Studia Bydgoskie, 2013, Tom 7

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Przeglądaj Studia Bydgoskie, 2013, Tom 7 wg Autor "Podeszwa, Paweł"

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    Wyprali swoje szaty i wybielili je we krwi Baranka (Ap 7, 14). Chrzest według Apokalipsy św. Jana
    Podeszwa, Paweł (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2013)
    The Apocalypse originated in the Church and for the Church. Therefore, one of the fundamental themes of the Book is ecclesiology and an attempt to characterise the community of the Church in its diverse dimensions. An in-depth insight into the Apocalypse allows us to notice that an essential element of understanding the Church is its perception as a liturgical community. Thus the liturgy becomes a privileged place for meeting first and foremost the Resurrected Christ, who is adored and professed as the victorious Passover Lamb. It is in the liturgy that community members proclaim and confess their faith in Christ’s victory over sin, evil and the Satan. All that found its historic fulfillment in the Passover mystery of Christ’s death and resurrection, and is present in sacraments, in particular the sacraments of baptism and the Eucharist. The article aims to pinpoint and discuss possible references to the sacrament of holy baptism, which provides introduction into the Christian faith and unites those who believe in Jesus. We mean possible allusions only as nowhere in the Book do we find a direct mention of the sacrament of baptism. The verb βαπτίζω is not to be found. Nouns such as βάπτσμα, βαπτισμός which denote baptism, are also missing. However, the subject of baptism is present in the Book. The Apocalypse brings it up in a figurative way by indicating it with the help of a symbolic language characteristic of the biblical book. In particular, two references seem to be of primary significance: placing the seal of God on the foreheads of his servants (7:3) and they washed their robes and made them white in the blood of the Lamb (7:14). Those fragments reveal references to the form of baptism practiced in the ancient Church and, at the same time, express the profound meaning of the sacramental act. Both possible baptismal allusions are found in the vision contained in chapter 7 and provide an answer to the question: For the great day of his wrath has come, and who is able to survive? (6:17). The survivors are first and foremost those with the seal of God on their foreheads (7:2-4). The seal is a symbol of baptism and signifies principally the fact of belonging to God and the Lamb, and admission into the Church community. Thus, the baptised (the sealed) enjoy God’s special care. The seal is the indelible spiritual mark (character), which no sin can erase (CCC 1272). Another baptismal metaphor in 7:14 points to baptism as a sacramental absolution of sins (washing robes) and incorporation into the Passover mystery of Jesus (they made their robes white in the blood of the Lamb), which puts the lives of the baptised on the path towards resurrection. Baptism perceived in this manner also allows the faithful to make spiritual sacrifices to God, thus providing a share in the common priesthood of all believers. (CCC 1268).