In this matter, the first thing that is made is the dispatch of the Baptists to Rom. 8:29-31. "For whom he foreknew, he also predestined to be like the image of his Son, that he might be the firstborn among many brethren; and those whom He predestined, He also called, and those whom He called, He also justified; and those whom he justified, he glorified." Here, explaining this passage of Scripture, particular Baptists emphasize unconditional predestination to salvation, i.e. "salvation is not from him who wills and not from him who strives, but from God who has mercy." From this logically follows the idea that if there is an unconditional predestination, then, naturally, not only every action, but also every secret movement of the human soul is foreseen in advance; If long before his birth all the smallest events of his life and all the qualities of his character are already known, then man does not have the slightest possibility of active and arbitrary choice. Logically, then the evildoer does not bear any responsibility for the evil deeds that he is destined and must commit during his life, and the good deeds of the righteous then cannot be considered as his merit, because again it was already foreseen in advance that it was he, and not someone else, who would encounter such and such circumstances in his life and in these circumstances would behave in such and such a way. because "... God works in you both to will and to act according to His good pleasure," and: "No man can come to Me except the Father who sent Me draws him" (Phil. 2:13. Jn. 6:44). From this it turns out: "Whom I will, I have mercy...", and: "Mercy does not depend on him who wills, nor on him who strives, but on God who has mercy" (Rom. 9:16). It would seem impossible to resolve this contradiction between God's omnipotence and free will, and therefore the responsibility for one's actions of each individual within the framework of the Calvinistic doctrine of predestination, in order neither to diminish divine mercy and His love, nor to deprive man of complete free will. Instead of a strictly consistent solution to the problem (since everything is done according to the will of God, then a person is deprived of freedom of choice and is not responsible for anything), particular Baptists draw a paradoxical conclusion: although everything is done only by the will of God, and the fate of each person is predetermined in the smallest details, nevertheless, a person will be responsible for each of his actions as if he had complete free will. The contradiction between absolute fatalism and man's responsibility for his behavior is a contradiction only from the point of view of an atheist. For the believer, there is and cannot be any contradiction between predestination and free will, since the Lord is omnipotent because He is endowed with complete freedom, including freedom from all logic. The Creator does not have to be non-contradictory, and in general the very concept of "contradiction" is not at all inapplicable to Him. Any questions like: "Why is this?" or "Where is the logic here?" are absolutely inappropriate and absurd. For the believer, the only question remains: "What then follows from this?" – and it follows that a person should strive for good and avoid evil, because this is the will of the Lord ("The will of God is your sanctification" 1 Thess. 4:3), and do not forget that even for every idle word spoken a person will give an account and will be judged in all severity without any allowance for predestination, as if in any life situation the choice of behavior depends only on him. And who are you, man, that "argue with God"? (Romans 9:20) And the Apostle continues: "Whomsoever He willeth He has mercy on; but whom he wants, he hardens. You will say to me: for what else does he accuse? And you, man, why argue with God? Shall the work say to him that made it, Why hast thou made me so? Does not the potter have power over the clay, so that from the same mixture he can make one vessel for honorable use, and another for low use?" From the Orthodox point of view, the Calvinist, and later the particular Baptist view of predestination, is unacceptable. Predestination to salvation should be understood as an expression of God's unbending will to do all that is necessary for the salvation of man, i.e. for those who worthily use their free will. "God is love" (John 3:8), and therefore He wants "... that all men may be saved, and come to the knowledge of the truth" (1 Tim. 2:40). Those who make bad use of their free will, resist grace, and condemn themselves to perdition — spiritual death. "The wages of sin is death" (Romans 6:23). Predestination to salvation is not unconditional, i.e. a person is saved not because the grace of God itself saves him by its seemingly irresistible action, regardless of his efforts and personal podvig in the struggle with sins. The outcome depends not only on God, who wants all people to be saved, but also on whether a person remains faithful to his calling to the end. Otherwise, the text of Scripture would not contain the words: "It would be better for them not to know the way of righteousness, than to turn back from the holy commandment which they have betrayed" (2 Pet. 2:21). Salvation is completely objective, but all people can be saved only if they assimilate the gift of the atoning sacrifice of Jesus Christ and work out salvation subjectively (within themselves). "The kingdom of God is within you" (Luke 17:21). For subjective salvation, the following conditions are needed: not only to believe in Jesus Christ, but also to imitate Him in life (John 12:26); not only to imitate, but also to instill Him in oneself (Gal. 2:20); to become the dwelling place of God (2 Cor. 6:16); to love God and neighbor (Mark 12:31); to have faith resting on good works (Romans 2:13). If, according to the teaching of the Baptists, a person is saved only by faith in the Redeemer, but practically not all those who believe are saved ("Many are called, but few are chosen" or: "Not everyone who says, Lord, Lord..." Mf. 20:16; 7:21), then the question arises, why are they not saved? As for personal predestination to salvation or destruction, this is nothing more than a subjective conclusion. God foreknew that those who had not previously known about Christ, but now became Christians, would worthily use their free will, and therefore gave them the grace-filled gift of receptivity to the gospel of Himself, thereby predestining their entry into the saving Christian life. And having given this gift. He then and indeed called them to the Church of Christ, justified them in the sacrament of baptism and glorified them by communion with the fullness of spiritual life. Thus, the words of the Apostle become quite clear: "... whom He foreknew, He also predestined to be conformed to the image of His Son... And whom He predestined, He also called; and whom He called, He also justified; and those whom He justified, He also glorified" (Romans 8:29-30).

