1439-perso | philo-yet
bold = Main text
Part, Chapter grey = Comment text
1 II,A | Union of Ferrara-Florence (1439) with the Catholic Church,
2 II,B | following the Melkite Union of 1724, and of intensified proselytism
3 II,B | Nicodemus of the Holy Mountain (1748-1809).~ 2. Nicodemus and
4 II,B | published the Philokalia (1783), as well as numerous other
5 II,B | the Holy Mountain (1748-1809).~ 2. Nicodemus and the
6 II,B | Constantinople (e.g., in 1875, 1880, and 1888) did allow for
7 II,B | e.g., in 1875, 1880, and 1888) did allow for the reception
8 I,A | the Holy Spirit" (I Co 6:19) and the dwelling place
9 Intro | The Principle of Economy" (1976); "On the Agenda of the
10 Intro | Great and Holy Council" (1977); "On the Lima Document" (
11 Intro | On the Lima Document" (1984); "Apostolicity as God's
12 Intro | God's Gift to the Church" (1986); our "Response" (1988)
13 Intro | 1986); our "Response" (1988) to the "Bari Document"
14 Intro | finally our "Response" (1994) to the Balamand document
15 I,A | fills all in all" (Eph 1:23): a life on earth which
16 II,A | forged probably in the 230s to deal with the extraordinary
17 I,A | Gal 2.16, cf. Rom 3.22,26; Phil 3.9). Baptism is not
18 I,A | himself (Eph 1:3; 3:3; Col 1:27 and 2:2).~ 2. The faith
19 I,A | transforms (cf. I Kg 18:36-39; Mt 3:11; Lk 12:49).
20 II,A | Epistle (Ep. 188, dated 374), addressed to Amphilochius
21 I,B | moments." Thus in Acts 2:38-42, we find baptism with
22 II,A | discipline in Syria during the 380s, identifies sacraments celebrated
23 I,A | transforms (cf. I Kg 18:36-39; Mt 3:11; Lk 12:49). Also
24 I,B | moments." Thus in Acts 2:38-42, we find baptism with water
25 I,B | preceding baptism (Acts 10:44-48; 11:15-17). This continuity
26 II,A | heretics" as illegitimate (can. 45 [46]), although it is not
27 II,A | as illegitimate (can. 45 [46]), although it is not clear
28 I,B | preceding baptism (Acts 10:44-48; 11:15-17). This continuity
29 I,A | 18:36-39; Mt 3:11; Lk 12:49). Also in baptism, we believe
30 II,A | Spirit (see Cyprian, Epp. 69.7; 71.1; 73.2; 75.17, 22-
31 II,A | since the Council in Trullo (692), the canonical collections
32 II,A | Spirit (see Cyprian, Epp. 69.7; 71.1; 73.2; 75.17, 22-25).
33 II,A | see Cyprian, Epp. 69.7; 71.1; 73.2; 75.17, 22-25).
34 II,A | Cyprian, Epp. 69.7; 71.1; 73.2; 75.17, 22-25). Influential
35 II,A | Epp. 69.7; 71.1; 73.2; 75.17, 22-25). Influential
36 I,B | same Spirit (see, e.g., Rom 8:9-11, as well part III,
37 II,A | Ecumenical Directory [1993] 99a).~ 2. In the Orthodox Church,
38 | about
39 III,B | the Church," came to an abrupt conclusion, simply recognizing
40 II,A | Catholic Church, and the absence of any office resembling
41 II,B | bestowing grace where they were absent before. This new unders
42 II,A | still), to a rejection so absolute that it seemed to demand
43 I,B | since some are unwilling to accept this mutual recognition
44 II,B | does not command universal acceptance. As a result, within world
45 II,B | and oikonomia came to be accepted by much of Greek-speaking
46 I,B | with the Church is never accomplished by baptism, whose repetition
47 II,A | which we believe are to be accorded primary importance: those
48 | according
49 II,A | outside its boundaries, and accords no value whatever to the
50 II,A | is simply invalid as an act of Christian initiation,
51 I,A | we recover the royalty of Adam in Paradise, and that, as "
52 II,B | discretion" or stewardship. In adapting this term to differentiate
53 II,A | seventeenth century. In addition, the practice of "conditional
54 III,B | baptism;~ 2. That our churches address openly the danger that some
55 II,A | Communion~ 1. The centralized administration of the modern Catholic Church,
56 II,A | and as such are to be admitted into full communion without
57 I,A | whether spoken by the adult candidate for baptism on
58 Intro | elected to take our own advice and to offer a "deeper historical
59 II,B | management" of the Churchs affairs, and employed in later canonical
60 I,B | which, we believe, do not affect the substance of the mystery.
61 I,B | all of them we continue to affirm.~ 4. The Non-Repeatability
62 | afterwards
63 Intro | Economy" (1976); "On the Agenda of the Great and Holy Council" (
64 III,A | Rome five hundred years ago, it nonetheless continued
65 II,A | in the Middle Ages. Pope Alexander VI affirmed the validity
66 | alone
67 Intro | past three years the North American Orthodox-Catholic Theological
68 II,A | dated 374), addressed to Amphilochius of Iconium, whichclaiming
69 II,A | follow the practice of "the ancients"--distinguishes among three
70 III,B | International Commission begin anew where the Bari statement
71 I,A | ourselves the "christs" - the "anointed ones" - of God.~ ~
72 I,A | soldiers (Eph 6:10-17), and anoints us each with the oil of
73 I,B | in the Orthodox usage for apostasy -- anointing with the sacred
74 Intro | Lima Document" (1984); "Apostolicity as God's Gift to the Church" (
75 II,B | the ancient Church and the apparently more flexible practice (
