised His head from the stream than He received the Holy Ghost. (The Dialogue Against the Luciferians, section 6, by St. Jerome, 345-420 A.D., vol. 6, p. 322, Nicene and Post-Nicene Fathers, Second Series)
Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despiseth Baptism? But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For "since the children are partakers of flesh and blood, He also Himself likewise partook of the same" (Heb. 2:14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that "draweth up Jordan into his mouth." (Job 40:18, LXX) Since, therefore, it was necessary to break the heads of the dragon in pieces (Psalm 73:14, LXX), He went down and bound the strong one in the waters, that we might receive power to "tread upon serpents and scorpions." (St. Luke 10:19) The beast was great and terrible. "No fishing-vessel was able to carry one scale of his tail" (Job 40:26, LXX): destruction ran before him (Job 41:13, LXX), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, "O death, where is thy sting? O grave, where is thy victory?" (I Cor. 15:55) The sting of death is drawn by Baptism. (Catechetical Lectures, Lecture III, paragraph 11, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 16, Nicene and Post-Nicene Fathers, Second Series)
This is a picture of the Jordan River. Jesus was baptized in this river when He was about 30 years old. When He was baptized, He sanctified the waters of baptism forever. For attribute click here.
In order to understand this important aspect of baptism, it is necessary for one to understand the concept of sanctification. In the Old Testament, there are examples mentioned where certain objects were treated differently from other similar objects because they were holy. The Ark of the Covenant was made of wood. There were several others objects in Old Testament times that were made of wood, too, but only certain people were allowed near it. It had to be carried by poles and no one was allowed to touch it. (Ex. 25:10-22; II Sam. 6:1-19; I Chron. 15) In the Tabernacle there was an altar made of wood. It was for burning incense upon it. (Ex. 30:1-10) There was also a laver made of brass that was placed between the tabernacle of the congregation and the altar. It was used by the priests to wash their hands and feet before they approached the altar of incense. (Ex. 30:17-21) God required that the priests do this "that they die not." (Ex. 30:21) Although the altar was made of wood like many other things are made of wood, it was special. Only a special kind of incense was supposed to be used on this altar of incense. (Ex. 30:9; Lev. 10:1,2) The incense was special, too. No one was allowed to make any like it. The incense used in Old Testament worship was special and had to be made using certain ingredients. (Ex. 30:34-38) Anointing oil in Old Testament times was special. People made it by using certain ingredients, but it could only be used for liturgical purposes. (Ex. 30:22-33) Not just anyone was allowed to make it using those special ingredients and it could not be used for any common purpose. It was holy. (Ex. 30:31)
In an Orthodox baptismal service, the waters of baptism are treated very special. Certain prayers are prayed over them to consecrate them. After they have been consecrated for use in a baptism, they become holy. Since they are holy, we do not pour them down the sewer. We pour them on a plant.
It is true that we have no control over each molecule of water that is used in baptism and that it is quite possible that these molecules will be evaporated, condensed into water again, and may even end up in the sewer. However, although we cannot realistically prevent each of those molecules of consecrated water from ending up in places we do not want them to be in, we must do our part to treat them with respect. After the baptismal prayers have been prayed, God consecrated that water and it became special. It is no longer common, ordinary water.
It is true that God is in all places at all times. He does not have to use the waters of baptism to regenerate anyone's fallen nature, but He has chosen this liturgical method to do so. He wants us to participate in the process of another person's regeneration. Therefore, we have a sacred rite of baptism. He wants people to do something physical, such as being baptized in water, before they experience the regenerating work of the Holy Spirit. Therefore, He has commanded them to be baptized. (St. Matt. 28:19,20; St. Mark 16:15,16; St. John 3:3-5; Acts 2:38) He commanded Naaman the Syrian to immerse himself seven times in the Jordan River before He would heal him of his leprosy. (II Kings 5:8-19) God could have healed Naaman without ever having him immerse himself in the Jordan River, but that is not the way that He wanted to do it.
