From the History of the Charismatic Movement

Of course, there were both objective and subjective prerequisites for the emergence of charismatics. Cold prudence without a thirst for revelation often leads a Christian to self-satisfaction and dead orthodoxy, when nothing is expected from the Lord. This is in no way consistent with living faith according to the Bible. One saint said that there is such sobriety that borders on starvation. Living faith cannot be satisfied with the theological "correctnesses" grasped by reason. She constantly needs the help of the Holy Spirit through the Word of God. Whoever regards his own spiritual life and the life of the Church as in Revelation (chapter 2) will never say: "I am full and have need of nothing." But, of course, an effective help against cooling and spiritual death is not a sign of a miracle or tongues, but a call to repentance, contrition of heart and readiness to consciously fulfill the will of God ("the will of God is your sanctification"). Charisma is not an English, but a Greek word and literally means "gifted". Charismatics consider themselves the elite of the Christian world, although they have appeared quite recently. At the Bethel Bible Institute in Topeka, Kansas (USA) in 1901, a group of believers suddenly began to pray in other tongues. Nine years later, the Mission from Azusa Street in Los Angeles repeated the same thing. This movement flourished in full between 1920 and 1940 under the leadership of Los Angeles Methodist preacher Aimee Semile Firston. In 1945, this unusual phenomenon penetrated the Christian Society of Business People, which was then renamed the "Full Gospel Society." ("The Full Gospel" is not a biblical term, like the "Gospel of the Four Squares"). More simply, they call themselves Pentecostals, according to Acts 2, and some congregations call themselves "the Lord's Congregation." The cornerstone of the doctrine is that the Hebrew signs (1 Cor. 1:22) given to Israel (Exodus 4:11) through the apostles (Mk. 16:17-20) were available to Gentile believers even after the last of the apostles had died. Dogmatics is close to Baptist in two points: obligatory charismatic revival (illumination of the spirit) and washing of the feet in terms of ritual actions during the breaking of bread. This teaching spread most successfully in Norway, where the most active missionary was a certain Barray. The peak of the spread of the doctrine in Europe falls on 1907. The preacher Urshan arrived in the city of Vyborg, and in 1913 he already founded the first Pentecostal community in Helsinki (the former territory of the Russian Empire). Urshan split the large Baptist community, after which he "ordained" Smorodin as a priest, who soon moved to St. Petersburg and actively spread this teaching there. Therefore, this branch of Pentecostals is called "currants". He called his newly formed community in St. Petersburg "Christians in the Apostolic Spirit." Smorodin managed to spread the teaching in the northern provinces of Russia: Novgorod, Tver, Kostroma, Pskov, Veliky Ust. Another large branch of Pentecostals is called "Voronaev". Voronaev, a former Baptist, who emigrated to America, where he graduated from a Baptist seminary and along the way got acquainted with the teaching of "spiritual baptism". Soon he became convinced of the need for the latter, accepted charismatic gifts, and in 1922 arrived in Odessa. For a long time he attended Baptist prayer meetings, illegally "processing" some of them individually, instructing them in the need for spiritual baptism. There was a split within the Baptist communities of Odessa, and Voronaev openly declared himself as the leader of the newly formed community, which he called "Christians of Evangelical Faith" (HVE). Voronaev, unlike Smorodin (the latter was loyal to the Baptists), as a presbyter and leader of the newly created community, took an unswerving position that Baptist preachers could not be brothers in spirit and be admitted to the cathedra "until they realize their mistakes in the matter of the baptism of the Spirit." Soon this movement swept the south of Ukraine, and entire Baptist communities in their entirety converted to charismatics. By 1927, there were already 350 communities of the Voronaev persuasion in Ukraine. In the 1940s, they were forcibly merged into the All-Union Military Library, because state officials did not see much difference in the teachings of both. The unification took place on the following conditions: Pentecostal communities unite with the communities of Evangelical Christians-Baptists in a single union. The United Union has a common management center in Moscow and a single cash desk. The leaders of the Pentecostal communities remain in the titles they held before uniting with the Baptists, i.e. presbyters and deacons. Both sides recognize that fulfillment by power from above, as spoken of in the Acts of the Apostles (1:8), can take place both with and without knowledge of other languages (Acts 2:4; 8:17:39; 10:46; 19:6). Both sides recognize that on the basis of the Holy Scriptures. The Scriptures are one of the gifts of the Holy Spirit, which is given not to all, but to some (1 Cor. 12:4-11). Both sides admit that an unknown tongue without interpretation remains unfruitful, as the Apostle also testifies (1 Cor. 14:6-9. 