Orthodox Christianity Thought on Being Born Again
I one time met a "born again Christian" on a plane. He had never heard of the Orthodox Church and was curious. "What is an Orthodox Christian? Are y'all born again?" he asked. While many Christians inAmericahave never heard of Orthodox Christians, nosotros hear a lot nearly "built-in over again Christians." If you, my fellow Orthodox Christians, were asked these questions, how would you answer?
My reply to his inquiry was, "Yes, we Orthodox are born again Christians. But in the "true believing way!"
Was my reply presumptuous? What is the "true believing manner?" To find the answer, we need only to turn to the Gospel according toSt. John(Chap. 3) and look at the chat between our Lord and Nicodimus. Nicodimus was "a Pharisee . . . a ruler of the Jews," who came to Jesus "by dark" to ask Him about the "signs" He gave, which showed "that God was with Him."
Jesus told Him that "Most convincingly I say to you, unless ane is born again, he cannot run across theKingdomofGod." The Lord makes it very clear that a new nativity (existence born again) is necessary for Salvation and for "seeing the Kingdom."
When Nicodimus naively asked how one tin "enter a second time into his female parent'south womb and be built-in," Jesus replied, "Nearly convincingly I say to you lot, unless one is born of water and the spirit, he cannot enter the kingdom."
We see, then, that our Lord was very specific about what being "born again" ways: it is to be "born from water and the Spirit," which we know is Holy Baptism.
Equally Father Dumutru Staniloae writes, The rebirth of human being in Christ, or the indwelling of Christ in him — This spiritual outcome is produced by the Mystery of Baptism and is equivalent with the archway of man in the mystical body of Christ or in the Church building. It consists, on the i side, of the annulment of primordial sin and of the other sins committed though the weakness sustained by the power of the primordial sin and, on the other side, by the indwelling of Christ and His grace in the soul, which is equivalent with the starting time of a new life in man. The walls of the spiritual prison crumbled and man entered the circuit of the unending beloved of Christ, manifested in the Communion of the Church.
Baptism is the commandment or commission given to the disciples by Jesus before His ascension into Heaven:
. . . all authorisation has been given to Me in heaven and on world. Become therefore and make disciples of all nations, baptizing them in the proper noun of the Father and of the Son and of the Holy Spirit, teaching them to find all things that I take commanded you And lo, I am with you always, even to the cease of the historic period. Amen.
(Matthew 28: eighteen-21)
Baptizing believers in the name of the Holy Trinity is exactly what the disciples did afterwards they received the Holy Spirit on Pentecost Day. St. Peter preached the same day and iii thousand people were baptized (Acts three:41). If nosotros read the Acts of the Apostles carefully, we see that baptism is the beginning of a new life, a new nascence for every person becoming a fellow member of the Body of Christ.
Our "new nascency" is, unfortunately, understood by some confessions (denominations) in many different and incorrect ways. For many, "born again" only ways making a new commitment to Christ and a new confession of faith. They brand no connection between the new birth and Holy Baptism.
Orthodox believers also make a new delivery to Christ.
This recommitment as well takes identify through the Sacraments. Whatever time nosotros repent in Holy Confession and receive the Body and Blood of Christ in Holy Communion, we are recommitting our lives to Christ, and we renew our baptism. This renewal of our baptism is a new delivery to Christ and the Gospel, but it is not considered a "new birth."
Other denominations equate a "new nascence" with a personal feel of the holy, a direct mystical impact by the Holy Spirit. This notion is once again incorrect. A special experience of the Holy Spirit could be a valid spiritual feel, simply once more, is not a "new nascency." It is not baptism.
Some churches acquaintance new birth with baptism, simply baptize only in the name of the Lord and not in the name of the Holy Trinity every bit Jesus commands. The early theologian Origen writes,
At that place is no legitimate baptism unless information technology be in the name of the Holy Trinity, since Our Lord Jesus Christ Himself said to the disciples that they should baptize . . . in the name of the Father and of the Son and of the Holy Spirit.
There are even some churches that crave new parishioners to be re-baptized (echo their baptism) since they believe the only correct baptism is institute in their church building.
When St. Paul says, "At that place is ane Lord, one faith, one baptism" (Ephesians 4:5), he points to the fact that being born over again from the h2o and the spirit can just take place 1 fourth dimension. In the Creed, we also confess our faith in having "one Baptism." In the Orthodox faith, Baptism cannot be repeated.
Referring to these words of our Lord, our new nascency (beingness built-in again) takes identify only once and is from the h2o and the Holy Spirit. Every bit Christ was born from the Spirit, we must also be born from the Holy Spirit to enter the Kingdom. "That which is born of the flesh is mankind and that which is born from the Spirit is spirit" (John iii:half dozen).
The early church building, or the truthful assertive Church (the Orthodox Church building), which from the time of the Apostles until today has followed the teachings of our Lord, recognizes merely one new nascence and that is through Holy Baptism done in the proper name of the Holy Trinity: "We have seen the true Calorie-free; nosotros have received the Holy Spirit; we take institute the true Faith. Wherefore, let us worship the indivisible Trinity; for He has saved us" (Stichera of Pentecost).
Through Holy Baptism, we Orthodox Christians are born once again, and through Holy Chrismation, we are sealed with the Holy Spirit, which helps united states to abound into the likeness of God.
And through the sacrament of Holy Confession, we renew our commitment to Christ and His teachings. Above all, through Holy Communion, we unite ourselves with Christ — so that not we, but Christ, lives in u.s.a..
And so, when you lot are asked, my young man Orthodox Christians, if you are "born again Christians," answer, "Yes! . . . but in the truly biblical, "right-assertive," orthodox manner: the just way. Reply that "I was built-in again from the water and the spirit through my baptism."
By Male parent Cornel Todeasa This article was taken directly from the chapter "Born Again From the Water and the Spirit," from Fr. Cornel's book Seek Kickoff the Kingdom. This volume can be purchased from Regina Orthodox Press by clicking their link hither: http://www.reginaorthodoxpress.com/sefiki.html This article was posted here with direct permission from Regina Orthodox Press and Fr. Cornel.Source: https://pemptousia.com/2017/01/born-again-from-the-water-and-the-spirit/
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