* * *

The discrepancy with the Baptists is visible: Pentecostals have a dogma about receiving the gift of other tongues. For Adventists, it is in the celebration of the Sabbath. Jehovah's Witnesses have especially their interpretations of Armageddon, the millennium, and the afterlife.

Pentecostals

The concept and acceptance of charismatic (charisma is the direct guidance of the Holy Spirit) revival is necessarily inherent in Christians of the Evangelical faith. It is this feature in doctrine that distinguishes Pentecostals from other Protestant denominations. In particular, they assert that there are two spiritual stages of true regeneration in God: water baptism after being born again (because Pentecostals, like Baptists, do not allow people who are not regenerated to be baptized by water, i.e. who have not received, have not assimilated and do not live according to the teachings and commandments of Christ) and baptism by the Holy Spirit itself: "... I baptize you in water for repentance, but He who follows me... will baptize you with the Holy Spirit..." (Matt. 3:11). They explain: the first stage, i.e. water baptism, is possessed by almost all Christians in general, although, according to the Pentecostals, it is not true for the Orthodox, because it is "not given according to faith", but for the Baptists it is, yes, true. But even for them this is only the beginning (Romans 8:23) for full regeneration through the baptism of the Spirit. In this case, what does the "Church of the Full Gospel" (as this denomination designates itself on an international scale) record itself as an asset? Let's consider in detail. In the book of Acts (1:15) it says, "For John baptized with water, and in a few days after these things you will be baptized with the Holy Ghost." Ibid., chapter 19 begins as follows: "... Paul, having passed through the upper countries, came to Ephesus, and finding some disciples there, said to them, "Have you received the Holy Spirit when you believed?" And they said to him, "We have not even heard whether there is a Holy Spirit." And he said unto them, Into what have ye been baptized? They answered, "Into the baptism of John." Paul said, "John baptized with the baptism of repentance... When they heard this, they were baptized in the name of the Lord Jesus, and when Paul laid his hands on them, the Holy Spirit came upon them, and they began to speak with other tongues..." (Acts 19:1-6). So the Pentecostals say that Orthodox baptism is repentance (if it is accepted at a conscious age), for in Acts (2:38) it is said: "Repent, and let every one of you be baptized...", and: "Arise, be baptized, and wash away your sins" (Acts 2:38). 22:16). Thus, baptism is preceded by repentance. But further: "He shall baptize you with the Holy Spirit..." (Matt. 3:11. Mk. 1:8. Luke. 3:16), and: "I did not know him, but he who sent me to baptize in water said to me, 'On whom shall you see the Spirit descending... He is he who baptizes with the Holy Spirit" (John 1:33). The baptism of the Spirit may even precede water baptism (for it is the main thing and constitutes the essence and meaning of the New Testament, according to the Evangelical Testament): "While Peter was still continuing this speech. The Holy Spirit descended upon all who heard the word. And the believers of the circumcision, who came with Peter, were amazed that the gift of the Holy Spirit was poured out also on the Gentiles, for they heard them speaking with tongues and magnifying God. Then Peter said, "Who can forbid them to be baptized with water, who, like us, have received the Holy Ghost?" (Acts 10:44-47). And so it happened, the Pentecostals explain, because "the Spirit breathes where it will..." (John 3:8), and baptism by water is only a baptism of repentance (Mk. 1:4. Luke. 3:3. Acts. 13:24), therefore, they assert, it is more important to achieve spiritual baptism, i.e. to realize and feel it through visible signs, such as, for example, other languages. Now we will move on to the main doctrinal moment of Christians of the Evangelical faith – the teaching about receiving the gift of other tongues through spiritual baptism. Where did this teaching about the acquisition of languages come from? where on the pages of the Holy Scriptures. Scriptures reflect such facts? We read: "Therefore with babbling lips and in a strange tongue I will speak to this people" (Isaiah 28:11). "In my name they shall cast out devils, they shall speak with new tongues..." (Mark 