1 Cor. 14:28) ("If there is no interpretation, then be silent in the church"). Taking into account the above words of Ap. Paul's statement about the barrenness of an unknown tongue in the absence of an interpreter, both parties agreed to abstain from unknown tongues in public meetings. Recognizing that along with the actions of the Holy Spirit in assemblies there may also be manifestations that lead to the violation of decency and order of worship (1 Cor. 14:40), both sides agreed to conduct educational work against this kind of phenomenon, for God is not a God of disorder, but of peace (1 Cor. 14:33). In view of the fact that Evangelical Christians-Baptists do not have the rite of washing their feet, this Agreement recommends that Pentecostal Christians, for the sake of unity and uniformity of the liturgical order, carry out educational work in the sense of achieving a common understanding on this issue with the ECB. Both parties, after the signing of this Agreement, notify their communities of the unification that has taken place and call for a prayer of thanksgiving. In 1947, the Pentecostal presbyter Bidash led a massive agitation for withdrawal from the All-Union Evangelical Church. In 1948, Bidash and a number of his supporters insisted on the creation of their own center in Dnepropetrovsk. By 1949, in Ukraine alone, more than 40% of Pentecostals had left the union with the Baptists. The process of separation and schism was gaining momentum. The Administration for Religious Affairs under the Council of Ministers intervened in order to neutralize or slow down this process. Then, in 1955, a congress of charismatics was secretly held in Kharkov, where a number of provisions of the Christians of Evangelical Faith were approved, and in particular, the need to evade any relations with the state, including military service, was declared. Independent prayer groups were formed, which exist to this day, although the post-perestroika period made it possible to fully legalize them, which many of them took advantage of. In addition to these two trends of Pentecostals: Voronaevites and Smorodinists, there are Zionist Pentecostals (for their desire to leave the CIS and settle in Palestine in the Promised Land) and Sabbatarian Pentecostals (who keep the 4th commandment of the Old Testament). The international center of the "Full Gospel Church," i.e., the Pentecostals, is located in the United States, called the "International Assembly of God." This movement is joined by another group of believers calling themselves the "Church of Christ", which is now successfully recruiting its numerous supporters and opening missions in all major cities of the CIS. Otherwise known as the Campbell Church, it originated between 1800 and 1830 in Kentucky under the leadership of Barton Stone and the Campbell brothers, who broke away from the Presbyterian Church. Not wanting to profess his traditional faith, but understanding the truth of baptism by water, B. Stone and A. Campbell decided to found a church that did not belong to any denomination, and to which they gave the name "Church of Christ". Their main goal was to prove that it was their church, and no other, that was founded by Jesus Christ himself. They adopted from the orthodox churches the sacrament of Communion every Sunday morning, however, abolishing the word "sacrament" and Communion, calling this "breaking of bread." They also receive a charismatic rebirth through other languages and other gifts. The polemical reception for groups of Pentecostals from their own practice was as follows: some kind of powerful prophet came to Brovary, as they claimed, who interpreted other languages and even commented on what language it was. So I will not tell you how we met in the community and, far from being the first, I also asked to tell you what I am praying for, whether I am not saying "the thoughts of my heart instead of the truth" or, even worse, whether I am not in delusion? Confidently, seeing me as a neophyte, he agreed to instruct and comment on my dialect and the meaning of the unknown verb. Then I began a prayer, or rather: "Basilev uranie Paraclete to pnevma tis alifeoz o panta..." In parallel with my utterances, he began to comment on beautiful charismatic exhortatory and good-natured nonsense, such as that the Lord loves you, that He will soon glorify your name, etc. After an indecently long pause, I was not very nicely removed from the meeting. I don't know what the prophet "prophesied" then, but there is enough such charlatanism among them. Do not be lazy to learn something from foreign "languages" (languages) when you meet the "prophet" or, at worst, remember a school rhyme from a foreign language. And then there will be an opportunity to be convinced of the consistency of the charismatic who dares to do this, although I fully admit that even through unclean lips the truth can be proclaimed.

