The Orthodox Church’s method of receiving converts has sparked much debate. Should converts be baptized, chrismated, or simply recant previous beliefs? The historical approach varies, with different groups received in different ways.
The complexity of the issue cannot be fully addressed in this post, but there is an important aspect often overlooked.
Fr. Alkiviadis C. Calivas’ essay “Receiving Converts into the Orthodox Church: Lessons from the Canonical and Liturgical Tradition” sheds light on the historical practices of the Orthodox Church in receiving converts.
The nuanced approach of differentiating groups based on their proximity to Orthodoxy was endorsed by figures like St. Basil, outlining varying reception methods for different groups.
This discerning view was reflected in Church councils, with specific guidelines on how to receive groups that had separated from the Church.
Later councils reiterated the need for discernment in receiving different groups, rejecting the blanket approach of requiring baptism for all non-Orthodox individuals.
The distinction between “schismatics” and “heretics” played a crucial role in how the Church approached the reception of various groups.
The presence of grace among schismatics is acknowledged, emphasizing the possibility of salvation for devout Protestants and Roman Catholics.
The authenticity of sacraments and the necessity of re-ordination in Orthodoxy for some individuals highlight the complexities of the Church’s approach to receiving converts.
Stating that God used my ordination in Anglicanism as a means of His grace does not imply that the ordination is considered valid in Orthodoxy or that the Orthodox Church should recognize me as a priest without being ordained again. The question of God’s generosity and grace towards those in schism does not determine whether sacraments performed in schism should be accepted.
Decisions on how to welcome former schismatics into the Church should be based on factors such as their use of water for baptism, the correct baptismal formula, and their belief in the Trinity. The British Antiochian Church follows this approach and rejects the baptism of groups that do not adhere to these criteria.
While historically, the acceptance of baptism was based on the correct formula and Trinitarian belief, the current ecumenical landscape presents new challenges. The differences between schismatics then and now must be considered.
Today, there is a significant divide between modern schismatic groups and the Orthodox Church on various theological and moral issues. The liberalism and anti-sacramentalism prevalent in many Protestant denominations make them distinct from the schismatics of old. This makes the reception of modern schismatics into the Church a more complex issue than in previous times.
If, hypothetically, the Cathari accepted and defended abortion and homosexuality, or denied the efficacy of the sacraments, would the Church have accepted them through baptism? It is clear that these significant differences, such as their stance on second marriages, would have alienated them from the Church even more.
The recent Antiochian policy statement acknowledges that ancient groups like Gnostics, Modalists, and Arian extremists posed problems due to their theology, which the Church could not embrace.
Therefore, modern groups openly supporting abortion, homosexuality, transgenderism, and allowing clergy to deny fundamental beliefs like the divinity of Christ have a theology incompatible with the Church. Similarly, Evangelical groups rejecting sacraments and Orthodox practices like Marian devotion should be received through baptism due to their divergent faith and practices.
St. Basil’s approach to receiving converts by baptism should guide us today, especially when faced with schismatic Christians who hold beliefs contrary to Orthodoxy.
It is important to note that suggesting Protestant converts should be baptized does not invalidate those previously received through chrismation. God’s grace surpasses human limitations, and sacramental legalism should not overshadow the boundless grace of God.