16:17). "At the coming of the day of Pentecost, they were all with one accord together. And suddenly there was a noise from heaven, as if from a rushing strong wind. And there appeared to them cloven tongues, as if of fire... And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:1-4). "He who speaks in an unknown tongue does not speak to men, but to God, because no one understands him, he speaks mysteries by the Spirit" (1 Cor. 14:2). Philip preached in Samaria with great power and worked many miracles. People were baptized with water, convinced by these miracles. They sent for Peter and John, who, having come, laid their hands on them, prayed that they would receive the Holy Spirit, for He had not yet descended upon any of them, but only they had been baptized in the name of the Lord Jesus Christ. "Then they laid hands on them, and they received the Holy Ghost" (Acts 8:17). This Spirit, the Pentecostals explain, descended upon them (according to Acts 8:17) in a visible way, otherwise Simon the Sorcerer (as we read later in verse 18) would not have seen how the Holy Spirit was given through the laying on of the apostles' hands and would not have brought them money. But he brought, which means he saw. And he saw it because this sign was fulfilled with the gift of other tongues. Further, the Evangelical Christians list the significant and key passages of the Holy Scriptures. "When Paul laid his hands on them, the Holy Ghost came upon them, and they began to speak with other tongues, and to prophesy" (Acts 19:6). "If anyone speaks an unknown tongue, speak two, or many three, and then separately..." (1 Cor. 14:27). "Therefore, brethren, be zealous to prophesy, but do not forbid speaking with tongues" (1 Cor. 14:39). "And it shall come to pass in the last days, saith God, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall be admonished by dreams..." (Joel 2:28-32). Such an exhaustive position in references to the Holy Scriptures is presented by us in the full arsenal of the Evangelical Christians. Now let's understand and define the Orthodox position and teaching on the above-mentioned action of the Holy Spirit. First of all, we should pay attention to 1 Corinthians: "Tongues, therefore, are a sign, not to believers, but to unbelievers..." (14:22-23). This means that the need for a sign for believers is excluded or does not have priority. Secondly, why was this action of the Holy Spirit carried out in such a form in apostolic times? We read in Acts chapter 2, "And there were Jews in Jerusalem, godly men of every nation under heaven. When this noise was made, the people gathered together and were thrown into confusion; for every one heard them speaking in his own language. And they were all amazed and amazed, saying among themselves, "Are not all these who speak Galileans? How do we each hear our own dialect in which we were born... we hear them with our tongues, speaking of the great works of God" (Acts 2:5-11). From this text it follows that other tongues were given to the apostles to spread the Good News among the pagan nations, through whose tongues the Holy Spirit spoke to their hearts through the mouths of the apostles, in order to bow under the Cross of the Lord "nations, peoples, and tongues"; i.e. the power to "proclaim as the Holy Spirit gave" consisted in the special service of the Word to other people, of a different culture and environment. This means that this gift had a purpose, but was not expressed in any way in the incoherent muttering about which Al. Paul said, "And if a man shall enter into your congregation . . . will he not say that you are mad?" (1 Cor. 14:23). Further, a number of communities of this denomination in general (which prevents their reunification, for example, with the Baptists) deny all Christians the right to salvation without the gift of receiving other languages. "If you have another tongue," they say, "then God has accepted you and justified you. If you do not have this gift, then there is no excuse for you." In this case (and this is a fairly common argument among them), cite a footnote from the New Testament: "In him also you, having heard the word of truth, the gospel of your salvation, and having believed in him, are sealed with the promise of the Holy Spirit" (Eph. 1:3). Pay attention to this axis: heard – believed – captured. Thus, "sealing" with God does not come from gifts, but from faith, which is based on good works, for "faith without works is dead" (James 2:17).