Seventh-day Adventist Christians (Seventh-day Adventists)

The dogmatic teaching of the Adventists is identical with the teaching of the Baptists. Their difference from the Baptists lies in three main points: the Doctrine of the imminent Coming of the Savior. The doctrine of the soul, which dies with the body. Obligatory celebration of the Sabbath, according to the fourth commandment of the Law. Seventh-day Adventist worship is simple. Their prayer meetings consist of the reading of the Holy Scriptures. Scriptures, sermons, prayers, and the singing of hymns. They do not have any obligatory prayers, it is rather a live improvisation. Of the external prayer actions, only kneeling to the ringing of a bell from the pulpit is allowed. They call themselves the "Church of the Faithful Remnant." We will consider where this name comes from in the section on their origin. Of the Seventh-day Adventist liturgical rites, water baptism is performed in open water bodies through a single immersion of the baptized person in water with his head; The breaking of bread, which consists of breaking bread after a solemn prayer of thanksgiving with the partaking of it and grape juice (Adventists do not use wine at all), is preceded by the washing of the feet. Adventists do not recognize any holidays except Saturday. Each member of the community is obliged to give a tithe from any of his income to the common treasury. Therefore, the organization is financially independent, acquires private residential buildings at the expense of the community for its followers and is engaged in other charitable activities. Let us consider in more depth each of the three points that distinguish the Adventist doctrine from other Protestant denominations.

1. The Teaching of the Imminent Coming of the Saviour

In accordance with the general eschatological character (eschatology (Greek eschatos – last, logos – teaching) – a religious teaching about the ultimate fate of the world and man) character, the doctrine of the Seventh-day Adventists gravitates more towards the prophetic books of the Old Testament (especially the book of the prophet Daniel) and the New Testament – the Revelation of John the Theologian. All sermons revolve around the imminent Second Coming of Jesus Christ, hence the very name Adventists (Latin, coming). With the Second Coming, Adventists associate the coming happiness in the 1000-year reign of Christ and the Last Judgment for sinners. History is viewed by them as the eternal struggle of Christ with Satan, which will end in the death of the latter with all his army. They gave a peculiar interpretation to the ancient state of Babylon, which, according to the Adventists, is the Catholic Church headed by the Pope of Rome. Even deciphering the inscription on the pope's high priestly crown, they claim that the three words written there in Latin add up to the number 666. The number of the beast. Furiously attacking Catholicism, seeing in all aspects of the life of this church the machinations of Satan, Ellen White, one of the founders and inspirers of the Adventist movement, writes: "The Apostle Paul, in 2 Thessalonians, predicted a great apostasy, when the man of sin will be revealed, the son of perdition, opposing and exalting himself above all that is called God or holiness, so that he will sit in the temple of God as God, pretending to be God" (2 Thess. 2:3-4). The Apostle Paul warns his brethren that the "mystery" of iniquity is already at work (2 Thess. 2:7). At such a distant time, Paul saw errors creeping into the church, which were to prepare the way for the papacy. Step by step, at first quietly, then openly, the mystery of iniquity, as it grew and by virtue of gaining power over human minds, developed its seductive and blasphemous deeds. Imperceptibly, pagan customs penetrated into the Christian Church. For a certain time, the bitter persecutors, who persecuted the church from the pagan authorities, kept in it the spirit of prophecy against adaptation to pagan beliefs. But when the persecution ceased, and Christianity penetrated into the royal palaces and royal palaces, it freed itself from the humble simplicity of Christ and His apostles and acquired in return the splendor and luxury of pagan rulers. Instead of God's requirements, human theories and traditions were established. Constantine's shameful conversion at the beginning of the fourth century caused great joy. Secularism, dressed in the garments of righteousness, entered the church. The process of depravity began to develop rapidly from that time on. Disgraced paganism became victorious, its spirit began to control the Church, its teachings, ceremonies and superstitions were embodied in the faith and worship of false followers of Christ. The compromise between pagans and Christians brought about the prophesied development of the man of sin, who resisted God and exalted himself above Him. This gigantic system of false religion is the work of Satan's power, a monument to his efforts to create for himself a capital and throne on which he could rule the earth at his own will. In order to secure honors and secular benefits, the church bowed down to seek support and attention from the powerful of this world, thereby rejecting Christ, and followed the path of reconciliation with the representatives of Satan – the bishop of Rome. ... By the decree of the Ecumenical Council, a whole system of papal idolatry was established. As if to supplement papal sacrilege, the second commandment forbidding the worship of icons was removed from the Law, and the tenth was divided into two parts, in order to preserve the total number of commandments of ten" (Ellen White. "The Mystery of Iniquity"). As we can see, here the form of polemics is balancing on the brink of aggression, except that it remains for the Seventh-day Adventist to switch roles with the Catholics and call for another crusade against them.

