11th Grade AY2024 Final Book-Chapter 1 PDF

Lesson 1: One Baptism Lesson Goals I can defend the Orthodox understanding of Holy Baptism against misconceptions I can defend infant baptism and the infants' right to receive all the sacraments of the Church including Baptism I can explain the power and role of the Holy Spirit in...

Lesson 1: One Baptism Lesson Goals I can defend the Orthodox understanding of Holy Baptism against misconceptions I can defend infant baptism and the infants' right to receive all the sacraments of the Church including Baptism I can explain the power and role of the Holy Spirit in Baptism and Chrismation and correctly relate to the Orthodox understanding of salvation. For many Orthodox Christians, a person’s birthday is not when they are born but the day they were baptized. This “name day” is a special occasion regardless of whether the person was baptized as an adult or a child. A white dress used during the Baptism symbolizes purity and innocence, and following the service the families often celebrate with a meal shared among friends and loved ones. Holy Baptism represents a spiritual rebirth and transformation. It is the day the person who is baptized is “born again”. This marks the start of a journey within the Church toward Salvation. This sacred Sacrament, often referred to as the “first Sacrament,” is essential for all Christians who wish to become full members of the Church. It serves as a public declaration of our acceptance of the Lord as our Savior. Holy Baptism is a “new birth by water and Holy Spirit into the Kingdom of God” (St. John 3:5). The opening prayer recited by the Priest or Bishop emphasizes this by petitioning God to “hold us worthy” of the spiritual role entrusted to the apostles to baptize with fire and Spirit. This reference comes directly from St. John the Baptist’s proclamation: “He who is coming after me…will baptize you with the Holy Spirit and with fire” (St. Matthew 3:11). The method of Baptism underscores that it takes place through Christ, involving both fire and Holy Spirit. The concluding portion of the prayer clarifies the intention: "Now also accomplish, O Lord, that through the mediation of us sinners, salvation be given to the soul of the one being baptized, and he may find mercy and clemency.” This intention reinforces the understanding that Baptism is meant to cleanse the catechumen— the one being baptized— renewing them in fire and Spirit, irrespective of any imperfections of the clergy officiating the ceremony. Baptism is perfect, as it is established through Christ’s perfection. 1  Being baptized signifies being baptized into Christ, thereby “putting on Christ” (Galatians 3:27). This incorporation into Christ is akin to joining the family of God. It necessitates relinquishing one’s previous life and the worldly dynamics of relationships to embrace a new community created by God. This new community, while new to the individual being baptized, is the same lineage established by Yahweh through Abraham, meant to exist eternally. Before His crucifixion, Christ sanctified Himself (St. John 17:19). Those baptized into Christ share in His holiness and are thus integrated into His family (Hebrews 2:11). The hymn sung after the Quqlion further intertwines the mystery of Baptism with humanity’s thirst for salvation, a thirst epitomized by Adam. After Adam’s fall, he cried out to God in desperation. God responded by coming to the rushing waters of the Jordan, renewing humanity that had succumbed to corruption. St. Jacob of Serugh, an early Church father and Syriac theologian, describes Christ as the “coal of fire” that washed the streams of Jordan and sanctified its water by fire. This coal of fire is directly taken from Isaiah’s vision of heaven in Isaiah 6:6. Hymn after Quqlion David stands here in spirit by those who are to be baptized Let us hear him say “All you who thirst come to the Lord Be strengthened and be clothed in might!” After Adam fell he cried out to God with a sigh God answered Adam and came to the rushing waters of Jordan And renewed him who had fallen into co-rrup-tion During the Baptism service, a comparison is made to the blood marked on the doors of the Israelite homes in Egypt, which signaled the angel of death to pass over those houses, akin to the seal of grace bestowed upon us at Baptism through the Holy Spirit’s oil. This seal signifies spiritual protection, illustrating the biblical bond between water, oil, fire, and Spirit. The initial moments of the service establish a foundation that underlines the significance of not only Baptism but also the sacrament of Chrismation that follows in the Orthodox tradition. 2 The Baptismal Font: Rebirth and Resurrection The Baptismal font serves as the site of purification and rebirth, with dual symbolism. First, it represents the spiritual womb, where the theology of renewal is evident from the outset. The act of rising from the font following immersion echoes the act of birth. Secondly, it symbolizes the tomb where Christ was laid, establishing an important connection between Baptism, Christ’s death, and resurrection. This connection underscores that rebirth is inherently linked to death; Christ’s death and resurrection form the cornerstone of Christian belief. It is through His death that humanity receives salvation, thus highlighting that Christian life is initiated through our own death and resurrection. In Baptism, this experiential rebirth enables the soul to reflect on its transformation. The promise of Christ’s Second Coming serves as a reminder of physical resurrection. The act of dying and rising with Christ during Baptism aligns with the words in the Epistle reading from Romans 5:20-6:11: “…Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? We were buried with Him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in