I. О ТАИНСТВЕ КРЕЩЕНИЯ

§ 201. The place of the sacrament of baptism among other sacraments, the concept of baptism and its different names 1. Baptism occupies first place among the seven sacraments of the Orthodox Church: because it serves for people as a door into the Church itself, according to the word of the Savior: unless one is born of water and the spirit, he cannot enter into the kingdom of God, i.e. into the kingdom of grace, and then into the kingdom of glory (John 3:5) - and, consequently, serves together as the door to all other sacraments that are preserved and legally performed only in the Church. Therefore, this sacrament has always been taught to people and is still taught before others, and anyone who has not yet been worthy of baptism has never been able and cannot become a partaker of any other of the church sacraments 853. 2. By the name of Baptism is meant a sacrament in which a sinner, born with corruption inherited from his forefathers, is reborn by water and spirit (John 3:5); or more separately, such a sacrament in which a sinner, announced by the faith of Christ, by immersing him three times in water, in the name of the Father and the Son and the Holy Spirit, is cleansed by the grace of God from all sin and made a new man, justified and sanctified (Right. Confess. Part 1, answer to question 102). Thus, the grace of God, which hitherto only called the sinner to the faith of Christ and aroused faith in us, here for the first time is mysteriously poured out on the very being of man, and completely cleanses him, sanctifies him, and recreates him. 3. Accordingly, from ancient times the sacrament of Baptism was called by different names. So - a) on its visible side it was called: bathhouse or font 854, sacred. source 855, sometimes simply water 856; b) by invisible actions and signs: – enlightenment 857, gift of grace 858, rebirth 859, sanctification 860, seal in Christ 861, seal of Christianity 862, seal of faith 863; c) both together: - the mystical font 864, the font of salvation 865, the font of repentance and knowledge 866, the font or bath of regeneration (Titus 3:5) and rebirth 867, the font of life 868, the water of eternal life 869, the Divine fountain 870, the sacrament of water 871, the sacrament of new birth 872, etc. § 202. Divine institution of the sacrament of Baptism The divine institution of the sacrament of Baptism is undeniable. To confirm this truth, we will not point to John’s baptism, although it was from heaven (Mark 11:30): because John’s baptism served only as a prototype of the baptism of Christ (Matthew 3:11; Mark 1:8; Luke 3:16), only preparing, and only the Jews, for the acceptance of the Messiah and His kingdom (Matthew 3:1). 2; Luke 1, 16; was only a baptism of repentance (Mark 1, 4; Acts 19, 4), and did not regenerate with the grace of the Holy Spirit, so that those baptized with the baptism of John had to subsequently be baptized with the baptism of Christ (Acts 19, 2–6) 873. We will not point out the baptism of Christ the Savior himself from John, although the Lord is here, as St. Chrysostom, “having fulfilled the baptism of the Jews, opened the doors to the Baptism of the New Testament Church” 874, although by His descent into the streams of the Jordan He sanctified the nature of the waters for the sanctification of all humanity with them 875, and although here we already see that the Holy Spirit descended on the baptized Jesus, just as His regenerating grace descends on each of the believers in the Christian sacrament 876. Finally, we will not point to the baptism that was performed by the disciples of the Lord Jesus during the days of His earthly life; because it too, according to St. Chrysostom, was no different from the baptism of John 877, was performed contemporaneously with him, and did not replace it with itself (John 4, 1. 2), applied to only the Jews (3, 22. 23); and so on, like John, only prepared them through repentance to accept the appeared Messiah and to enter His grace-filled kingdom (Matthew 10:7). All these were only foreshadowings of the Christian sacrament of Baptism, its prototypes and, as it were, the first fruits. The Lord himself established the sacrament of Baptism after His resurrection, when, having redeemed us with His priceless blood and having acquired with it the right to distribute to believers the gifts of the Holy Spirit (John 7:39; 2 Peter 1:3; 1 Cor. 1:4), he solemnly said to His disciples: all power has been given to Me in heaven and on earth. Going therefore, teach all tongues, baptizing them in the name of the Father and the Son and the Holy Spirit, and often to observe them all, according to all the commandments given to you: and lo, I am with you always, even to the end of the age (Matthew 28:18-20); Whoever has faith and is baptized will be saved; and those who do not have faith will be condemned (Mark 16, 16; demolished by the Last Eastern Patr. on the Right Faith, Chapter XV). Here Baptism appears as a sacrament for all people, and not for Jews alone, as established forever until the end of the age, and not for a while, and as a necessary condition for eternal salvation, and not for preparation only for the blessed kingdom of the Messiah. From now on, St. The apostles, as soon as they themselves were clothed with power from above (Luke 24:49), began to constantly perform the sacrament of Baptism and cleanse and revive believers in it with the grace of the Holy Spirit: repent, said St. The Apostle Peter on the same day to the Jews who listened to his preaching, and let each of you be baptized in the name of Jesus Christ for the remission of sins: and you will receive the gift of the Holy Spirit (Acts 2:38). And indeed, at that time about three thousand were baptized and added to the Church of Christ (-41). Soon St. Philip baptized a eunuch (Acts 8:38), St. Peter - Cornelius the centurion with his family and others (10, 47. 48), St. Paul - Lydia (16, 15), the prison guard with his household (- 33), Crispus with his entire household and many of the Corinthians (18, 8), some disciples in Ephesus, who were previously baptized with the baptism of John (19, 1-5), etc. From St. The apostles received the sacrament of Baptism of St. The Church, which since that time has invariably performed and continues to perform this sacrament for everyone who wishes to become her child and in her achieve eternal salvation. This is how ancient teachers and St. Fathers of the Church. For example: Tertullian: “In the Acts of the Apostles we find that those who were baptized with the baptism of John did not receive the Holy Spirit, did not even hear about Him (Acts 19)... It was a baptism of repentance, as if the forerunner (quasi candidatus) of the remission and sanctification in Christ that was to follow. For if John preached the baptism of repentance for the remission of sins, then this meant future remission, since repentance precedes, and remission will follow, and this meant preparing the way... The disciples of Jesus baptized as ministers, like John the Baptist, and with the same baptism of John, and not with another. For there is no other, except for what was subsequently established by Christ, which could not then be taught by the disciples: because the glory of the Lord was not yet fulfilled, the power of the font (efficatia lavacri) was not established through suffering and resurrection... Before the suffering and resurrection of the Lord, there was only (nuda) faith for salvation. But when this faith was multiplied by faith in His birth, passion and resurrection, then the fullness of the sacrament, the seal of Baptism, was granted, like the garment of faith, which was previously naked and had no power without its law. And now the law of baptism (immersion) is given, the form is prescribed: “Going forward,” said the Lord, “teach all tongues, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matthew 28:19). The definition made to this law: unless one is born of water and the Spirit, cannot enter into the kingdom of God (John 3:5), obligated faith to the necessity of Baptism. Since then, all believers have been baptized” 878. St. Basil the Great: “John preached a baptism of repentance; and all Judea came out to him. The Lord preaches the baptism of sonhood; and who among those who have placed their trust in Him will not obey? That baptism is preliminary, and this is perfect; this is removal from sin, and this is appropriation to God” 879. St. Gregory the Theologian: “Moses baptized; but in water; and before this in the cloud and in the sea (1 Cor. 10:1); and this had an educational meaning, as Paul also understands. Water was represented by the sea, the Spirit by the cloud, the bread of life by manna, and Divine drink by drink. John also