2. The Doctrine of the Soul

Touching upon this point, it should be noted that in proof of the death of the soul together with the body, Adventists cite the following verses of the Bible: "Blood is the soul" (Deuteronomy 12:23), or: "For the fate of the sons of men and the fate of the animals is one, as they die, so do these also die, and all have one breath, and man has no advantage over cattle... Everything goes to one place; all things came from dust, and all things will return to dust" (Eccl. 3:19-20), and also: "The living know that they will die, but the dead know nothing. And their love, and their hatred, and their jealousy are already gone" (Eccl. 9:5-6). Since blood, say Adventists, as a material substance, decomposes and is destroyed, then the soul ends its existence with it. Hell also does not exist in the sense that orthodox theologians explain it, and hell is just a grave. And this word was borrowed by the Jews, Adventists say, from those peoples where they were in captivity. Since those peoples were pagan, there was a shift from the correct teaching entrusted to the Jews at Sinai from the superimposed one from the pagan culture of Babylon. This spiritual seed must be purified and nourished.

A Practical Guide to the Afterlife of the Soul

In the book of Kings we read that in agony in anticipation of a great calamity, King Saul turned to a sorceress who was engaged in summoning the souls of the dead (which was an abomination to God). We read: "Then the woman asked, Whom then shall you bring out? And he answered, "Bring out Samuel to me" (1 Samuel 28:11), and further: "... An old man comes out of the ground, dressed in a long robe. Then Saul knew that it was Samuel, and he fell on his face to the ground" (1 Samuel 28:14). Adventists usually object at this point, saying that the sorceress did not show Saul the soul of Samuel, but brought out a demon. Then we will read the next verse: "And Samuel said, Why then do you ask me, when the Lord has departed from you and has become your enemy? One of the forms of persuading the interlocutor is to take a phrase, passage, verse out of context, presenting what is quoted in the desired semantic coloring. the Lord will take the kingdom out of your hands..." (1 Samuel 28:16-17). Another verse speaks of an event on Tabor, where the apostles "appeared... Moses and Elijah" (Matt. 17:3). Whereas it is known from the book of Deuteronomy (32:50) that Moses died on Mount Nebo. The Apostle Paul states: "If our outer man decays, the inner one is renewed from day to day" (2 Corinthians 4:16). Or: "... we desire better to go out of the body and dwell with the Lord" (2 Cor. 5:8); "I have a desire to depart and be with Christ, because it is incomparably better. But to remain in the flesh is more necessary for you" (Phil. 1:23-24); "... and to the spirits of the righteous who are made perfect" (Hebrews 12:23). The Apostle Peter in his Epistle testifies about the Risen One: "... having been put to death according to the flesh, but having been made alive by the Spirit, by which also to the spirits in prison, He came down to preach" (1 Pet. 3:18-19). The Apostle John, describing his vision on the island of Patmos, also says that: "... he saw under the altar the souls of the slain... and they cried out..." (Rev. 6:9-10). In the book of Acts it is said: "He said before of the resurrection of Christ, that His soul was not left in hell, His flesh did not see corruption" (Acts 2:10). 2:31). There is no need to cite an example from the Gospel of Luke (23:43), where the forgiveness of the repentant thief is described, since Adventists will hasten to refer to the fact that in the ancient Greek version there were no punctuation marks, so the semantic emphasis is placed incorrectly by all other Christians: not "Truly I say to you, today you will be with me in paradise", but: "Truly I say to you today, you will be with me in paradise". The whole question is when you will be there. Then, say the Adventists, when there will be a general resurrection, when "the sea will give up bones, and the earth dust" (Ezekiel 37:7). It's like in the case: "to execute, you can't pardon", where by moving the comma to the next word, we completely change the meaning of the phrase. The same semantic shift is offered by Adventists in Luke. 23:43. The parable of the rich man and Lazarus is also inappropriate; they will explain to you that a parable is a teaching about certain rules, an indication of something more intimate than our direct understanding that Lazarus went to heaven, and the rich man was in hell, and it was not possible for the latter to pass to the former. Comparing this parable with another one about a mustard seed that grew into a lush crown where the birds of the air were hiding, the Seventh-day Adventists explain that mustard seeds are not planted, and they do not germinate. And therefore, in the parable of the rich man and Lazarus, one should not take the revelation literally, but only see in it the need for charity, simplicity of life, moderation and abstinence, so as not to be punished like a rich man who enjoyed luxury while still alive.