the newness of life” (Romans 6:3-4; Colossians 2:12). St. Paul illustrates that Baptism transcends symbolism; it is an event of profound significance, whereby the catechumen experiences a genuine process of burial and resurrection with Christ. Infant Baptism The Orthodox Church’s practice of baptizing infants is often challenged by certain Protestants such as Baptists, Evangelicals, and Pentecostals. They argue that faith is a product of reason and only after a certain age, are we capable of understanding what we believe and therefore qualify to be baptized. This objection though was not found in the ancient Church. More so, infant Baptism was practiced during the New Testament times, in the early Church! A few examples are: The Household of Cornelius (Acts 11:13–14): “Send men to Joppa, and call for Simon whose surname is Peter, who will tell you words by which you and all your household will be saved.” The Household of Lydia (Acts 16:15): “And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us.” 3  The Philippian Jailer's Household (Acts 16:33): “And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized.” The Household of Crispus (Acts 18:8): “Then Crispus, the ruler of the synagogue, believed in the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.” In the Bible, the term ‘household’ or ‘family’ encompasses more than just immediate relatives; it includes extended family and anyone dwelling within the household. This understanding reflects God’s covenantal relationship with mankind, which is not limited to individuals but extends to entire families. For instance, God commanded Noah to enter the ark with his complete household (Genesis 7:1), and Abraham received circumcision for himself, his male children, and servants as part of his household (Genesis 17:23). The Israelites, when departing from Egypt, took their full households, including children, as they partook in the Passover (Exodus 12:24–28). These Old Testament traditions laid the groundwork for the early Church, where the Apostles neither excluded children from receiving God’s grace nor baptism, adhering to Christ’s teaching that children should come to Him (St. Luke 18:16). Furthermore, the practice of infant baptism parallels the Old Testament tradition of circumcision, which marked male children as members of God’s covenant community. Colossians 2:11–12 emphasizes that baptism serves as the Christian equivalent of circumcision, signifying inclusion in God’s family for both males and females. Following Pentecost, entire families, including children, were baptized, indicating that baptism was performed collectively rather than individually. The role of godparents becomes crucial in this context, as they speak on behalf of the child, facilitating their entrance into the Church and ensuring their spiritual growth. Baptism, as exemplified by Jesus, signifies the beginning of a new life in Christ, affirming our identity as children of God. Thus, the ancient practice of infant baptism is defended through scriptural examples and the theological understanding of inclusivity within the covenant community. Baptism in the Name of Jesus It is essential to perform the Sacrament of Baptism in the name of the Father, the Son, and the Holy Spirit, as commanded in the Great Commission found in St. Matthew’s Gospel (28:18-20). This Trinitarian formula is viewed as foundational for a valid Baptism. 4  Some Protestant denominations may perform Baptism solely “in Jesus’ name,” which is considered incomplete and not valid within Orthodox theology. When individuals who have been previously baptized seek to join the Orthodox Church, a thorough catechism is conducted, and it is up to the Priest or Bishop to determine the appropriate next steps regarding the sacraments of Baptism and Chrismation. If the previous Baptism was conducted in accordance with Orthodox standards—specifically as a Trinitarian Baptism—it is typically recognized, and the individual is welcomed into the Church through the Sacrament of Holy Chrismation. However, according to ancient canon, the practice of re-Baptizing individuals with legitimate prior Baptisms is strictly forbidden, as it undermines the belief in the efficacy of the Holy Spirit. Conversely, if a person’s Baptism is deemed invalid, they will receive the full Sacrament of Baptism and Chrismation to ensure their proper initiation into the faith. The Baptism of our Lord Jesus Christ The baptism of our Lord Jesus Christ in the River Jordan is a pivotal event in Christian theology, considered a prototype for all Christian baptisms. This significant moment is detailed in the Gospel of St. Luke 3:15-21, which begins with John’s foretelling of Christ and culminates in the proclamation of Christ’s identity as the Son of God by the voice of the Father, flanked by the presence of the Holy Spirit. This Gospel is also read at the Sacrament of Holy Baptism. This revelation not only represents the manifestation of the Holy Trinity but also signals the commencement of Christ’s public ministry. The celebration of Christ’s baptism, known as “Denaha” (meaning “sunrise” in Syriac) or “Epiphany” (appearance of God) serves as a reminder that through His baptism, we are also invited to a spiritual rebirth. 