baptized, no longer in the Jewish way, because not only with water, but also for repentance (Matthew 3:11); however, it is not completely spiritual, because it does not add: and spirit. Jesus also baptizes, but with the Spirit: in this is perfection” 880. St. John Chrysostom: “Why, you ask, did the Lord not baptize himself? Even earlier John said: you will baptize him with the Holy Spirit and fire (Matthew 3:11). But He had not yet given the Spirit, and therefore He did not baptize. But only the disciples baptized, wanting to attract many to the saving teaching... If anyone asks, what was greater than the baptism of Christ’s disciples before John? We will say: nothing. For both baptisms were equally without the grace of the Spirit, and both had the same reason for baptizing - to bring those baptized to Christ” 881. “What happened with Easter, the same happens with baptism. For just as Jesus Christ, having celebrated both Passovers, abolished one and gave rise to the other, so here too, having fulfilled the baptism of the Jews, he opened the doors to the baptism of the New Testament Church. As there in one supper, so here in one river - he drew a shadow and presented the truth. For only this baptism has the grace of the Holy Spirit; John's baptism did not have this gift. Therefore, nothing like this happened during the baptism of other people; this happened only to the One who had to give this gift, so that you, in addition to what has been said above, would also know that it was not the purity of the one being baptized, but the power of the one who was baptized that brought this about. Then the heavens opened and the Holy Spirit descended” 882. St. Cyril of Alexandria: “Just as the law of Moses served as a certain preparation for future blessings and spiritual reverence for God, containing a hidden truth: so the baptism of John, in relation to the baptism of Christ, contains a preparatory force” 883. The same teaching is expounded by: St. Cyril of Jerusalem 884, St. Athanasius 885, blessed. Augustine 886, blessed. Jerome 887, St. John of Damascus and others 888. § 203. The visible side of the sacrament of Baptism The visible side of the actual sacrament of Baptism (which is depicted with all the circumstances in the order of this sacrament a) is the threefold immersion of the baptized person in water, with the utterance of the words: “the servant of God is baptized in the name of the Father and the Son and the Holy Spirit” (Extensive Catholic Chronicle on baptism). Here, in particular, they distinguish: a) the substance of the sacrament - water, b) the action during the sacrament itself - immersing the baptized person in water three times, and c) the words spoken during this action. 1) The substance for the sacrament of Baptism must be pure, natural water (Right Confession Part 1, answer to Question 103). For the Savior himself pointed out this substance for Baptism with the words: unless one is born of water and the Spirit, he cannot enter into the kingdom of God (John 3:5). St. was baptized in water. Apostles: as I walk the path, the book of the Acts of the Apostles testifies about St. Philip and the kazhenik came to some water, and the kazhenik said: behold the water! what forbids me to be baptized?... And he commanded the cmamu chariot: and they both brought down the water, Philip and the cazhenik: and baptize him (8, 36. 38). Likewise, St. Peter, when the Holy Spirit was suddenly poured out on the pagans who were listening to his word, said: No one can forbid food and water unless he has been baptized hereby, having received the Holy Spirit as we have; commanded them to be baptized in the name of Jesus Christ (10, 47. 48). I always performed baptism in water and St. Church, as can be seen from the countless testimonies of its pastors and teachers, for example: a) St. Justina: “Whoever is convinced and believes that our teaching and words are true, and who is promised that they can live in this way, are taught to ask God with prayer and fasting for the remission of past sins, and we pray and fast with them; then they are brought by us to where there is water, and are reborn there in the same way in which we ourselves were reborn, that is, they are then washed with water in the name of the Father of all and the Lord God, and our Savior Jesus Christ, and the Holy Spirit” 889; b) St. Cyril of Jerusalem: “since man consists of two parts, soul and body; then the cleansing is twofold, incorporeal for the incorporeal, and bodily for the body: water, that is, it cleanses the body, and the Spirit seals the soul, so that we can approach God with a heart sprinkled and a body washed with clean water” 890; c) St. Gregory the Theologian: “since we consist of two natures, that is, of soul and body, of visible and invisible nature; then the cleansing is twofold, namely: by water and by the Spirit; and one is accepted visibly and corporeally, and the other, at the same time, is accomplished incorporeally and invisibly; one is figurative, and the other is true and cleanses the very depths” 891; d) Basil the Great: “since two goals are proposed in baptism, to destroy the sinful body so that it no longer bears the fruits of death, to come to life by the Spirit and have fruit in holiness; then water represents death, taking the body as if into a grave, and the Spirit imparts life-giving power, renewing our souls from sinful deadness into original life” 892; d) blessed Augustine: “What is the baptism of Christ? Font of water with spoken words (in verbo); take away the water, there is no baptism; take away the words, there is no baptism” 893; e) St. John of Damascus: “He (the Lord) commanded us to revive by water and the Spirit when the Holy Spirit influxes on the water, through prayer and invocation. For as man consists of two parts, soul and body; then the Lord gave us double cleansing, that is, by water and by the Spirit. by the Spirit, to renew in us the image and likeness (of God); water, so that by the grace of the Spirit the body can be cleansed from sin and delivered from corruption. And water here represents the image of death, and the Spirit provides the guarantee of life” 894. Therefore, those who rejected every substance in the sacrament of Baptism 895 and those who, following Luther, recognize not only water, but every liquid 896 as a suitable substance for baptism, are completely unjust. 2) Baptism must be performed by immersing the baptized person in water three times. Through threefold: according to the rule of St. apostles 897 and according to the teaching of the ancient teachers of the Church, - in the name of the three Persons of the Most Holy. Trinity 898, as well as in remembrance of the death, burial and resurrection of the Lord Jesus Christ 899 - and the Church did not recognize as valid the baptism of the Eunomians and other heretics who baptized only by single immersion 900. – Through immersion: because – a) through immersion Christ himself was baptized by John (Matthew 3:16; removed. Mark 1:5; John 3:23); b) through immersion they baptized St. Apostles (Acts 8, 37. 38); c) baptism is presented in Scripture as an exact likeness of the global flood, its imagination (άντιτυπον), according to St. Peter, now baptism also saves us (1 Peter 3:19–21); the washing of water in which the Lord cleanses us (Eph. 5:26; Titus 3:5), and as if by a tomb, in which we are buried in Christ's death (Rom. 6:4; demolished Col. 2:12): all such names to which only then will this sacrament correspond when it is performed through immersion. Finally - d) through immersion, according to the consciousness of even those who think differently 901, this sacrament was performed in the ancient Church, as St. Dionysius the Areopagite 902, Tertullian 903, St. Basil the Great 904, St. Gregory of Nyssa and others 905. As for sprinkling and dousing, how baptism is usually performed today in the Western Church: in ancient times this way of performing the sacrament was allowed only as an exception to the rule, in cases of extremes, mainly for seriously ill patients lying behind a bed (for the so-called clinics from κλίνη - bed), who could not be baptized by immersion 906. And - remarkably - even in the third century, this image of baptism was still subject to controversy from some, so that St. Cyprian, to eliminate confusion, deliberately wrote that the sacrament of Baptism does not lose its power even with this method of celebration 907. And therefore, the Orthodox Church to this day, although it also allows pouring or sprinkling during baptism, as a non-destructive sacrament, 908 but allows it only in extreme cases - as an exception to the general rule. 3) Baptism must be performed in the name of the Most Holy. Trinity, with the words pronounced: “the servant of God