* * *

We, Orthodox Christians, believe that there is no final judgment on the dead yet. Until the dreadful Coming of Christ, sinful souls await punishment, and the righteous are only partially blessed (Rev. 6:10). The full judgment of the dead will be revealed after the Second Coming of Christ, when the sun will be darkened and the moon will not give light... (Matt. 24:29). This terrible Coming of Christ has not yet taken place (whereas Adventists assert that there has already been an invisible coming of Jesus Christ, and since 1844 there has been an "investigative judgment" in heaven – where the term itself is legally illiterate. – Author's note), and therefore sinners are still waiting for the final decision of their fate. Therefore, it is necessary and useful to pray for them. The merit of the Lord was also in the fact that: "... the gospel was preached to the dead" (1 Pet. 4:6). How then can the dead preach the gospel, if there is no soul? The final and perhaps the main dogma in the doctrine of the Seventh-day Adventist is the celebration of the Sabbath. On what basis is the fourth Old Testament commandment so zealously observed? What supports are used here by Adventists? The question of the Sabbath is reduced to the question of the Law, they explain. On Mount Sinai, two laws were given: ceremonial and moral. The ceremonial law was proclaimed to the people by Moses (Lev. 1:1; 7:28-38). The moral law was declared by God Himself (Deut. 4:12:13). The Ceremonial Law The Moral Law was written by Moses in a book (Deuteronomy 31:24). The book is placed next to the Ark (Deut. 31:24-26). He brought nothing to perfection (Hebrews 7:19). He was destroyed by the teaching of Christ (Ephesians 2:15). Nailed to the cross (Col. 2:12). Given because of the transgression of the people (Gal. 3:19. Lev. 3:7). This law is against us (Col. 2:14). Given before the coming of the seed (Gal. 3:19). This law is "not according to faith" (Gal. 3:12). This law included burnt offerings, sacrifices for sin from physiological effluents, the human body, and unclean animals. He was declared by God Himself (Deut. 4:12-13). It is written on two tablets (Exodus 24:12). The tablets are placed in the Ark (Exod. 40:20. 3. Hebrew. 9:4). This law is perfect (Ps. 18:8). Not abolished by Jesus Christ (Matt. 5:17). He was exalted and glorified by Christ (Isaiah 42:2). Sin is known by the law (Romans 3:20, 7:7). The law is good and given to man (Rom. 7:12. Eccl. 12:13). The law is eternal (Psalm 110:7-8). The law is established by faith (Romans 3:31). Jesus the Savior says on the basis of which He will receive people into His Kingdom: "Not everyone who says to Me, Lord! God! He shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven...", "... And then I will declare to them: ... depart from me, you workers of iniquity" (Matt. 7:23). The Apostle Paul asks, "Do we therefore destroy the Law by faith? By no means, but we establish the law" (Romans 3:31). And if faith, say the Seventh-day Adventists, affirms the Law, it cannot abolish or destroy it. That is why Jesus Christ said: "Verily I say unto you, Until heaven and earth pass away, not one jot or tittle shall pass away from the law" (Matt. 5:18). "For as the new heavens and the new earth, which I shall make, shall always be before me, saith the Lord... then from month to month, and from sabbath to sabbath, all flesh shall come before me to worship, saith the Lord" (Isaiah 66:23). Proceeding from all of the above, which is taken from a lively controversy and brought into a fairly harmonious system by Adventists, it must be remembered that the skillful arrangement of the necessary passages of Scripture creates the illusion of the correctness of such an interpretation of the text. At the same time, there is a reference to the fact that by breaking any one commandment, we become guilty before the whole Law (James 2:10), therefore, if we do not keep the Sabbath (i.e. the 4 commandments), there is no point in fulfilling the other nine, for we are already lawless.