5  The significance of Christ’s baptism is further illustrated by the iconography that depicts Him blessing St John the Baptist, highlighting that it is Christ who imparts a blessing to the waters, making them holy. John is bent over in supplication while the hand of Christ is is purifying the River Jordan and driving away evil. Christ renews Creation and sanctifies the waters, and today we are baptized in water. This is why our Priest puts the Cross in the baptismal water, and asks God to sanctify the water and then calls the congregation to “stand by the waters of the River Jordan”. The holy water used in baptism becomes the waters of the cleansed River of Jordan itself as the priest invokes the Holy Spirit over it. This is how the Baptism of our Lord became the basic baptismal theology of the early Church and how Christian baptism was modeled after it1. St. Paul further articulates the connection between baptism and the death and resurrection of Christ. Our baptism represents a participation in this transformative event, signifying our liberation from spiritual death and our recommitment to God. Early Christian communities understood how baptism was intimately tied to the Easter celebration and in ancient days those who wished to join the Church (catechumens) would prepare during the Great Lent so as to be baptized before the Easter service. Baptisms were Church events and celebrations of new life. Holy Baptism is not merely a ritual, but an essential sacrament that encapsulates our journey of faith, inviting us to embrace the new life that arises from Christ’s sacrifice and resurrection. At the cross, Christ’s side was pierced and blood and water flowed out. The Syriac tradition likens the blood and water to Eucharist and baptism2. Christ is the new Adam, and just as the side of Adam brought Eve we see how Christ brought us life in the Church through Baptism and the Eucharist. 1 Schmemannm Alexander. Of Water and Spirit. Crestwood, New York: St Vladimir’s Seminary Press, 1974 2 Order of the Sacraments. Translated by Fr. Dr. B. Varghese. 2nd ed. Kottayam, Kerala: Malankara Orthodox Church Publications, 2018. 6  Following Baptism, the new Christian is anointed with Holy Chrism signifying not only the reception of the Holy Spirit but also their new life Christ. Some denominations delay the reception of Holy Communion until later, but the Orthodox Church gives the life-giving Body and Blood of Christ immediately. This underlines our understanding that Baptism is an inception to a new life, wherein the individual is guided by the Holy Spirit and nourished by the Holy Eucharist. This is life is for all members of the Church as it is our covenantal relationship with God. This is why in the Nicene Creed, we declare, “and we confess one baptism for the remission of sins.” Various objections arise from misconceptions and misunderstandings have emerged over time particularly concerning the practice of infant baptism. Baptism marks the beginning of a lifelong journey toward salvation (theosis) for all, highlighting the presence of the Holy Spirit in our lives and the importance of cultivating a nurturing spiritual environment through the Church. Misconception/Misunderstanding Truth We are born with Adam's guilt, and Baptism is the person’s death and Baptism is used to take away original sin resurrection in and with Jesus. It is a “new and all punishment due to sin. birth by water and the Holy Spirit” into the Kingdom of God (St. John 3.5). A person needs to be at an “age of Anyone can join the Body of Christ (i.e., the reason” in order to truly accept Christ as Church) at any age. Infant Baptism was Lord and Savior. Therefore, infants practiced in the early Church as evidenced in cannot choose to baptized. the Holy Bible. For infants, the godparent speaks on behalf of the child using the child’s name in all the prayers. Salvation is a one-time event and Baptism is the start of a life long process achieved through baptism. towards Christ and salvation. The entire Church has the responsibility to care and nurture the spiritual life after Baptism. 7 Summary St. Gregory of Nyssa compares the crossing of the Red Sea3 with the Sacrament of Holy Baptism. He noted that the cloud acted as a guide and is a representation of the grace of the Holy Spirit that can lead toward goodness. Anyone who follows this guide (the cloud) passed through the waters of the Red Sea (Exodus 14: 19-31) because of the path that was created for them. The Israelites who obeyed were safely brought to freedom, while the one who tries to ensnare them in bondage is overwhelmed and destroyed by the water. St. Gregorios noted it is important that no one misunderstand the significance of the water in this context. The one who descends into it alongside the enemy’s army emerges alone, leaving the enemy soldiers to drown. St. Gregory goes on to clarify further that those who are baptized in the sacred waters must eliminate all forms of evil that they possess such as greed, uncontrolled desires, harmful thoughts, pride, rash impulses, anger, malice, envy, and similar vices. Since these negative emotions naturally pursue us, we need to actively work to extinguish both the harmful thoughts in our minds and the actions that stem from them. In the Sacrament of Baptism, we “drown” all evil and emerge truly free. However, just as the Israelites fell back to sinful ways and some even longed to return to slavery in Egypt, we too must work to remain faithful and stay focused on our path ahead to our Salvation but empowered and sealed with the “indwelling of the Holy Spirit” in us! Reflection Questions 1. In the Nicene Creed, we profess “one baptism for the remission of sins”. How can we connect this and educate others about the true nature and significance of Holy Baptism? 2. During the Baptism of an infant, it is the Godparent who responds to the Priest using the name of the child. How would you use this to defend infant baptism with those who argue against it ? With this in mind, what is the calling of a Godparent in raising the child in the Church? 3. Reflect on how the Holy Spirit is active in the sacrament of baptism, and how we are born-again in Christ. Can you personally recognize or witness the effects of the Holy Spirit in your own life and in the lives of others who have been baptized? 3 St. Gregory of Nyssa: The Life of Moses 8