is baptized... in the name of the Father and the Son and the Holy Spirit.” For in the name of the Father and the Son and the Holy Spirit, the Lord Savior himself commanded to baptize all languages ​​(Matthew 28:19). And as a result of such a clear and definite commandment, St. always performed baptism this way and not otherwise. The Church from its very beginning. This is evidenced by: a) the apostolic canons: “Whoever, bishop or presbyter, baptizes not according to the Lord’s institution, in the name of the Father and the Son and the Holy Spirit, let him be cast out” (right 49); b) St. Justin Martyr and Tertullian, whose words we have already cited above 909; c) Origen: “saving baptism must be performed in no other way than in the name (auctoritate) of the entire highest Trinity, that is, through the invocation (cognominatione) of the Father and the Son and the Holy Spirit” 910; d) St. Cyprian: “Christ himself commanded to baptize in the name of the whole Trinity together” 911; d) St. Athanasius: “Whoever separates anything from the Trinity and is baptized into the one name of the Father, or into the one name of the Son, or into the Father and the Son without the Spirit, receives nothing..., for achievement (τελείωσις) in the Trinity” 912; f) St. Basil the Great: “faith and baptism are two methods of salvation, related and inseparable. For faith is accomplished by baptism, and baptism is founded on faith, and both are accomplished by the same names. Just as we believe in the Father and the Son and the Holy Spirit, so we are baptized in the name of the Father and the Son and the Holy Spirit. And just as confession precedes, leading us into salvation, so baptism will follow, sealing our consent to confession” 913. They also testify - St. Gregory of Nyssa, St. Ambrose, St. Cyril of Alexandria 914, blessed. Jerome 915, blessed. Augustine 916 and others. Regarding those places, St. Scriptures that mention baptism in Christ (1 Cor. 1:2.13), or in the name of Jesus Christ (Acts 2:38; 8:16; 10:48; 19:5), it should be noted that these passages, according to the interpretation of the teachers of the Church, do not at all show that Baptism has ever been performed or should be performed not in the name of St. Trinity. Because - a) The expression: to be baptized into Christ means only to be baptized with the baptism established by Jesus Christ, not with John’s or any other baptism, but with Christian baptism, in the name of St. Trinity. “Be baptized into Jesus Christ,” says St. Eulogius of Alexandria means to be baptized according to the commandment and tradition of Christ Jesus, that is, into the Father and the Son and the Holy Spirit" 917. And indeed, in the book of the Acts of the Apostles it is noted that some who were previously baptized in the baptism of John and did not accept the gifts of the Holy Spirit were later baptized in order to be granted these gifts, in the name of the Lord Jesus (19, 4.5) - which, obviously, can be understood as follows: they were baptized with Christian baptism. b) The expression: to be baptized in the name of Jesus Christ is not only not denied, on the contrary, the name of both the Father and the Holy Spirit is assumed, which, among all the Persons of the Holy Trinity, in relation to Their essence and Divinity, is one and inseparable. “No one,” writes St. Basil the Great, let the Apostle not be deceived by the fact that, when mentioning Baptism, he is often silent about the name of the Father and the Holy Spirit, and no one should conclude from this that it is not necessary to observe the invocation of names. It is said: those who were baptized into Christ, put on Christ (Gal. 3:27); and again: if you were baptized into Christ, you were baptized into his death (Rom. 6:3). This is because the name of Christ is the confession of everything; it points to the anointing God, and to the anointed Son, and to the anointing - the Spirit, as Peter teaches us. in the Acts: Jesus of Nazareth, whom God anointed with the Holy Spirit (Acts 10:38)" 918. Or, as another ancient teacher of the Church understands: "keeping the truth of the faith of Christ, and knowing that one is the name of the Trinity, he (St. The Apostle Peter) acted justly both when he said that there is no other name under heaven, given among men, by which it is fitting for us to be saved, except the name of Christ (Acts 4:12), and when, teaching to be baptized in the name of Jesus Christ, he baptized into the one name of the Father and the Son and the Holy Spirit. For in the Trinity, where there is complete unity by nature, there is no natural difference in the name” 919. Also remarkable are the words of St. John of Damascus: “although the Divine Apostle says that we are baptized into Christ and into his death (Rom. 6:5); however, he does not understand that this should be the calling at Baptism; but wants to show that Baptism is an image of the death of Christ. For in Baptism, triple immersion signifies the Lord’s three-day stay in the tomb. And to be baptized into Christ means to be baptized by believing in Him; but it is impossible to believe in Christ without learning to confess the Father and the Son and the Holy Spirit. For Christ is the Son of the living God, anointed by the Father with the Holy Spirit... What words of invocation should be, the Lord himself taught his disciples, saying: baptizing them in the name of the Father and the Son and the Holy. Spirit (Matthew 28:19)" 920. Always performing Baptism, according to the clear commandment of the Savior, in the name of the Father and the Son and the Holy Spirit, St. The Church has always condemned those who deviated from this divinely taught rite, such as: a) nameless heretics who baptized in the name of three Fathers, or three Sons, or three Comforters 921; b) many Gnostics and Eunomians who baptized into the death of Christ 922; c) the Marcosians, who baptized in the name of the unknown Father of all things - truth, the mother of everything that exists - Christ, who descended on Jesus to unite with Him and perform miracles and redemption with Him 923; d) Eunomians, who baptized in the name of the Creator, or in the name of God - the uncreated and the Son of the created, and the Spirit - the sanctifier, created through the Son 924 and so on. § 204. The invisible actions of the sacrament of Baptism and its uniqueness I. But at the same time as the catechumen of St. by faith we are visibly immersed in the waters of Baptism, with the utterance of the words: “the servant of God is baptized... in the name of the Father and the Son and the Holy Spirit,” - the grace of God invisibly acts on the entire being of the baptized, and - 1) Revives him, or recreates him, as Christ the Savior himself testified in his conversation with Nicodemus. Jesus answered and said to him: Amen, Amen, I say to you, unless someone is born again, he cannot see the kingdom of God. Nicodemus said to him: How can a man be born old? Can food be carried into its mother’s womb for a second time and be born? Jesus answered: Amen, amen, I say to you, unless one is born of water and 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 (John 3:4-6). Why and St. Paul calls baptism the washing of rebirth - παλιγγενεσίας (Titus 3:5). 2) Cleanses from all sin, justifies and sanctifies. This can be seen - a) from the same conversation of the Savior with Nicodemus, where it is clearly expressed that just as before Baptism we are flesh, being born of the flesh, that is, we have from our parents themselves hereditary sinful impurity that prevents us from entering the kingdom of God: so exactly in the sacrament of Baptism, having been born of the Spirit, we become spirit, and, therefore, pure from ancestral sin, or carnal uncleanness, - as a result of which we enter the kingdom of God. It can be seen - b) from the words of St. Apostle Peter: repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins (Acts 2:38); and baptism saves us, not the deposition of filthiness in the flesh, but the good conscience asking God (1 Peter 3:21); c) finally, from the testimony of St. Apostle Paul: Christ loved the church and gave it to himself for her sake, that he might sanctify it, cleansing it with the washing of water in the verb: let me present to myself a glorious church, not having any filthiness or vice, or any of these, but let it be holy and blameless (Eph. 5:25-27), - where by the washing of water in the verb, i.e. with the utterance of well-known words, it is precisely the sacrament of Baptism 925 that is called, - and from another testimony: and by these (sinners) they were not, but were washed, but were sanctified, but were justified in the name of our Lord Jesus Christ, and by the Spirit of our God (1 Cor. 6:11). Thus, Baptism destroys all sins: in infants the original, and in adults both the original and voluntary, and returns to a person the righteousness that he had in a state of innocence and sinlessness (Right. Confession, Part 1, answer, on Question 103; demolished. Post. Eastern Pat. on the Right. Faith, Part. 16). 