Sunday Celebration in Polemics with Adventists

If the conversation turns to the Sabbath and, seeing that there is a representative of the Seventh-day Adventists in front of you, it is necessary, anticipating the further development of the topic (for otherwise the dispute will drag on for a considerable time), to ask the question: "Please tell me, why do you, Seventh-day Adventists, violate the Sabbath?" "Excuse me, what do you mean we violate?" We are almost the only Christian denomination that preserves the Sabbath rest. "That's what I'm talking about... After a short pause, you explain: "Tell me, do you agree that Christ not only fulfilled the entire Law, but also magnified it?" You get the answer: "Undoubtedly exalted. "And not only exalted, but glorified?" — Exactly. "Then He also magnified and glorified the 4th commandment in the law?" "Of course he did!" That is why we, Orthodox Christians, accept through the Law the Sabbath, i.e. constant rest in Christ. Since for us Christ Himself became the Sabbath, i.e. rest (Rom. 10:4; Luke 6:5), then, abiding in Christ and His teaching, we remain in constant rest or in the Sabbath. You, the Adventists of the SD, by accepting and keeping the Sabbath not glorified by Christ, deprive the fourth commandment of the glory that the Lord of the Sabbath gave it. That is why it is already said in the New Testament: "... let no one condemn you for food, or drink, or for any feast, or New Moon, or Saturday..." (Col. 2:16). The Apostle, instructing the Gentiles who have accepted the doctrine and believed in the Lord, says: "And write unto them, that they abstain from that which is defiled by idols, and from fornication, from what is strangled, and from blood, and that they do not do to others what they do not desire unto themselves" (Acts 15:20). Note, Not a word about the unglorified Sabbath. Therefore: "He who discerns the days, discerns for the Lord; and he who does not discern the days, for the Lord does not discern..." (Romans 14:6). "Therefore it is possible to do good on the Sabbath" (Matt. 12:12). But after all, according to the Scriptures, evil is never allowed to be done. This means that good works have swallowed up the fourth commandment, and love, the motive force of these good works, consumes all the rest, as the Savior testifies: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and greatest commandment. The second is like unto it: Thou shalt love thy neighbor as thyself" (Matt. 22:37-38). Therefore, love, which is "the sum total of all perfections", and which "... is not jealous... he is not arrogant, he is not proud, he is not disorderly, he is not irritated..." (1 Cor. 13:4) absorbs the commandment. This is possible because "God Himself is love" (1 John 4:8) and "Love is the fulfillment of the law" (Romans 13:10). The question of the Sabbath rests on the question of the Law. After the fall of man in the Garden of Eden, the Holy God could no longer have fellowship with man if sin was with him. Man sought to cure this painful condition himself. On the eve of sin, a commandment is given ("Behold, sin lies at the threshold of thy house, it draws thee, but thou shalt rule over it," Gen. 4). The commandment was broken; then, out of love for man, for the latter to gain freedom, God gave the Law. "But the law came after" (in the Greek original: by the way) and, thus, the crime multiplied. And when sin abounded, grace abounded (Romans 5:20). How to understand this? Should we not sin more, asks the Apostle Paul, so that God's mercy may abound? This is equivalent to if there were no traffic rules, then drivers would not know where they violate these rules. Road signs were hung - it became clear where these rules were violated. As soon as God gave the Law, people began to see how they constantly violated it. They began to see how sinful they were. This was the main purpose of the Lord: to show people through the Law as in a mirror of their condition, in order to help them through grace to be saved from eternal destruction. Since the Law expresses the will of God, it requires absolute righteousness and holiness. But no one can fulfill these requirements. Thus. The law contributes to the knowledge of sin, but does not give life. The law condemns everyone who cannot fulfill his demands. "What shall we say? Is it possible that sin is from the Law? Nohow; but I knew sin only by the Law, for I would not understand the desire if the Law did not say, "Thou shalt not covet." But sin, taking the pretext from the commandment, produced in me every desire; for I once lived without the law, but when the commandment came, sin came to life" (Romans 7:7-11). "And all those who are established in the works of the Law are under a curse. For it is written, Cursed is everyone who does not do all that is written in the book of the Law" (Gal. 3:10). Galatians 3:24 says, "Therefore the Law was our guide to Christ, that we might be justified by faith." The Lord Jesus fulfilled this Law in its entirety. It happened. The righteous and holy requirements of the Law have been met and we are no longer troubled (Romans 10:14). Yes, we recognize and confirm, on the one hand, that the requirements of the law (note: