Diakon Christian Azarias

Why Christ Entered the Waters: A Doctrinal Study of Revelation and Fulfillment

When our Lord traveled from Galilee to the River Jordan , His cousin St. John the Baptist was preaching the necessity of repentance. Those that accepted the message of St. John would be baptized in water while also publicly confessing their sins (Mt 3:5-6). The rite of immersion in water was something which was shared with a certain Jewish sect known as the Essenes. Though debated, some scholars believe that St. John the Baptist may have been an Essene himself with his own following, or at least influenced by them; given not only their commonality in using water, but the use of apocalyptic language.

Now, with these words in mind: the baptism by which the forerunner was administering was very limited, as it was incapable of regenerating the soul, lacking the Grace of the Holy Spirit. Hence, it was not the Christian Sacrament of Holy Baptism.

To cite the Baptist directly:

“I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”

– Matthew 3:11

As we know from Divine Inspiration, Jesus was not in need of repentance, as He was without Sin (c.f. 1 Peter 2:22). This explains the objection of the Baptist: “I need to be baptized by You, and are You coming to me?” (Matthew 3:14). These words alone demonstrate the sinlessness of the Lord. Yet, the Lord, in His humility, willfully condescended to the form of a sinner.

Or, to cite St. Gregory of Thaumaturgus:

“He approached him as one of the multitude, and humbled Himself among the captives though He was the Redeemer, and ranged Himself with those under judgment though He was the Judge, and joined Himself with the lost sheep though He was the Good Shepherd who on account of the straying sheep came down from heaven, and yet did not forsake His heavens, and was mingled with the tares though He was that heavenly grain that springs unsown.”

– On the Holy Theophany, or on Christ’s Baptism, Homily IV.

When Carnal Reason Ends, Divine Revelation Speaks: The Folly of Chance and the Glory of Creation Out of Nothing

Throughout time, man has vainly attempted to explain the origin of all things without accrediting creation to an Intelligent Mind. Though often believed to be only a modern phenomenon, philosophers of antiquity had a variety of opinions on this matter. An idea believed by some of those from ancient Greece was one which suggested that everything came into existence by mere chance. Addressing this error, St. Basil wrote:

“Deceived by their inherent atheism it appeared to them that nothing governed or ruled the universe, and that was all was given up to chance.”

– Basil of Caesarea, Hexaemeron, Hom. 1.1.2.

Man had invented a plurality of other ideas to explain creation as well — too many which would expand beyond this article to cover. But as most are aware, science is constantly evolving. It is almost certain that the latest recent discovery will triumph over that of what preceded them. Not ignorant to this, St. Basil adds:

“The philosophers of Greece have made much ado to explain nature, and not one of their systems has remained firm and unshaken, each being overturned by its successor.”

– Basil of Caesarea, Hexaemeron, Hom. 1.1.2.

Despite the inconsistencies of scientific hypotheses, some have proven to be in favor of what was already revealed in Scripture, which we will cover momentarily.

An Apologia for Iconography

Iconography constitutes a defining element of Orthodox ecclesiastical architecture. The holy icons can be found on walls, ceilings, domes, windows; and are even on liturgical vestments of priests and deacons, the curtain before the altar, bibles & gospel books, and the holy vessels. The icons vary in what they depict, namely; The Holy Trinity, the Incarnate Word -Jesus Christ, St. Mary, the Angels, and the various Saints canonized by the Church. They are rich in color, convey theological truths, and illustrate events from sacred scripture or the lives of the saints.

Because the Orthodox decorate their churches in this fashion, and venerate the persons depicted, charges of idolatry have been made by Non-Believers, namely; Muslims, Jews, Jehovah’s Witnesses, certain Protestant sects, and the like. In the case of the said groups who uphold the Bible to be authoritative, with the exception of Islam, they refer to Sacred Scripture and accuse the Orthodox of not following the Bible and God’s Holy Commandments. A common source for their claim is Exodus 20:2-6, which we will review in detail briefly.

It is worth noting that, for the Orthodox, the charges of idolatry are appalling and even offensive to pious ears. This is because the Church, being the Body of Christ, confesses the Holy Scriptures to be Divinely Inspired, Inerrant, and Infallible. Wherefore, to the Church, the faith revealed by God through the Bible is without compromise (c.f. 2 Timothy 3:16).

Thus, the Holy Church continues in its sacred doctrines, especially regarding there being One God: The Father, Son, and Holy Spirit, One in Essence. This was the faith by which the Apostles, Confessors, Martyrs, and Early Church Fathers diligently taught, preserved, and defended; even to the point of blood.

Granted, because the Church is careful in her reverence for the sacred scriptures and the persons who preserved the true faith that can be found within them; then she also cares for the very teachings of the same persons that handed down the spotless dogmas to us. This is what earns the Church the title: “Orthodox”. This also explains why the Church professes the Nicene-Constantinopolitan Creed every Sunday to disqualify any idea of there another God, as polytheism conflicts with Church dogma and the Gospel Message at large.