reception-of-converts
Very Rev. Dr Alexander Rentel & Very Rev. Grand Ecclesiarch Dr Aetios (Nikiforos)
In recent years, the different Orthodox Churches have seen a wonderful influx of new converts. These conversions have also raised questions regarding the method of receiving converts according to the tradition of the Church. During this session, two priests of the Church who are also scholars of canon law will address these important questions from the liturgical and the canonical tradition.
Canon texts (Fr Alexander)
3-9th cent.
- Canons express the normative behavior
Sure guides and models
But are written in response to issues - Drafted in ancient legal setting
but not legal texts in themselves - Emerge from within the church meaning can only be found within broader reflection of the church, in service to the Church meaning must be consistence with entire width and depth and breadth of the church
Therefore the canonical tradition is a living tradition of the Church.
Only by the grace of God through the work of the Holy Spirit can they have meaning today
There’s one entry into the church: baptism
Creed one baptism for the remission of sin
No other way into the Church
Baptisms cannot be skipped
if someone rec’d communion without baptism, they must go back and be baptised
baptisms are not private
baptisms are not for the dead, or rather they are for the living
Canonical tradition
clear on another point: it does accept those who come to be saved without baptism in Orthodox church
in certain situations, other’s groups baptism is accepted
also in service books
This is following canonical strictness, deviating is deviated from canonical tradidtion.
Council Trello (Dome) 95
3 part system for receiving ppl coming to church
- Persons from some group needs to be baptized. Need full catechesis etc
- Person who come from some groups where they were baptism, received with chrism after renunciation of error and profession of faith
- Some received through receiving Holy Communion after renunciation and profession
people are received based on where they came from
Irreducible element is renunciation of error and profession of Orthodox Faith
Canon speaks of particular groups known in late antiquity.
To what extent does this canon (and the others) apply to us now?
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lang ‘and similar groups’
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a living tradition
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In canonical tradition there is One Church, no other community is referred to as the Church
- How can the canons exist with understanding that baptism is the entrance into the church?
- This is not a blanket recognition of these other community, but there baptism is received, only when someone from these traditions comes into the church.
Fr Aetios
not a fully clear understanding of how to address issue today.
Holy Synod of Finland: The Rudder of St Nicodemus long footnote (mabye the longest) on reception of converts analysis apol canon 46 attempts to provide unified response to question The rudder is one of the existing canonical collections; is annotated: interpretations and concordances. St Nicodemus chose Apostolic 46 to reflect his own view on reception of converts Does not address reception but determines that a bishop who accepts a heretical baptism as valid should be deposed St Cyprian cannon notes way of receiving converts is baptism without exception
Scholarship shows Apostolic canons not written by Apostles but at end of 4th cent.
St N cites St Basil the Great who provides in his cannon who notes 3 groups who deviated from the Church
- Heretics - cut off from the faith
- Schismatics - those who on pretext/occasion of administration decision or liturgical ritual separated themselves.
- illegal congregations - those clergymen who have been disciplined by bishop and did not repent but formed own congregations
St Basil focuses on first 2 groups
- heretics = Baptism (sometimes Chrismation)
- Schismatics = baptism
Yet canons rec’d ecumenical status
- 1 Constinople canon 7
- Trullo 95
1C7 is earlier form of T95 In both a distinction is made between groups whose baptism is accepted and rejected
Accepted
- Arians
Rejected
- Eunomians
To put into agreement all these canons St Nicodemus makes use of akrevia and economia Apol St Cypr, St Basil exactness (akrevia) 1C7 and T95 laxness economia for reasons such as Arians in prime in 4th cent.
Arians followed baptismal form followed by Church whereas Eunomians didn’t
But to make applicable to his time:
St N mentions the case of the reception of Latins
Who he says should be received by baptism as they are heretics and don’t follow baptismal formula followed by Orthodox church
He states period of economia is over and period of akrevia is in place.
Against previous councils discussing the reception of latins
This decision of St N has incfluneced a lot in the church today. However, the reader of the Rudder shoudl pay attention to a crucial word. St Nicodemus mentions his decision was for his time not all time.
Q&A
How to discern, confusion on differ methods?
Fr Aetios on the decree of patriachs on 1756 Jt decision by 3 pat (Constantiople, Alexandria, Jerusalem) on Latins and Armenians They decided baptism for all. To understand this: we need the historical context A time of brutal effort by Romans and missionaries to convert Orthodoxy to Rome. Families were divided and there was civil unrest in Constantinople Ecum Pat Cyril V found strong opposition from majority of hierarchs who voted in favor of reception thru chrismation
Because of this context, decision does apply today and ecum patriarches who follow 1484
In practice every convert is different and reception is up to parish priest and diocesian bishop. Not following blindly the rules, but take into consideration the situation because the overarching concern is the salvation of the person
Fr Alexander How do you discern in regards to canons? For laity, you don’t, this is the role of the bishops.
Canonists are there to remind the church of the witness of the canonical traditions.
References
Dates
2025-10-11
(2025-W41-6)
2025-W41
2025-10