Krikšto sakramento bibliniai ir teologiniai pagrindai

LTStraipsnyje analizuojami Krikšto sakramento biblijiniai ir teologiniai pagrindai. Krikšto sakramentas yra ne vardo suteikimo veiksmas / proga žmogui, bet susitikimas su Dievu Jėzuje Kristuje, gimtosios nuodėmės panaikinimas, kvietimas į dieviškąją egzistenciją ir Dievo vaikų laisvę. Tai yra „nuostabus Dievo įvykis“ (mirabilia Dei) tikinčiajam, kuris nuteisina ir kviečia nuolatiniam atsivertimui, realizuojant savo krikščioniškąjį gyvenimo pašaukimą. Bažnyčia, švęsdama sakramentus, taip pat ir Krikšto sakramentą, sudabartina išganingą Kristaus Velykų įvykį kiekvieno gyvenamojo laikotarpio tikintiesiems. Taigi sakramentai „įkūnija“ Kristaus malonę „čia ir dabar“. Taip išganingi Dievo įvykiai, kurie vyksta amžiams bėgant: gydo, atleidžia, paguodžia, suteikia malonę, antgamtinį gyvenimą, gelbėja, skatina tarnauti, mylėti ir viltis. Vatikano II Susirinkimo konstitucijoje apie liturgiją „Sacrosanctum Concilium“ nr. 7 teigiama: „Kristus visada yra liturginiuose veiksmuose. (...) Jis yra savo galia sakramentuose; kam nors krikštijant, krikštija pats Kristus. Jis yra savo žodyje, kaip pats kalba, kai Bažnyčioje skaitomas Šventasis Raštas. Pagaliau jis yra drauge, kai Bažnyčia meldžiasi ir gieda, nes pats pažadėjo: „Kur du ar trys susirinkę mano vardu, ten ir aš esu tarp jų“ (Mt 18, 20). Krikštas, taip pat ir kiti sakramentai, išreiškia vienintelį Kristaus velykinį kančios, mirties ir prisikėlimo įvykį, laiduojantį mums išganymą Dievuje Trejybėje.

ENSacrament of Baptism has its foundation in Jesus' own baptism in the Jordan River. Baptism in the Jordan River symbolizes the transition from the Old to the New Covenant. Christ's baptism in the Jordan reveals not only the apocalyptic times that John was awaiting, but also that the kingdom of God has already entered history in the person of Jesus Christ. Jesus' Baptism described by the evangelists is the "baptism of repentance" (OT), which points to another Baptism: Jesus' death and resurrection, and gift of the Holy Spirit at the Pentecost. This NT understanding is illuminated in Acts 19, 1-7: here we can see a clear distinction between John's baptism of repentance and Jesus' baptism, which Paul gave to Christians in Ephesus. Thus, the relationship between John's and Jesus' baptism is the same as that between the OT and the NT. Jesus' Baptism is this initial model of Christian Baptism. Christ instituted Baptism based on the Baptism in the Jordan because he did not baptize himself, i.e., did not pursue the activities of John the Baptist, but he dedicated himself to proclamation of the kingdom of heaven. Figuratively speaking, he "baptized" by inviting to believe in Him, by inviting to salvation and Lord's presence. After Jesus' death and resurrection, apostles continued the practice of Baptism. Jesus' Church is not left alone because the Lord is with her. Through Baptism a new world is created for humans, and it is brought to life by the Paschal mystery. Practice of Baptism became popular after Jesus' ascension and the Pentecost. Baptism was clearly understood as an act that incorporated the baptized in the Church of resurrected Christ. Dogmatic and biblical meaning of Baptism symbolically covers all salvation history: human restoration; human liberation; institution of the New and Eternal Covenant; indwelling of the Triune God in the baptized; human sanctification; human vocatio.Baptism is meaningful for infants. A baptized child receives grace – indwelling of the Triune God, i.e., this love of God in the beginning is unambiguous – one-sided love, and as the believer grows and becomes conscious it becomes mutual, mature, conscious and responsible. For adults this sacrament is the beginning of their life in the Church of Christ and experience of the action of the Holy Spirit. Baptized persons, who keep the faith, hope and love of their brothers and sisters, receive a gift – feels that they can believe, hope, love, renounce sin, and be free from guilt. Baptism is the first sacrament in order to celebrate/receive all other sacraments. It is a "gateway" to holiness. Through faith and Baptism we are all justified, receive possibility to participate in the divine nature, and become saints. Holiness, understood this way, is God's gift/grace, which is given without our merit, but purely from God's mercy. Sanctification is a task, which we need to do all our life. Baptism specially connects the baptized to the whole Church, the mystical Body of Christ. Baptism is work of the entire Holy Trinity. In her name we are called to new being, which has its foundation in God. Therefore, we become heirs and fellow citizens of the kingdom of heaven, already in this life joining the universal Church of Christ.