A Practical Guide to Arguing About Other Languages

The Lord sent seventy disciples to preach and gave them the authority to heal and do other good works by the power of the Holy Spirit. Returning, they told Him with delight: "Lord, even the demons obey us in Thy name!" And the Lord answered: "Rejoice not that the demons obey you in My name, but rejoice that your names are written in heaven" (Luke 10:20). And this was said long before Pentecost, from which it follows that they were written in the Book of Life before receiving this great gift. Again, speaking of "not salvation" without other tongues, we quote a passage from 1 Jn. 2:23: "He who confesses the Son also has the Father..." Thus, confessing one Divine Hypostasis of the Holy Spirit. The believer also has all three, including the Holy Spirit, for "these three are one" (1 John 5:7). And the last thing, the main thing. The Holy Gifts from the Holy Spirit are not given outside the Church of God, where there is no hierarchy of priesthood and hierarchy through canonical lawful succession, there are no Sacraments, there is no Holy Spirit. Communion due to the absence of the Liturgy, and consequently there are no and cannot be the gifts of the Holy Spirit. Spirit. Does not the Lord also say this: "Many will say to Me in that day, Lord! God! Have we not prophesied in Thy name? And was it not in Thy name that demons were cast out? And have we not done many miracles in Thy name?" (Matt. 7:22) The gifts of the Holy Spirit were acquired by the Holy Fathers of Mount Athos, the Optina Hermitage, the Kiev-Pechersk Lavra, the Sarov Hermitage, Pochaev, and the Trinity-Sergius Lavra... They were acquired in zealous asceticism of many years and deep asceticism, so that not only the flesh was mortified, so that the Spirit would revive it to a new life, but also the inner movement of the senses, where the mind unceasingly created the heartfelt Jesus Prayer. Through this was acquired what the Apostle called being born again. Impassibility settled in the hearts, the gaze became refined into clairvoyance, and even then, being blessed vessels in the hands of God, many years later, they received from Him the true gifts of the Holy Spirit for the work of serving people. A whole galaxy of God's lamps testify to the fact that only through deep asceticism and asceticism, being in the bosom of the Church, was given all that is mentioned in the last chapter of the Gospel of Mark. And the mind was always awake. In order not to fall into delusion, according to the words of the Apostle, "believe not every spirit" (1 John 4:1), for even the demon "takes the form of an angel of light" (2 Corinthians 11:14). And the Orthodox ascetics constantly tested the spirits "whether they are of God" (1 Corinthians 4:1). Therefore, the verse of St. Scriptures: "... be zealous for spiritual gifts" (1 Cor. 14:1) reveals to us the way through asceticism to such gifts. Zeal means in a long struggle with passions, lusts, and thoughts to strive for the truth (and not just to be jealous means to desire, as the Pentecostals explain), and it is through this path of "filial love" that one attains perfection (Matt. 5:48. Jas. 1:4). Only then does the Lord pour out gifts on the worthy — "God giveth the Spirit not by measure" (John 3:34). Simon Magus sincerely believed that the apostles, like him, used some kind of art. But then there was a meeting with the Apostle Philip (Acts 8:9-11). The power of the preaching of this righteous man and his miracles were so amazing that they overcame not only the people, but also Simon himself. Faith in Simon gave way to faith in Christ. And then we read that both the people and Simon himself were baptized (with water!). Thus, we see from the text that water baptism is of primary importance over any signs that are such for unbelievers according to 1 Cor. 14:22. The Apostle Paul met a servant girl possessed by a spirit of divination, with which she brought income to her masters (Acts 16:16). In spite of the fact that that spirit spoke the truth, the Apostle did not desire the truth from the unclean lips of demons, thereby giving an example of the attitude towards unclean spirits, even if they sometimes proclaim the truth. For the father of lies himself often tells half-truths or not the whole truth, knowing that this is the "little leaven" that the Lord mentioned, and when the critical mass comes to its fullness, the whole truth will sour and it, like salt that has lost its savor, "must be cast out." Behind all this there is only one desire - to involve in communication in order to gain trust, and then to destroy it. Luther once said that Satan is a monkey who copies God in everything, so fakes of miracles on his part are a