Like many Orthodox, I would say to anyone who was trying to analyze scientifically, logically, or in any other way what exactly happens in baptism, "Do not try to analyze it!" Baptism is a mystery. From Holy Scripture and Holy Tradition we know certain things to be true about baptism, but exactly how God does what He does to someone who is baptized and why He does what He does is a mystery. We, therefore, call baptism, "the Holy Mystery of Baptism." Another word for Mystery is Sacrament. We do not try to exhaustively and extensively explain this Holy Mystery. If we could do so, it would no longer be a mystery.
Saul of Tarsus was already converted to Jesus Christ before he was baptized. He had met Jesus on the road to Damascus and had become a believer in Jesus Christ. (Acts 9:1-18) Although he had become a follower of Jesus Christ in his heart, he was still in need of baptism. He needed to be baptized in order to be regenerated by the Holy Spirit (St. John 3:5; Eph. 5:26; Titus 3:5) and have his sins remitted by God. (Acts 22:16)
In Old Testament times, God remitted sins after a liturgical act was performed. The liturgical act was the sacrifice of animal. (Lev. 4-7) Under the New Covenant that Jesus has instituted, there is still a liturgical act that must be performed. It is called baptism. All of one's past sins are remitted when one is baptized.
Like Naaman the Syrian, we must do what God has commanded us to do. In order to experience the spiritual blessings of regeneration of our fallen natures and forgiveness of sins, we should not question God's methods, but instead be baptized in the baptismal waters.
Steve
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
Jesus was baptized in the Jordan River by St. John the Baptist, but He also baptized the waters of baptism. He sanctified them forever. Think about who Jesus really is. He is God the Creator of everything. He created the waters in which He was baptized. As God, He is infinitely holy. He is also Man. His deified human flesh went into the waters of the Jordan River along with His infinitely holy divinity.
This concept of Christ baptizing the waters of baptism can be found in the writings of the Church Fathers and other ancient Christian writers. Theodotus, St. Cyril of Jerusalem, and St. Jerome taught that Christ sanctified the waters of baptism by His baptism.
Now, regeneration is by water and spirit (St. John 3:5), as was all creation: “For the Spirit of God moved on the abyss.” (Gen. 1:2) And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul. (Excerpts of Theodotus, Excerpt 7, by Theodotus, flourished second century A.D., vol. 8, p. 44, Ante-Nicene Fathers)
Our Lord Jesus Christ Himself, of whom it is less correct to say that He was cleansed by washing than that by the washing of Himself He cleansed all waters, no sooner raised His head from the stream than He received the Holy Ghost. (The Dialogue Against the Luciferians, section 6, by St. Jerome, 345-420 A.D., vol. 6, p. 322, Nicene and Post-Nicene Fathers, Second Series)
Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despiseth Baptism? But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For "since the children are partakers of flesh and blood, He also Himself likewise partook of the same" (Heb. 2:14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that "draweth up Jordan into his mouth." (Job 40:18, LXX) Since, therefore, it was necessary to break the heads of the dragon in pieces (Psalm 73:14, LXX), He went down and bound the strong one in the waters, that we might receive power to "tread upon serpents and scorpions." (St. Luke 10:19) The beast was great and terrible. "No fishing-vessel was able to carry one scale of his tail" (Job 40:26, LXX): destruction ran before him (Job 41:13, LXX), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, "O death, where is thy sting? O grave, where is thy victory?" (I Cor. 15:55) The sting of death is drawn by Baptism. (Catechetical Lectures, Lecture III, paragraph 11, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 16, Nicene and Post-Nicene Fathers, Second Series)
This is a picture of the Jordan River. Jesus was baptized in this river when He was about 30 years old. When He was baptized, He sanctified the waters of baptism forever. For attribute click here.