3) Makes you a child of God and a member of the body of Christ - the Church. All of you, says St. Apostle to Christians, sons of God by faith in Christ Jesus. For as many as you have been baptized into Christ, have put on Christ... for you are all one in Christ Jesus (Gal. 3:26.27.28). And in another place: for by one Spirit we were all baptized into one body, whether Jews, Greeks, slaves, or free: and we were all drunk on one Spirit (1 Cor. 12:13; narrated Acts 2:41; Rom. 6:3-5). 4) Saves you from eternal punishment for sins and makes you heirs of eternal life. Whoever has faith, the Savior said, and is baptized will be saved; but whoever does not have faith will be condemned (Mark 16:16). And not from the works of righteousness, which we have done, but according to his mercy he saved us by the washing of regeneration (i.e., baptism) and the renewing of the Holy Spirit, who was poured out on us richly by Jesus Christ our Savior, so that, having been justified by his grace, we might be heirs according to the hope of eternal life (Titus 3:5-7; 1 Peter 3). 21). All these actions of grace in the sacrament of Baptism are inseparable from each other. By reviving a person, she thereby cleanses him from all sin, justifies and sanctifies him. Cleansing from sins, thereby saving from eternal punishment for sins. And by justifying before God and sanctifying, he thereby makes one a child of God, a member of the body of Christ and an heir of eternal life. In the same way, St. unanimously taught about the invisible actions of the sacrament of Baptism. Fathers and teachers of the Church: St. Barnabas: “Baptism is taught for the remission of sins. We enter the water burdened with sins and uncleanness, and we come out of the water bearing fear and hope in our hearts” 926. St. Justin: “We must strive so that you know how you can achieve remission of sins and receive the hope of inheriting the promised blessings. There is no other way to this except that, having come to know Christ and having been washed by baptism for the remission of sins, they then begin to live sinlessly” 927. Clement of Alexandria: “By being immersed (in water), we are enlightened; being enlightened, we are adopted as sons of God; By being adopted, we become perfect and through this immortal: “I am God,” he says, “you are God by nature and you are the son of the Most High” (Ps. 81:6). This action is also called: grace, enlightenment and font - font through which we are washed from sins; grace, which forgives us punishment for sins; enlightenment, by which we look at the holy and saving light, that is, we clearly contemplate the Divine...” 928. St. Cyril of Jerusalem: “A great thing is Baptism. It is the redemption of captives, the remission of sins, the death of sin, the rebirth of the soul, a bright, holy garment, an indestructible seal, a chariot to heaven, the consolation of heaven, the kingdom of intercession, the gift of adoption” 929. St. Basil the Great: “Baptism is the redemption of captives, forgiveness of debts, death of sin, restoration of the soul, light clothing, an inviolable seal, a chariot to heaven, the preparation of the kingdom, the granting of sonhood” 930. St. Gregory the Theologian: “The grace and power of Baptism does not drown the world, as in ancient times, but cleanses sin in every person, and completely washes away all uncleanness and filthiness introduced by the first birth... Helping the first birth (Baptism in the Spirit), it makes us new from the old, from the carnal, as we are now, godlike, boiling without fire and re-creating without destruction" 931. “The font gives remission of sins committed, not those committed... Baptism, while blotting out sins, does not destroy merit... So let us be baptized in order to overcome; let us partake of the cleansing waters, which wash better than hyssop, which cleanse better than the blood of the law, which are more sacred than the ashes of youth, which sprinkle the defiled (Heb. 9:15), which have the power only to cleanse the body for a while, and not to completely destroy sin” 932. St. John Chrysostom: “The grace-filled Baptism cleanses everyone: whether he is an effeminate, or a fornicator, or an idolater, or some other great sinner, and even if he combines in himself all human evil, - having immersed himself in the font of water, he emerges from the Divine waters purer than the rays of the sun. Coming out of this font, he becomes not only pure, but holy and righteous. For the Apostle said not only: “You have been washed,” but you have also been sanctified and justified (1 Cor. 6:11)... Baptism not only forgives us our sins, not only cleanses us from iniquities, but as if we were born again: for it creates us again and forms us” 933. Similar sayings can be found in Theophilus of Antioch 934, Ambrose 935, Gregory of Nyssa 936, Augustine 937, Theodoret 938 and many others 939. II. As a result of such actions performed by the sacrament of Baptism in the souls of believers, the Orthodox Church, following the Word of God (Eph. 4:6), teaches us to confess “one Baptism” - one in the sense that Baptism is given to each person only once, and if done correctly, cannot be repeated for anyone (Exp. Chr. Catich. on baptism). For this sacrament in its own sense gives birth to spiritual life (John 3:5). But just as each person can be born only once for natural life, so too for spiritual life; just as at natural birth each of us receives from nature a certain appearance, an image that remains with us forever, so in the same way at our spiritual birth, the sacrament of Baptism places an indelible seal on everyone, which always remains on the baptized person, even if after Baptism he commits a thousand sins or even rejects the faith itself (Epistle of the Eastern Patr. on the right faith, ch. 16). This indelible seal placed by Baptism on every person is unanimously spoken of, along with the Apostolic Decrees 940, by the ancient teachers of the Church: Hermas 941, Clement of Alexandria 942, all those present at the first Carthaginian Council 943, St. Cyril of Jerusalem 944, St. John Chrysostom 945, blessed. Jerome 946, blessed. Augustine 947 and others 948. Following this, the teachers of the ancient Church preached about the uniqueness of Baptism 949. For example, let us point out the words: a) Tertullian: “you should not be baptized another time” 950; b) St. John Chrysostom about: we were buried in Him (Christ) by Baptism into death, - next. how impossible it is for Christ to be crucified another time; So it’s impossible to be baptized another time…” 951 ; c) St. Ephraim the Syrian: “The Lord commanded his disciples to cleanse the sins of human nature with water only once” 952; d) blessed Theodoret: “how He once suffered; so we can only once commune with Him in suffering, and we are buried with Him and united with Him through Baptism; track. We should not receive Baptism a second time” 953; d) St. John of Damascus: “We confess one Baptism for the remission of sins and eternal life. For Baptism marks the death of the Lord, and through Baptism we are buried with the Lord, as the Divine Apostle says (Rom. 6:4; Col. 2:12). Therefore, just as the Lord died once, so one must be baptized; to be baptized, according to the word of the Lord, in the name of the Father and the Son and the Holy Spirit (Matthew 28:19), learning to confess the Father and the Son and the Holy Spirit. So, all who, having been baptized in the name of the Father and the Son and the Holy Spirit and taught to confess one nature of God in three Persons, are rebaptized again, all of them crucify Christ again, according to the words of the Divine Apostle (Heb. 6:4-6)" 954 Therefore, everyone, even those baptized by heretics, if only they were baptized correctly in the name of the Holy One. The Trinity, according to ancient church rules 955, were not rebaptized again when they came to the Orthodox Church, and are not rebaptized now, but were and are joined to it through the laying on of hands 956, or through the sacrament of Confirmation 957. Baptism was taught again and is taught only to those who were previously baptized incorrectly, not in the name of the Most Holy One. Trinity, but according to the Lord's institution, and which follows. were not at all worthy of the grace of this sacrament 958. § 205. The necessity of baptism for all; infant baptism; baptism of blood I. Judging by the grace-filled effects of the sacrament of Baptism, it is natural to conclude that it is necessary for anyone who wants to be cleansed of sins, become a child of God, and achieve eternal salvation. And this need: 1) Christ the Savior himself testified when he said: unless one is born of water and the Spirit, he cannot enter into the kingdom of God (John 3:5). He who has faith and is baptized will be saved; but he who does not have faith will be condemned (Mark 16:16). The words are so clear and definite that they require no interpretation. 