natural thing. Refer to the book of Exodus (7:8), where the Magi repeated the miracles of Moses up to a certain point. But, again, up to a certain (!) point. Indeed, in the Bible, the "healing" of the people begins with Moses (Exodus 4) as a sign to Israel (Exodus 4:7-9). That is why, much later, the Jews again "need a sign" (1 Cor. 1:22). Their existence as a nation began with a sign (Exodus 4). Christ, understanding the meaning of signs for new converts, also gives the Apostles the power to "cast out demons, to speak with new tongues, to take up serpents" and to perform other miracles (Mark 16), however, these signs are the signs of the Apostles. Don't believe me? Look at 2 Cor. 12:12, "The signs of the Apostle have been set before you in all patience, signs, wonders, and powers" and to Rom. 15:19, where Ap. Paul again confirms faith in Christ by the power of signs and wonders. And since the Antichrist himself will come to deceive "with all power and signs and false wonders", i.e. he will be charismatic (2 Thess. 2:9), then his followers will also have charismatic gifts, as evidenced by 2 Cor. 11:13: "For such false apostles, evil workers, take the form of apostles of Christ." God can heal even those who have no faith at all (Mark 6:5-6), however, the gift of healing, which is sealed in Mark (16:18) precisely as a sign, completely disappears from the Apostle to the Gentiles Paul by the end of his life and ministry. Moreover, he cannot even heal his close associates (2 Tim. 4:20), and elsewhere he even recommends medication for Timothy (1 Tim. 5:23). And, finally, Ap. Paul, who had been sickly all his life (2 Cor. 12:7-9), always took a doctor, i.e. Luke, with him during his travels (2 Tim. 4:10). Summarizing all of the above on the question of obtaining other languages, I would like to cite one story from the book "The Life of the Optina Elder Hieromonk Leonid" (1876). "To the Optina Hermitage (1832)," says Father Hegumen T., "when Father Leonid's cell-attendant was Father Gerontius, Father Macarius and Pavel Tambovtsev brought to the elder a demon-possessed peasant woman, who during the possession spoke foreign languages, which was witnessed by Pavel Tambovtsev, who knew some foreign languages. Father Leonid read a prayer over it three times, anointed it with oil from the inextinguishable lampada before the icon of the Mother of God, and gave her this oil to drink. The third time she was brought in a completely different form; and when Tambovtsev asked her to speak, as she had done last time, in foreign languages, she said: "And-and-and, father! Where can I speak foreign languages! I can hardly speak Russian and walk by force. Thank God that the previous illness is gone." In the missionary Protestant magazine "Faith and Life" No 3, 1995 of the Union "Light in the East" there was published an article "Blessing from Toronto" by Adolf Nowak. Here are excerpts from this article. "Members of the community laugh, tremble and shake all over their bodies, or behave like drunks; someone is lying on the floor (one of them has been in convulsions for four whole days)." More and more often we hear such messages. From England, from Switzerland, from Brazil... This phenomenon was also manifested at a four-day congress held in early October 1994 in Bern. From the report of M. Bühlmann. "Many of the three thousand participants fell to the floor, convulsed, screamed and laughed hysterically. As soon as we pronounced: "Come down, Holy Spirit!" the whole service was disrupted, that is, there was no sermon, there could not even be talk of it. For a whole week, the Holy Spirit descended with such power that we were completely incapacitated. The girl who registered members of Congress, due to constant convulsions, is still unable to answer phone calls. The first three or four services were a complete chaos." On this day, there were even fainting and fits of hysteria, pathological shudders, jumping, dancing. The Anglican bishop rolls on the floor and roars like a lion, some grunt, some moo. One of the men crows, and the interpreter says, "The Lord says that the day has come." The chairman of the German Evangelical Alliance, Doctor of Theology Rolf Hille, told an even stranger case in a magazine. "... After that, more than strange things began to happen. Leaders of one of the congregations called from London and asked me to pray for them over the phone. I told them, "Put the phone on your head." They did it, I blew into the receiver, and both fell under the dining table as if on command. The power of the Holy Spirit overthrew them. After that, they went to the conference, where they blew on the entire group of community leaders who had come to this city. What a pleasure! This new