In order to understand this important aspect of baptism, it is necessary for one to understand the concept of sanctification. In the Old Testament, there are examples mentioned where certain objects were treated differently from other similar objects because they were holy. The Ark of the Covenant was made of wood. There were several others objects in Old Testament times that were made of wood, too, but only certain people were allowed near it. It had to be carried by poles and no one was allowed to touch it. (Ex. 25:10-22; II Sam. 6:1-19; I Chron. 15) In the Tabernacle there was an altar made of wood. It was for burning incense upon it. (Ex. 30:1-10) There was also a laver made of brass that was placed between the tabernacle of the congregation and the altar. It was used by the priests to wash their hands and feet before they approached the altar of incense. (Ex. 30:17-21) God required that the priests do this "that they die not." (Ex. 30:21) Although the altar was made of wood like many other things are made of wood, it was special. Only a special kind of incense was supposed to be used on this altar of incense. (Ex. 30:9; Lev. 10:1,2) The incense was special, too. No one was allowed to make any like it. The incense used in Old Testament worship was special and had to be made using certain ingredients. (Ex. 30:34-38) Anointing oil in Old Testament times was special. People made it by using certain ingredients, but it could only be used for liturgical purposes. (Ex. 30:22-33) Not just anyone was allowed to make it using those special ingredients and it could not be used for any common purpose. It was holy. (Ex. 30:31)
In an Orthodox baptismal service, the waters of baptism are treated very special. Certain prayers are prayed over them to consecrate them. After they have been consecrated for use in a baptism, they become holy. Since they are holy, we do not pour them down the sewer. We pour them on a plant.
It is true that we have no control over each molecule of water that is used in baptism and that it is quite possible that these molecules will be evaporated, condensed into water again, and may even end up in the sewer. However, although we cannot realistically prevent each of those molecules of consecrated water from ending up in places we do not want them to be in, we must do our part to treat them with respect. After the baptismal prayers have been prayed, God consecrated that water and it became special. It is no longer common, ordinary water.
It is true that God is in all places at all times. He does not have to use the waters of baptism to regenerate anyone's fallen nature, but He has chosen this liturgical method to do so. He wants us to participate in the process of another person's regeneration. Therefore, we have a sacred rite of baptism. He wants people to do something physical, such as being baptized in water, before they experience the regenerating work of the Holy Spirit. Therefore, He has commanded them to be baptized. (St. Matt. 28:19,20; St. Mark 16:15,16; St. John 3:3-5; Acts 2:38) He commanded Naaman the Syrian to immerse himself seven times in the Jordan River before He would heal him of his leprosy. (II Kings 5:8-19) God could have healed Naaman without ever having him immerse himself in the Jordan River, but that is not the way that He wanted to do it.
Like many Orthodox, I would say to anyone who was trying to analyze scientifically, logically, or in any other way what exactly happens in baptism, "Do not try to analyze it!" Baptism is a mystery. From Holy Scripture and Holy Tradition we know certain things to be true about baptism, but exactly how God does what He does to someone who is baptized and why He does what He does is a mystery. We, therefore, call baptism, "the Holy Mystery of Baptism." Another word for Mystery is Sacrament. We do not try to exhaustively and extensively explain this Holy Mystery. If we could do so, it would no longer be a mystery.
Saul of Tarsus was already converted to Jesus Christ before he was baptized. He had met Jesus on the road to Damascus and had become a believer in Jesus Christ. (Acts 9:1-18) Although he had become a follower of Jesus Christ in his heart, he was still in need of baptism. He needed to be baptized in order to be regenerated by the Holy Spirit (St. John 3:5; Eph. 5:26; Titus 3:5) and have his sins remitted by God. (Acts 22:16)
In Old Testament times, God remitted sins after a liturgical act was performed. The liturgical act was the sacrifice of animal. (Lev. 4-7) Under the New Covenant that Jesus has instituted, there is still a liturgical act that must be performed. It is called baptism. All of one's past sins are remitted when one is baptized.
Like Naaman the Syrian, we must do what God has commanded us to do. In order to experience the spiritual blessings of regeneration of our fallen natures and forgiveness of sins, we should not question God's methods, but instead be baptized in the baptismal waters.
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
No comments:
Post a Comment