2) Witnessed by St. Apostles. St. Peter, after many of those who heard his first sermon were touched in their hearts and asked him and the other Apostles: what shall we do, men and brethren, answered: repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you will receive the gift of the Holy Spirit (Acts 2:37.38). And - in general, he considered Baptism so necessary for everyone that he taught it even to those who, before Baptism, were worthy to receive the gifts of the Holy Spirit (Acts 10: 45-48). Likewise, St. Paul, speaking about the great work of our salvation accomplished by the Lord, expresses that Christ gave himself up for the Church, that he might sanctify it, cleansing it with the washing of water in the verb (Eph. 5:25.26), and that He saved us precisely by the washing of rebirth and renewal of the Holy Spirit (Tit. 3:5), i.e., he recognizes the sacrament of Baptism as an essential and necessary condition for us to assimilate salvation. 3) They unanimously recognized and confessed St. Fathers and teachers of the Church. Of the numerous evidences 959 we point out the words: St. Cyril of Jerusalem: “When you go down to the water; then do not imagine simple water, but expect salvation from the action of the Holy Spirit. For without both, it is impossible for you to achieve perfection. It is not I who say this, but the Lord Jesus Christ, who has authority in this matter. He says: unless one is born again, and adds the words: by water and by the Spirit, he cannot enter into the kingdom of God (John 3:5). Neither one who is baptized with water, but is not awarded the Spirit, has perfect grace; no one who, even if he was good in deeds, but did not receive the seal with water, will enter the kingdom of heaven. The word is bold, but not mine; for so Jesus determined. And here is the proof in the Divine Scripture: Cornelius was a righteous man, rewarded with a vision of an angel; his prayers and alms represented a beautiful pillar in heaven before God. Peter came and the Spirit was poured out on the believers, and they began to speak in other tongues and prophesy; however, Scripture says that even after this spiritual grace, Peter commanded them to be baptized in the name of Jesus Christ, so that, after the regeneration of the soul by faith, grace and body would receive through water” 960. St. Basil the Great: “Why are we Christians? Everyone will say: by faith. How are we saved? Such that we are reborn, precisely, by the grace given in Baptism. For how else can we be saved” 961? St. Ambrose: “no one enters the kingdom of heaven except through the sacrament of Baptism” 962. “The catechumen also believes in the cross of the Lord Jesus, by which he himself is marked; but if he is not baptized in the name of the Father and the Son and the Holy Spirit, then he cannot receive remission of sins and be honored with the gift of spiritual grace” 963. Gennady of Massilia: “We believe that the path of salvation is open only to the baptized” 964. II. If, therefore, Baptism is necessary for all people, as the only door to the kingdom of God, then this sacrament should be taught not only to adults, but also to an infant, contrary to the false teachings of some sectarians (Anabaptists and others). Because - 1) And infants are capable of the kingdom of God, of sanctification by the Holy Spirit. Leave the children, the Savior said to his disciples, and do not forbid them to come to me: for such is the kingdom of heaven (Matt. 19:14; 18:3; Mark 10:15; Luke 18:15). There were cases when God sanctified and filled infants with the Holy Spirit even from the womb, for example Jeremiah (Jeremiah 1:5), John the Baptist (Luke 1:15.41). 2) And infants are not alien to ancestral sin, and can only be cleansed from it and enter the kingdom of God only through Baptism. The Savior’s saying is well known: unless one is born of water and the Spirit, he cannot enter the kingdom of God; that which is born of the flesh is flesh (John 3:5; demolished Rom. 5:12.18) 965. 3) In the Old Testament, circumcision, through which the Israelites entered into a covenant with God, was performed, at His command, on infants (Gen. 17:12). But Old Testament circumcision was a prototype of the sacrament of Baptism, through which we enter into a covenant with God in the new Testament (Col. 2:11.12; Gal. 3:26-29). Next, if in the Old Testament God himself recognized infants as capable of entering into a covenant with Him: then why deprive them of this benefit in the new Testament? 4) The Holy Apostles sometimes baptized entire families, for example, the house of Lydia (Acts 16, 14. 15), the house of the Stephens (1 Cor. 1, 16), and the entire house of a certain guard (Acts 16, 30-39). But no one can claim that in these families there were only adults, and there were no children or infants at all, nor that children, if there were any, were left without baptism. The Holy Fathers and teachers of the Church left undoubted evidence that Baptism has always been and should be performed on infants, and some even directly called it apostolic tradition. For example, this is what they say: St. Irenaeus: “(Christ) came to save everyone through Himself—all, I mean, those who are reborn through Him for God: babies, and children, and youths, and young men, and elders” 966. Origen: “The Church accepted the tradition from the Apostles to teach baptism even to infants” 967, “Infants are baptized for the remission of sins... Since through the sacrament of Baptism the defilements of birth are cleansed, then infants are also baptized” 968. St. Cyprian: “If even great sinners who have previously sinned greatly against God, when they believe, remission of sins is granted, and Baptism and grace are not forbidden to anyone; Moreover, this should not be forbidden to a baby who, having barely been born, has sinned in nothing, except that, having originated from the flesh of Adam, he received (contraxit) the infection of ancient death through birth itself, and who proceeds to accept absolution all the more conveniently because he is forgiven not his own, but the sins of others. And therefore, beloved brother, at our Council the following determination was made: from Baptism and the grace of God, who is merciful, kind and condescending to all, we should not eliminate anyone - which must be kept and observed both in relation to everyone, and especially, we believe, in relation to newborn babies, who deserve our primary participation and God’s mercy” 969. St. Gregory the Theologian: “Do you have a baby? – Do not allow time for the damage to worsen; let him be sanctified in infancy and consecrated to the Spirit from his youth. Are you afraid of the seal, due to the weakness of your nature, like a cowardly and unfaithful mother? But Anna, even before birth, promised Samuel to God, and after birth she soon dedicated him and raised him for the sacred robe, not fearing human weakness, but believing in God” 970. Fathers of the Council of Carthage (in 418): “Whoever rejects the need for Baptism of little ones, newborn children from the mother’s womb, or says that although they are baptized for the remission of sins, they do not borrow anything from the ancestral Adam’s sin that should be washed with the bath of regeneration (from which it would follow that the image of Baptism for the remission of sins is used over them not in the true, but in false meaning), let him be anathema. For what was said by the Apostle: by one man sin came into the world, and by sin death: and so death came to all men, in which all sinned (Rom. 5:12), should be understood in no other way, except as the Catholic Church, scattered and widespread everywhere, has always understood. For, according to this rule of faith, even infants, who are not yet able to commit any sins on their own, are truly baptized for the remission of sins, so that through regeneration, what they took from the old birth may be cleansed in them” (canon 124). Blazh. Augustine: “This (infant baptism) the Church has always had, has always maintained; She received this from the faith of her ancestors; She observes this constantly, even to the end” 971. Similar evidence is found in the apostolic decrees, in St. Dionysius the Areopagite, Clement of Alexandria, Isidore Pelusiot, Ambrose, John Chrysostom and others 972. III. However, no matter how necessary the sacrament of Baptism is for all people, infants and adults, there are special cases when, according to the belief of the Orthodox Church, it can be replaced by another, extraordinary baptism - baptism of blood or martyrdom 973. This is when someone, having not yet had time to be baptized with water and the Spirit, is subjected to persecution for the faith of Christ, sheds his blood for it and tastes death itself, and thus is baptized with the same baptism with which Christ was baptized (Matthew 20, 22, 23). 