the word "law" with a small letter) are absolutely correct, but on the other hand, we also realize that through the Lord Jesus Christ, Who fulfilled this law, we participate in this fulfillment by faith in Him. This is faith, for to believe is to give God the right (Romans 3:4; 4:18-22). If a Christian believes, he recognizes God's view as the only correct one. And he himself stands on it. This is what God imputs to him for righteousness. It is the righteousness that God was compelled to demand of us because of His holiness that He has now given us in Christ. "For He made him who knew no sin for us a sacrifice for sin, that in Him we might become the righteousness of God" (2 Corinthians 5:21). This means that the law is no longer valid in the sense that it requires something from us. Adventists often speak of the Law in the Law, i.e., of two laws (see above). That is, here again there is an attempt to establish the Sabbath. See: "... and I will give you rest (Shabbat, I will give you the Sabbath literally)... and you will find rest (Shabbat, i.e. Christ, for He is our rest) for your souls" (Matt. 11:28). And so it turns out that the Seventh-day Adventists exchanged the Lord of the Sabbath for the Sabbath itself, the veneration of which in the Old Testament was expressed through ceremonial decrees. These rituals ("burdens unbearable") were inextricably linked with it and had no basis for moral decrees. This was also noted by Christ Himself in the miracles performed on the Sabbath (the healing of a withered man, born blind at the Sheep's font). We, Gentile believers, have never been under the law, and therefore the question should not arise in our minds: does the law still have power in us, since it has never been valid in relation to us, even if the path of spiritual experience for us is: from the law to the freedom of the children of God (Romans 3:30; 4:9-12). Therefore, Ap. Paul testifies, "I do not deny the grace of God. But if justification is by the law, then Christ died in vain" (Gal. 2:20). On the whole, of course, the question of the law is very delicate and is associated for the most part with the study of the Epistle to the Galatians. Galatians 4:21-31 shows what happens to those who come under the law and to those who come under grace. The way of the law is the way of the flesh, of self-help. He is only a guide to Christ. Further, according to the Apostle, we can contrast: Isaac to Ishmael; The heavenly Jerusalem is for the earthly; barren (to the little flock, Luke 12) — fruitful (peace); to the son of a free woman, the son of a servant; to the son of promise, the son of the flesh (of his own works); The New Testament to the Old and so on. Look: the son of a servant girl was born through carnal calculations against the will of God. Isaac, on the other hand, was born in a supernatural way on the basis of God's promise (Romans 4:18-25). Here the difference between the Old and New Testaments appears. Earthly Jerusalem, with its law, sacrifices, and temple, led the Jews, as representatives of the Old Testament, to reject Jesus (1 Cor. 2:8). The heavenly Jerusalem (Heb. 9:11-17) is the mother of all the New Testament children of God, therefore the city of which they can become inhabitants is so wondrous and desirable (Rev. 21:9-27). The children of God are free and are not under the law of Sinai, but under the law of the spirit of life (Romans 8:2). For just as the flesh desires that which is contrary to the Spirit (Gal. 5:17), and the carnal mind is enmity against God (Rom. 8:7), so today he who is born according to the flesh persecutes him who is born according to the Spirit (the eternal war of the Arab world with the Jews). There can be no kinship here, although Ishmael and Isaac come from the same father, but they had different mothers (which is why in Judaism the genealogy traditionally goes through the mother). The son of a servant girl (not free) had to be expelled. But here is what is important to highlight in the polemics with Adventism. This is as important as, say, proving to Jehovah's Witnesses that Jesus and Jehovah are one person. So, here it is necessary to point out that the Law and the law are so closely interrelated that the fourth commandment without the ritual side of its component, without the literal fulfillment of all its elements, is violated. If one lives according to the Law (Moral), as it is prescribed for Israel (Exodus 31:12-17), then one must obey the whole Law, not its individual elements (cf. James 2:10 and Lev. 26:14-39). But since the fourth commandment is associated with the ritual side, this interpenetration of the Law into the law creates a prerequisite for the impracticability of everything required and, accordingly, a curse. Thus, the Seventh-day Adventists, trying to observe certain elements of the Fourth Commandment, cutting off, as it seems to them, everything ceremonial (but through the rite the 4th commandment is affirmed!) and burdensome in it, already put themselves under the sentence of death. For it is written: "Cursed is everyone who does not do all that is written in the book of the law" (Gal. 3:10). Therefore, it makes no sense to divide the Law in the fourth commandment