teaching of the Lutherans and of the Reformers. The teaching of the Orthodox Church is of an entirely different kind. Speaking of the fruits of the sacrament of baptism, in which properly takes place our justification and sanctification through grace, the church teaches:
“‘In the first place, this sacrament destroys all sins: in babes—original sin, and in grown persons both original and arbitrary sin. In the second place, it reëstablishes for him that righteousness which he had in the condition of innocence and sinlessness.’ And in another place: ‘It cannot be said that the baptism does not free from all former sins, but that they remain indeed, but no longer have any force. It is extreme ungodliness to teach in that manner; it is an overthrowing of faith, and not a confession of it. On the contrary, every sin which exists or has existed before the baptism is destroyed and is regarded as though it did not exist or had never existed. For all the forms under which baptism is represented show its purifying power, and the utterances of Holy Scripture give us to understand that through it we receive complete purification, which is seen from the very name of baptism. If it is a baptism by the Spirit and by fire, it is evident that it offers complete purification, for the Spirit purifies completely. If it is light, every darkness is dispelled by it. If it is regeneration, everything old passes away; and this old thing is nothing but the sins. If the man who is baptized is divested of the old man, he is also divested of sin. If he is invested in Christ, he with the same becomes sinless through baptism (Epistle of the Eastern Patriarchs, Section 16).’” (pp. 256 and 257.)
186. The necessity of grace for the sanctification of man in general. It is proved by Holy Scripture, and this is the way it is determined by the councils:
“If any one asserts that for our purification from sins God waits for our desire, and does not confess that the desire itself to purify ourselves takes place in us through