1) To understand the power and effectiveness of this extraordinary method of Baptism, let us remember: a) the words of the Savior: everyone who confessed me before men, let us also confess him before my Father who is in heaven (Matthew 10:32); b) other words: whoever wants to save his soul will destroy it: and whoever destroys his soul for the sake of me and the gospel will save it (Mark 8:35; taken down. Matt. 10:30; 16:25); bliss drive out righteousness for the sake of them: for the kingdom of heaven is theirs (Matthew 5:10); c) finally, the third words: her (sinner’s wife’s) many sins are forgiven, for she loved much (Luke 7:47); He who loves me will be loved by my Father (John 14:21); No one has more sowing love, but whoever lays down his life for his friends. You are my friends, and whatever you do, I command you (15, 13. 14). And during the Baptism of Blood, the martyrs actually confess Christ before men, destroy their soul or life for the sake of Him and the Gospel, endure persecution for the sake of righteousness, and testify to the fullest and greatest love for Him - love to the point of death. 2) The Holy Fathers and teachers of the Church unanimously attributed such power and importance to the Baptism of Blood. For example: St. Cyprian: “Let it be known that the catechumens (who are subjected to martyrdom) are not deprived of the sacrament of Baptism: for they are baptized with the most glorious and greatest Baptism of blood, about which the Lord said that He had to be baptized with another baptism (Matthew 20:22). And that those who are baptized with their own blood and sanctified by suffering achieve perfection and receive the grace of the Divine promise, the same Lord testifies in the Gospel: 974. St. Cyril of Jerusalem: “Whoever does not accept Baptism has no salvation, except for martyrs, who receive the kingdom of heaven even without water. For the Savior, having redeemed the world with the cross and having been pierced in the side, brought blood and water out of it, so that some in times of peace would be baptized with water, others during persecution would be baptized with their own blood. Yes, and the Savior called martyrdom baptism, saying: “Can you drink the cup with which I drink, and be baptized with baptism, with which I am baptized (Mark 10:38)” 975? St. Basil the Great: “Others, in deeds for piety, actually, and not imitatively, having accepted death for Christ, no longer had the need for their salvation in the symbol of water, having been baptized with their own blood” 976. St. Gregory the Theologian: “I also know the fourth baptism - the baptism of martyrdom and blood, with which Christ himself was baptized, which is much more honorable than others, since it is not defiled by new impurities” 977. We do not cite the evidence of Origen 978, Tertullian 979, Eusebius of Caesarea 980, Ambrose 981, John Chrysostom, Didymus of Alexandria, Augustine 982, John of Damascus 983 and others 984. § 206. Who can perform Baptism and what is required of those being baptized? I. The power to perform the sacrament of Baptism, given at the beginning by the Savior St. Apostles (Matthew 28:19; Mark 16:16). from ancient times was and is being adopted in the Church only by the successors of the Apostles - the bishops, and through them by the presbyters. This is clear: a) from the apostolic canons, in which, wherever the performers of the sacrament of Baptism are mentioned, only the bishop and the presbyter are named everywhere, for example: “a bishop or presbyter, if in truth he who has been Baptized again baptizes: let him be deposed” (Rule 47); or: “if anyone, a bishop or presbyter, baptizes not according to the Lord’s institution... let him be deposed” (right 49), and again: “if anyone, a bishop or presbyter, makes more than three immersions... let him be deposed” (right 50) 985; b) from the apostolic decrees: “we do not grant the power to baptize other clergy, such as readers, singers, doorkeepers or ministers, but only to bishops and presbyters when serving as deacons” 986; c) finally, from the testimony of St. Fathers and teachers of the Church, for example: St. Ignatius the God-Bearer: “without a bishop (i.e. independently of the bishop, without having received the right from him) it is not permissible to baptize or celebrate the supper of love” 987; Tertullian: “The high priest, who is a bishop, has the right to administer baptism; then - the presbyter with the deacons, but not without the permission of the bishop for the sake of the honor of the Church” 988, and others 989. Deacons were sometimes allowed to baptize, following the example of St. Philip the Deacon (Acts 6:5; 8:12.13.38); but it was allowed only in cases of extreme need, in the absence of a bishop and presbyter 990. And the deacons themselves never had the right to baptize - “a deacon... does not perform Baptism,” says the apostolic decrees 991. “Deacons, according to church rites, are not allowed to perform any sacrament, but only to serve during the celebration,” St. Epiphanius 992. Likewise, in cases of extreme need, it was allowed to baptize the laity 993, as it is now allowed (Right. Confession Part 1, answer to question 102; Post. Eastern Patr. on the Right Faith, Part. 16), not only men, but also women 994. But in any other case it was strictly prohibited, especially for women 995. If women could be baptized, some teachers of the Church said, then Jesus Christ would have received Baptism from the Most Rev. His mother, and not from John the Baptist 996. And the custom of allowing women to baptize, even not in cases of need, which exists to this day among some of our schismatics, was called an abuse that originally appeared among the Marcionite heretics 997 . II. From those who begin the sacrament of Baptism, if they are adults, are required: 1) Faith. This can be seen from the very commandment of the Savior to the Apostles: go and teach all tongues, baptizing them... (Matthew 28:19); Going into the whole world, preach the gospel to every creature. Whoever has faith and is baptized will be saved (Mark 16:16). Therefore, the Apostles first of all tried to teach people everywhere the faith, and then they taught Baptism only to those who believed. So, after the descent of the Holy Spirit on the Apostles, St. Peter first offered a lesson to the assembled people, and those who kindly accepted his word were baptized (Acts 2:11). So in Samaria, when Philip believed in the good news of the kingdom of God and the name of Jesus Christ, men and women were baptized (8:12). So when the cazhenik converted to St. Philip first opened his mouth and preached Jesus to him, and then said: If you believe with all your heart, you may be baptized with might, and, upon the confession of faith by the priest, he actually baptized him (8:35-38). The same thing happened during the conversion of Cornelius the centurion (10, 34–48), during the conversion of Lydia with the whole house (30–34), Crispus (18, 8) and others. Therefore, the shepherds of the Church, from the very beginning, first of all demanded faith 998 from everyone approaching Baptism, and for this purpose they tried to first announce him with the Gospel preaching, instruct him in the truths of faith, test him in them, and then they already taught Baptism 999. Therefore, even to this day in the Church, according to ancient rites, everyone approaching this sacrament must pronounce aloud a confession or symbol of faith. 