action of the Holy Spirit can be transferred to another! Our daughter Litz, also laughing, found herself under the kitchen table after I blew on her phone." This is the phenomenon of the "blessing" from Toronto! These inexplicable conditions were observed as early as 1991 at Claudio Fraison in Buenos Aires. "Holy laughter" is described by D. Wilkerson in his book "The Cross and the Knife". In 1993, this phenomenon took on a mass character. However, the phenomenon itself, which is implied by the name "blessing" from Toronto, was first recorded on January 20, 1994 in Toronto. A certain R. Howard-Brown, originally from South Africa, as he is called in charismatic circles - "the bartender of the Holy Spirit", experienced the "baptism of the Spirit" at the age of eight. At the age of 18, he was baptized with the Spirit for the second time in Port Elizabeth. For 20 minutes, he cried out incessantly, instilling fear in those present: "God, I want Your fire!" "I suddenly felt as if my fingertips opened, and the power of God poured out of my hand in a full stream. This force passed from my hand directly to her head, and she lay on the floor in convulsions." In December 1987, this "laughing preacher of the gospel," as he was now called, came to the United States. Only a few years later did he get the opportunity to see the fruits of his "labor" - the "blessing from Toronto". "The power of the Holy Spirit poured out without any warning. People fell from their chairs and rolled on the floor. Even the air was in motion. People began to laugh hysterically, although there was nothing funny ... The less I preached, the more people were saved." Since then, these actions have accompanied all his "missionary trips". 1993 - Two trips to Florida. Here, this virus was "infected" by V. Williams, pastor of the Episcopal Church. He was then invited to Oklahoma, where he spoke at the Bible Center and at the university. It was here that Francis and Charles Hunter, who brought this "awakening" to England in 1994, heard it. From Great Britain, it spread to the entire European continent. At present, this "awakening" has penetrated almost all denominations. The so-called "Kapzaz" (the prophets of Kansas) prophesied a worldwide revival many years ago. It is not surprising that this new wave is seen by them as the fulfillment of prophecy. Pastors and community members flock to Toronto to make sure they hear and bring a new message to their communities. Charismatic communities are unanimous in their decision: "This is a true awakening. This is the kind of revival that all Christians are waiting for." Joan Helifex, however, describes similar phenomena that she observed among... pagan Indians. Here in my hands is the book "Religious Ecstasy in Russian Mystical Sectarianism" by the author D.G. Konovalov, Sergiev Posad Publishing House, 1908. In one prayer meeting of Amur jumpers, an exhausted sectarian, continuing to spin quietly, began to laugh: ha! ha! ha! spirit! spirit! spirit! Here he is! (Laughter is a sign that the dancer sees the Holy Spirit and is illumined by Him). This scene is very reminiscent of the shaman's ritual among the Kamchadals described by Krasheninnikov: she "calls the demons to herself with the words 'gush, gush' and gnashes her teeth; And when a vision appears, he laughs and shouts "Hai, hai". "With fervent prayer," said the Samara Montans, followers of Shcheglov, "St. The Spirit, having descended upon the grace-filled, like the apostles of old, commands them to glorify the power of God by various bodily movements." And because of this, the "grace-filled", enraptured by the power of the Spirit, jumped up from their seats with laughter, grabbed hands in pairs, fell and rolled on the floor (p. 31). Followers of the enthusiastic Jewish sect of "Hasidim" (among Russian and Turkish Jews) were called "Jewish horses". Their prayers were accompanied by bursts of laughter, terrible noise and hubbub, shouting, clapping of hands, frantic jumping, swaying in all directions, grimacing and convulsions (p. 99). Christian ascetics, familiar with this phenomenon, explain its origin by the intrigues of the devil. Prep. Seraphim of Sarov admonished: "When we weep in prayer and laughter is mixed with tears, it is from the devil's cunning" ("The Life of the Elder Seraphim", Moscow, 1903, p. 304). Russian mystical sectarianism has always been characterized by exalted dances, body movements, shouts and whirling. In the Chukchi shaman, during the ritual, the researcher Tang observed "a jerky series of strange, trembling, suffocating, almost convulsive sounds, which tried to form short and incomprehensible words: kotero, tero, muro, koro, poro!"

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