into a ritual form of service and to speak of the Sabbath as a moral commandment, because the affirmation of the Sabbath is built on the formal ceremonial elements of its retention. Moreover, Rome. 3:19-20 says, "For by the works of the law no flesh shall be justified before him; for sin is known by the law." Sin is known not by the ritual law (not by the sanitary reform: we eat or we do not eat or by sacrifices), but precisely by the Moral law. We see how in the Old Testament Ishmael, born according to the flesh, persecuted Isaac, born according to the spirit (promise). Here are the Adventists today. In trying to fulfill the law of the flesh, they "persecute" spiritually the children of promise (all other Christians), saying, "You are children of perdition if you break the Sabbath." In due time, Israel, which was to be a partaker of the promise, was more willing to remain under the bondage of the law even when Christ came, the end of the law to the righteousness of every believer (Romans 10:4). Thus, because of the law, by which the Jews thought to please the Lord, they became enemies of Christ (John 5). This confrontation between Law and Grace runs like a red thread in the New Testament. Here flesh and spirit, slavery and sonship are opposed, Ishmael is opposed to Isaac, Hagar (Sinai) is opposed to Sarah (Jerusalem), the futility of one's own efforts is a gift from God, and so on (see Epistle to the Galatians). If an Adventist claims to keep the Sabbath in the spirit, he confirms his poor knowledge of the spirit of Scripture (certainly knowing the letter of the Scriptures well). It is impossible to keep the law in the spirit, since the spirit points us to Christ and explains Him to us, leading us away from the law (John 16). Whoever stands on the ground of legality, becomes on the ground of the curse of the law. In this case, the Adventist will immediately open Rome to you. 7:1 and reads: "... the law has power over a person as long as he lives." Ask him the question: Have we not died with Christ? What were we baptized into: you as an Adventist, and I as an Orthodox? Into His death! So you and I must die to sin with Christ. Here is Galatians 2:19-20 and says, "By the law I died to the law, that I might live for God. I was crucified with Christ. And it is no longer I who live, but Christ who lives in me. And that now I live according to the flesh, I live by faith in the Son of God, who loved me and gave himself up for me." Why do you again, knowing Christ, become a "lawyer"? What else do you want to earn from the Lord by these works? But enough about this. Everything is said here exhaustively about the Law (the Sabbath) and grace (the Sabbath). Christ became our Sabbath; while abiding in Him, we continue to abide in the fourth commandment. So, the fourth commandment (and since many prescriptions are not fulfilled in chain dependence on it) is violated by the Seventh-day Adventists. Consequently, they are guilty before the entire Moral Law and put themselves under a curse. It would seem that there is a paradox here. However, by formally holding on to the Sabbath, the Adventist thinks of receiving the additional blessing of the Lord promised to the Jews in the Old Testament. On the other hand, knowing that the entire law, the ceremonial aspect of which predetermines the fulfillment of the fourth commandment of the Moral Law, cannot be observed, the Adventist believes in Jesus Christ and tries to use Him as a plug where the fullness of the fulfillment of the law is not achieved or violated. From this, willingly or unwillingly, comes the violation of the Law and the devaluation of the work of Christ's redemption on Golgotha. And what Adventists cherish, of course, exists in Orthodoxy as well. Saturday is still considered the last day of the week in the liturgical calendar. The week begins counting from Sunday as the first day of the week. Saturdays are not included in the number of days of Great Lent. On Saturday, the penitential prayer of St. St. Ephraim the Syrian, and a festive liturgy is served, the celebration of which is not allowed by the rule on weekdays of Great Lent. As for the "health reform," which prohibits the Adventists from smoking tobacco, eating meat, poultry, eggs, tea, coffee, and categorically alcohol, including during the breaking of bread, because it is believed that the body "defiled" by these products defiles the subtle consciousness as well, a person loses spirituality. And in this regard, this is how the New Testament tells us: "Let no man, therefore, condemn you for eating, or drinking, or for any feast..." (Col. 2:16); "Let no one deceive you with self-willed humility..." (Col. 2:18); "If, therefore, you have died with Christ to the elements of the world, why do you, as those who live in the world, hold fast to the ordinances: 'Thou shalt not touch,' 'Thou shalt not eat,' 'Thou shalt not touch'... This has only the appearance of wisdom in self-willed service, humility and weariness of the body, in a certain neglect of the nourishment of the flesh" (Col. 2:20-23). And therefore: "Food does not bring us closer to God: for if we eat, we gain nothing; if we do not eat, we lose nothing" (1 Cor. 8:8).