2) Repentance. Repent, says St. the Apostle Peter to those who heard his sermon, and let every one of you be baptized in the name of Jesus Christ for the remission of sins: and receive the gift of the Holy Spirit (Acts 2:38); repent and turn, and be cleansed from your sins (3:19). The Church, through the mouth of its shepherds, has always demanded repentance from those approaching the sacrament of Baptism 1000, and just before the sacrament was performed, it commanded them, as it still commands them now, to solemnly renounce the devil and all his deeds, that is, all sins, all previous vicious life 1001. As for infants who themselves are not yet able to either have or testify to their faith and repentance before Baptism: they are baptized according to the faith of their parents and adoptees, who on their behalf pronounce both a confession of faith and a renunciation of the devil and all his works, obliging together before the Church to raise the baptized children in faith and piety when they come of age (Right. Confess. Part 1, rep. on question 103; space about Baptism). This custom of the Church of St. Dionysius the Areopagite writes directly from the Apostles: “Our divine teachers, he says, deigned (έδοζεν) to admit infants to Baptism under the sacred condition that the natural parents of the child entrust it to one of the believers, who would instruct him well in Divine subjects, and then take care of the child, like a father indicated from above ( θείος), and as the guardian of his eternal salvation. This person, when he makes a promise to guide the youth in a pious life, is forced by the hierarch to pronounce renunciations and sacred. confession" 1002. Tertullian 1003, Augustine 1004 and others 1005 also mention the recipients of infant baptism. Cyrill. Alex, in Joann. XX, 17; Augustin. de peccat. merit. et remiss. 1, 20. 26. Λοΰτρον – Justin. Apolog. 1, 62; Clem. Alex. Paedag. 1, 6; Chrysost. de incompreh. hom. IV, no. 5. Lavacrum – Tertull. de bapt. c. 5. 7. 16. Fons sacer – Augustin. de civit. Dei XIII, 7. Barnab. Epist. n. II; Clem. Alex. Paedag. 1, 6; Cyprian. Epist. L.XIII. Φως φωτισμός, φώτισμα. Justin. Apolog. 1, n. 61; Clem. Alex. Paedag. 1, 6; Greg. Nyss. Catech. XXXII; Theodoret. de div. decret. V, 18. Χάρισμα. Clem. Alex. Paedag. 1, 6. Αναγέννησις – Justin. Apol. 1, n. 61; Παλιγγενεσία – Greg. Nyss. Catech. XXXII; Secunda nativitas – Tertull. Exhort. cast. c. 1. Greg. Nyss. Catech. XXV. XL; Theodoret. in Cantic. 1. Σφραγις εν Χριστω – Epiphan. de mens, et pond. n, 15. Ephrem. de Charit. et eleem. in T. II, p. 254, ed. Graec. Eulog. Alex, advers. Novat. III. Λοΰτρον μυστικόν – Greg. Nyss. in laud. S. Basilii, T. III, p. 483, ed. Morel. Justin. Dialog. cum Tryph. XIII; Lavacrum salutare – Ambros. de interpell. David. 11, 4, n. 14. Λοΰτρον τής μετανοίας και γνώσεως – Justin. Dialog. cum Tryph. c. XIV. Λοΰτρον τής παλιγγενεσίας – Theophil. ad Autolic. II, 16; Chrysost. in Is. homil. 1, n. 2; Euseb. in Rs. СХVIII. 73. Aqua vitae aeternae – Cyprian. Epist. ad Cecil. LXIII; Justin. Dialog. cum Tryph. n. XIV, Fons Divinus – Cassiod. in Cantic. VII. Felix sacramentum aquae nostrae – Tertull. de bapt. c. XI. Sacramentum nostrae nativitatis – Hilar. in Ps. LXIII, 11; Augustin. de peccat, merit. et remiss. 11, 27, n. 37. “The Apostle Paul says: John therefore baptize with the baptism of repentance, it is not said - remission, so that they may believe in the one who comes for us (Acts 19:4). How could there be remission of sins when no sacrifice had yet been made, no Holy Spirit had descended, no sins had been atoned for, no enmity had been stopped, no curse had not been destroyed?.. Look with what accuracy the Evangelist sets out this - for, having said that John came preaching the baptism of repentance and the wilderness of the Jews, he added - for absolution; as if he said: he urged them to consciousness and repentance of their sins, not to punish them, but so that they could more easily receive the remission that would come after. For if they had not condemned themselves, they would not have asked for mercy; and without seeking it, they would not have been worthy of remission of sins. So, John’s baptism paved the way to another” (St. Chrysostom on Matt. conversations. X, n. 1. 2, vol. 1, rep. 177. 179; Rev. note 195). Chrysostom on Matt. conversations XII, i. 3, vol. 1, p. 225, in Russian. translation Kirill. Jerus. Ogl. instructive III, no. 8, p. 51. “At the baptism (of the Lord Jesus), a dove appeared in order to indicate to those present and to John, as if with a finger, the Son of God, and at the same time so that you too would know that when you are baptized, the Holy Spirit descends” (Chrysostom for Matt. Discourses. XII, paragraph 2, vol. 1, p. 223). “The Holy Spirit descended on the Lord in a bodily form in the form of a dove to show the firstfruits of our baptism” (Damascus. Accurate exposition of the right faith, book IV, chapter 9, p. 239). See further note. 881 and the very text to which it refers. De baptismo c. X.XI. XIII, in Patrolog. curs. compl. T. I, p. 1211. 1212… 1215… Addita est ampliatio sacramento, obsignatio baptismi… Lex tingendi imposita est et forma praescripta. Conversation, weekday in baptism, in TV. St. Father VIII, pp. 225–226. Words 39 on St. lights of the phenomenon Lord, ibid. – III, 267. Ἐροΰμεν, οτι ούδέν, έκάτερα γάρ ομοίως τής έκ του πνεύματος χάριτος αμοιρα ήν ... In Joann. homil. XXIX, no. 1, in Opp. T. VIII, p. 164. 165, ed. Venet. On Matt. conversations XII, no. 3, vol. 1, p. 225. In Joann. lib. II, p. 57. “He (John) baptized in the Jordan; all Jerusalem came out to him, receiving the firstfruits of baptism” (English lecture III, paragraph 4, p. 48; demolished XVII, paragraph 8, p. 378). In Math. III, II (fragm. in Galland. V, 176). Contr. Donat. V, 10, n. 12; Epist. LXIV ad Eleusium n. 10. Dialog. contr. Lucifer, c. 3. “The baptism of John was preparatory, which led those baptized to repentance so that they would believe in Christ. For John said: I baptize you with water, but he who comes after me will baptize you with the Holy Spirit and fire (Matthew 3:11). So John pre-purified with water for the reception of the Spirit” (Accurate exposition of the rightful faith, book IV, chapter 9, page 238). Cfr. Greg. M. in Evang. lib. 1, homil. XX, n. 2; Theophilact. in Math. III; in Marc. I; in Luc, III. Apolog. 1, n. 79, in Chr. Thurs. 1825, XVII, 91–92. Ogl. instructive III, paragraph 2, neg. 44–45. Words on St. Baptism, on TV. St. Father III, 277. About the Holy Spirit Ch. 15; ibid VII, 283–284. In Joann. Tract. XV, n. 4. exact izl. right faith book IV, ch. 9, p. 236. What were the Peacockians like, for example? Photius, advera. Manich. 1, 9. Vid. apud Bellarmin. de baptismo o. 2. “If anyone makes not three immersions of a single mystery, but one immersion given into the death of the Lord, let him be cast out. For the Lord did not say: baptize into my death; but, as you go, teach all your tongues, baptizing them in the name of the Father and the Son and the Holy Spirit.” Right 50. Tertull. adv. Prax. XXVI; Christost. in Joann. homil. XXV, n. 2; Ambros. de Sacr. II, 7; Hieron. adv. Lucif, c. 4. “The great sacrament of baptism is performed by three immersions, and their equivalent invocations, so that the image of death is imprinted on us, and the souls of those baptized are enlightened through the tradition of the knowledge of God (Basil. Vel. about the Holy Spirit, ch. 15, in the Works of the Holy Father. VIII, 284; demolished ch. p. 333). Kiril. jerus. instructive secrecy II, paragraph 4, p. 446; Greg. Nyss. de baptism. Christ., in T. III, p. 327 (ed. Morel.)·, Catech. c. XXXV; Leo, Epist. ad episc. Sic. c. 3. “Eunomian, by one-time immersion of those who are baptized, into the Montanists..., which of them wish to be united to Orthodoxy, accepts them as pagans. (Council. Ecumenical II, rights. 7). Cabassut. Synops. Consil. III, pag. 331, Paris. 1838; Klee, Catholic. Dogmat. III, 5, 128, Mainz 1845; Manuel de l'hist, des dogm. Chret. II, p. 209, Paris 1848. De eccles. hierarch. c. II, no. 7. Nam nec semel, sed ter ad singula nomina in Personas singulas tingimur (Adv. Prax. c. XXVI). Aquam adituri... ter mergitamur... (de corona milit. c. III). See note above. 878. Greg. Nyss. Orat. Catech. c. XXXV. Tertull. de poenit. c. VI; Euseb. Η. E. VI, 43; Augustin. in Joann. Tract. LXXX. Nec quemquam movere debet, quod aspergi vel perfundi videntur aegri, cum gratiam Dominicam consequuntur, quando S. Scriptura per Ezechielem prophetam loquatur et dicat: et aspergam super vos aquam mundam et mundamini ab omnibus immundiciis vestris... Unde apparet aspersionem quoque aquae instar salutaris lavacri obtinere... Epist. LXXVI. See the book: “Justification of history.” Christian, pour. the baptism of those being baptized,” ed. in 1701. See note. 889.898.903. … baptizari in plena et adunata Trinitate. Epist. ad Jubaj. LXXIII. Epist. ad Serap. 1, n. 30. About the Holy Spirit, ch. 19, in TV. St. Father VII, 273. Demolished. note 898. Greg. Nyss. Orat. II, in Eunom. T. II, p. 430, ed. Morel; Ambros. in Luc. VIII, no. 67; de myst. IV, no. 20; Cyrill. Alex, in Jes. lib. II, T. IV, p-283, ed. Aub. In Patrem et in Filium et in Spiritum S. baptizamur et ter mergimur (in Ephes. c. IV). Certa sunt Evangelica verba, sine quibus non potest consecrari baptismus... (de baptism. VI, p. 25). Apud. Phot. Biblioth. cod. CCLXX, p. 833. About the Holy Spirit ch. 12, in TV. St. Father VII, 272. Fulgint. adv. Fabian. lib. X, fragm. 37, in Patrolog. curs. compl. T. LXV, col. 832. Accur. izl. right faith, book IV, ch. 9, pp. 334–236. Apostle. rules 50; Origen. in Rom. VI, 3; Socrates Η. E. V, 24. Erirhap, haeres. XXXIV; Euseb. Η. E. IV, II; Theod. Haeret. Fab. 1, 9. … είς αφεσιν των αμαρτιών … Epist. n. XI. Dialog. cum Tryphon, c. 44. Pouch. pre-agreed paragraph 16, page 13. Conversation, weekday for baptism, in TV. St. Father VIII, 233. Words on St. baptism, ibid. III, 277. Ibid pp: 306. 299. 281. Ad illumin. Catech. n. 3. Elsewhere: δόγμα μέγ a, οτι τελείως καθαίρονται των αμαρτημάτων οί βαπτιζόμενοι (in Act. homil. XI, n. 2). And again: “in baptism, a gift is imparted through a sensory thing - water, and the spiritual action consists of birth and rebirth, or renewal” (on Matt. conversations LXXXII, paragraph 4, vol. III, p. 421). In baptismate omnis culpa diluitur. De Sacram. III, no. 17; cfr. in Luc. VI, no. 3; VIII, no. 24. , άνακαινισμοΰ καΐ άναγεννήσεως αιτία. In bapt. Christi III, 366, ed. Morel. Renati ex aqua et Spiritu S., omnibusque peceatis sive originis ex Adam, in quo omnes peccaverunt, sive factorum, dictorum, cogitationumve nostrarum in illius lavacri mundatione deletis (Ad Dardan. Epist. CLXXXVII, n. 28). “It (baptism) not only grants us the remission of ancient sins, but also instills in us hope for the promised blessings, makes us partakers of the Lord’s death and resurrection, imparts the gifts of the Holy Spirit, and makes us sons of God, and not only sons, but also heirs of God, and joint heirs with Christ” (Brief summary of the Divine dogma, Chapter 18, in Chron. Read. 1844, IV, 338). Hier. Epist. LXXXIII ad Ocean. c. 2; Hilar. in Ps. LХIII, n. II; Didym. de Trinit. II, 13. Here Baptism is presented as μετάδοσις τής άθραυστου σφραγίδος, III, c. 16. Σφραγίς, sigillum, signaculum. Pastor. III, Sim. IX, c. 16. Augustin, de lib. arbitr. III, 23, n. 67. Pouch. pre-agreed n. 16, p. 13. In 2Corinth. homil. III, no. 7. Signaculum Dei est, ut quomodo primas homo conditus est ad imaginem et similitudinem Dei, sic in secunda regeneratione quicunque Spiritum S. fuerit consequutus, signetur ab eo et figuram conditoris accipiat. In Ephes. 1, 13. Qui (dominicus character) in eis, quos suscipimus, nec tamen rebaptisamus, minime violatur. Epist, CLXXXV ad Bonif. n. 23.Cfr. de baptism. VI, 1; Ps, XXXIX, Enarr. n. 1. Damascus. Accur. izl. right faith book IV, ch. 9, p. 237. Dionys. Alex. (apud Euseb. Η. E. VII, 9); Cyprian. Epist. ad Jubaj, LXXIX; Optat. Schism. Donat. V, 3; Epiphan. Exposit. fid. cathol. n. ХVIII; Nilus - lib. 1, epist. XXIV; Augustin. in Ps. XXXIX, Enarr. n. 1. Denuo ablui non licet. Pudic. 1. In Hebr. homil. XI, no. 3. Accur. izl. rights of faith book IV, ch. 9, pp. 233–234. I all Cathedral. right 8; II all. 7; VI all. 95; Vasil. led 1. “According to the ancient rite, by the laying on of hands, let the baptized Donatists be received into the Catholic Church of God...” Council. carthage right 68.Cfr. Dionys. Alex. Epist. ad Steph. (ap. Euseb. Η. E. VII 3); Cyprian. Epist. LXXIV. II all. right 7; Laodice. right 7. Cathedral. Laodice. right 8; II Ecumenical right 7; IV all. right 95. “All who are not baptized into the Holy Trinity must be baptized again.” Damascus. Accur. izl. right faith book IV, ch. 9, p. 234. Iren. adv. haer. V, 15, 3; Tertull. de Bapt. XI. XII. ΧΙ II. XVIII; Didym. de Trinit. II, 12; Chrysost. in Philipp. homil. III, no. 4. Publicity instructive III, paragraph 2, p. 45. About the Holy Spirit, ch. 10, in TV. St. Father VII, 269. De dogmat. eccles. c. 74. As for the fate of infants dying without baptism: two main opinions of the ancient teachers of the Church are known about this. Some believed that such babies endure torment (Augustin. de peccat, mer. et merise. 1, 16, n. 21; Fulgent, de fid. ad Petr. 8.27), although as light as possible (Augustin, Enchirid. c. Χ L ΙΙ I). Others placed them in some middle state between bliss and condemnation. This last thought is expressed by: a) St. Gregory of Nyssa: “the premature death of infants does not yet give rise to the idea that one who ends his life in this way would be among the unhappy; as well as to inherit the same fate with those who in this life have purified themselves with all virtue” (to Giarius about the baby, kidnapped by premature death, in Christ. Reading 1838, IV); b) St. Gregory the Theologian: “the latter (those who were not worthy of baptism due to infancy) will not be glorified or punished by the righteous Judge; because, although they were not sealed, they were not bad, and they themselves suffered more than they did harm. For not everyone who is unworthy of punishment is worthy of honor; just as not everyone unworthy of honor is worthy of punishment” (words on Holy Baptism in the Holy Father III, 294). Cfr. Severian. in Joann. III (in Catena). Adv. haeres. 11, 22, n. 4; cfr. V, 15, n. 3. Lib. V in VI Epist. ad Roman. In Luc. homil. XIV; in Lev. homil, VIII, n. 3. Epist. LIX ad Fidum, in Patrolog. curs. compl. T. III, col. 1013. Words on Epiphany, in TV. St. Father III, 287. Serm. CLXXVI, de verb. Apost. n. 2. And elsewhere: consuetudo matris ecclesiae in baptisandis parvulis nequaquam spernenda est, neque ullomodo superflua deputanda, nec omnino credenda, nisi Apostolica esset traditio (De Genes, ad litt. X, 23, n. 30). Const. Apost. VI, 15; Dionys. Areop. de eccles. hierarch. c. VII, n. 11; Clem. Alex. Paedag. III, 11, Isid. Veius, lib. III, epist. CXCV; Ambros. de Abraham. II, no. 81; Chrysost. homil. ad Neophyt. This belief of the Church can be seen from the fact that it honors (December 29) fourteen thousand infants as saints. for Christ, beaten by Herod in Bethlehem. Epist. LXXVIII ad Jubaian.; Exhort. ad martyr. praef. Ogl. instructive III, no. 8, pp. 50–51. About the Holy Spirit, ch. 15, in TV. St. Father VII, 285. Words on St. lights of the phenomenon Lord, ibid. – III, 268. In Joann. T. VI, paragraph 26; Exbort. ad martyr, n. 30; in Jud. homil. VII, n. 20. De baptism. c. XVI; adv. Scorpiac. c. VI. In Ps. СХVIII, n. 14; Orat. funebr. in obit. Valentin. n. 53. Chrysost. homil. in S. Lucian, martyr, n. 2; Didym. de Trinit. 11, 12; Augustin. de baptism. IV, 22, n. 28; de civ. Dei XIII, 7. “Baptism by blood and martyrdom, with which Christ himself was baptized for us, is the most glorious and blessed, because it is no longer defiled by subsequent defilements” (Accurate exposition of the rightful faith, book IV, chapter 9, p. 239). Gennad. de dogm. eccles. c. LXI; Cassian. Coll. XX, 8. To this rule, Balsamon makes the following remark: κάνων, διότι ετέρων τίνι ούκ έφείται βαπτίζειν. A λλ ’ ή μόνοις επισκόποις και πρεσβυτέροις εξυπηρετουμένων αυτοίς των διακόνων. Lib. III, c. 11. Epist. ad Smyrn. n. VIII. Dionys. Areop. de hier, eccles. c. II, no. 11, § 7; Ambros. de myst. c. III, n 8; de sacram. III, 1; Hieronym. adv. Lucif. c. IV; Epiphan. haeres. VII, n. 34; LXXIX, no. 3.7; Hilar. in Ps. LXVII, 32; Didym. Alex. de Trinit. 11, 12; Augustin. de civit. Dei XXII, 18; adv. epist. Parmen. 11, 13. Tertull. de baptism. XVII; Kirill. jerus. Publicity instructive XVII, paragraph 35, pp. 401–402; Theodoret. in 2 Par. quaest. 1. Διάκονος ... ού βαπτίζει. Lib. VIII, c. 28. Alioquin et laicis jus est... (Tertull. de baptism. c. 17). Baptizare, si tamen necessitas cogit, scimus etiam licere laicis (Hieronym. adv. Lucif. c. 4). Moschus, Prat. spirit. c. III; Nicephor. confess. can. LI. However, if an infant, baptized, out of need, by a layman, through immersion in the name of the Most Holy. Trinity. remains alive, the rules of the Church require that the priest perform the rest of the rite of baptism on this baby, except for what has already been performed. See Eucholog. or Trebnik, ed. Kyiv. 1651, p. 40. Non permittitur mulieri in ecclesia loqui, sed nec docere, nec tingere, nec offerre... (Tertull. de virg. veland. p. 9). Ipsae mulieres haereticae, quam procaces! quae audeant docere..., forsitan, et tingere (- de praescr. haeret. c. XLI). Epiphan. haeres. LXXIX; cfr. Const. Apost. III, 9. Epiphan. haeres. XXII. Cfr. Balsam. in C. Trull. c. XCV. Herm. Sim. IX, 17; Justin. Apolog. 1, n. 61; Hippolyt, de Suzan. n. 17; Chrysost. in Acta homil. 1, n. 2. Const. Apost. VII, 39, 40; St. Kiril. jerus. Publicity instructive Clem. Alex. Strom. V, 11; Tertull. de bapt. XX; Kiril. jerus. Publicity instructive 1, n. 25, pp. 18–21; Chrysost. in Ephes. homil. 1, n. 3. Tertull. de coron. milit. c. 3; Const. Apost. VII, 41; Kiril. jerus. Publication of the teaching. 1, n. 2. 3; Hieronym. in Amos. VI, 14; in Math. XXV, 26. De eccles. hierarch. VII, 3, § 11. Qua in re satis pie recteque creditur, prodesse parvulo eorum fidem, a quibus consecrandus offertur. De lib. arbitr. III, 23, n. 67; cfr. Epist. CXCIII ad Mercat. n. 3. Chrysost. in Ps. XIV; Gennad. de dogm. eccles. c. 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