76 II,B | sacramental theology had appeared in Greek-speaking Orthodoxy
77 II,B | Orthodoxy as governing the application of canon law in such a way
78 II,B | however, to reckon with the approach of Basil the Great and the
79 I,B | always mean total submersion--archaeological research indicates that
80 II,A | Middle Ages (and, in certain areas, until later still), to
81 II,B | with regard to baptism by Arians in order to facilitate their
82 Intro | relatively recent times, have arisen with respect to the mutual
83 II,B | baptism of Roman Catholics, Armenians, and all others presently
84 I,A | Fathers, of the martyrs and ascetics, and of "all the saints
85 I,A | child by its sponsor and the assembled community, in the full expectation
86 II,B | an immense debt to this Athonite monk, who edited and published
87 II,B | Constantinople 1755: In an atmosphere of heightened tension between
88 II,B | of 1755, and moved by his attachment to a perceived golden age
89 II,B | from that of Cyprian. His attempt to reconcile his sources
90 I,A | century, when catechumens attended their final instructions
91 Intro | Consultation has directed its attention to the concluding section
92 II,B | without in either case attributing to their baptism any reality
93 II,A | fifth-century writings of St. Augustine on the Donatist Schism,
94 II,A | a sharp line between the authentic visible Church and every
95 I,B | 9-11, as well part III, B5 below).~ 2. The Method of
96 Intro | these protests directs us back to earlier statements which
97 II,B | of the Pedalion in 1800, backed by Nicodemus's formidable
98 II,A | Europe in Poland and the Balkans - contrary to Roman policy -
99 I,B | prayer and oil, while the baptizing minister invokes the Holy
100 III,A | gift we are each, in St. Basils words, "of the Church."~
101 I,B | invalid form of baptism, basing their protest on the mandate
102 I,B | of God, cleansing, seal, bath of regeneration and bridal
103 III,A | practice of rebaptism should bear in mind that, while the
104 | because
105 | becomes
106 | begin
107 I,A | of him who said, "Whoever believes in me, though he die, yet
108 II,B | cases of pastoral need, to bestow a kind of retroactive reality
109 II,B | Nicodemus inadvertently bestowed a new meaning on the term
110 II,B | creating "validity" and bestowing grace where they were absent
111 I,B | grace of baptism may be betrayed by serious sin, but in such
112 I,B | immersion implied in such Biblical passages as Rom 6.4 ("We
113 II,A | used; the following canon brands it as equally sacrilegious
114 I,B | the Holy Spirit and "the breaking of bread" (Eucharist) by
115 I,B | bath of regeneration and bridal chamber. All these are meanings
116 I,B | passages as Rom 6.4 ("We were buried with [Christ] by baptism
117 II,A | contemporary bishop Firmilian of Caesaraea in Cappadocia, was that
118 II,A | is reflected in Basil of Caesarea's First Canonical Epistle (
119 I,A | to glory" (2 Co 3:18). It calls each of us to spiritual
120 | cannot
121 II,B | virtually infinite power, capable, as it were, of creating "
122 II,A | Firmilian of Caesaraea in Cappadocia, was that salvation and
123 II,A | presided over by Cyprian of Carthage, as well as the important
124 I,A | the fourth century, when catechumens attended their final instructions
125 II,A | be understood in Basil's category of "parasynagogues;" their
126 II,A | 380s, identifies sacraments celebrated by "heretics" as illegitimate (
127 III,A | to the present day.~ 2. A central element in this single teaching
128 II,A | Ecclesial Communion~ 1. The centralized administration of the modern
129 I,A | understood as a private ceremony, but was a corporate event.
130 II,A | with the extraordinary new challenges presented by Christian sectarianism
131 I,B | regeneration and bridal chamber. All these are meanings
132 II,A | accompanied by the prayers which characterize the rite of initiation;
133 Intro | churches proceed to discuss, charitably and truthfully, those issues
134 III,A | Orthodox with sins against charity, and even with sacrilege,
135 Intro | indivisible unity. We have chosen to consider this topic,
136 II,A | Ecumenical Councils against their christological positions, "Severians" and
137 I,A | to become ourselves the "christs" - the "anointed ones" -
138 I,A | God" (Liturgy of St. John Chrysostom). In the words of the renewal
139 II,B | prudent "management" of the Churchs affairs, and employed in
140 II,B | theological and monastic circles. Although these voices in
141 III,A | the particular historical circumstances operative in those times.
142 Intro | Only if we have reached clarity on our common understanding
143 I,B | into the kingdom of God, cleansing, seal, bath of regeneration
144 Intro | this single baptism is so closely related, and with which
145 III,A | second section turn out, on closer inspection, to be less significant
146 I,A | and that, as "having been clothed with Christ" (Rom 13:14),
147 I,B | stripping-off of our mortality and a clothing with the robe of incorruption.
148 I,A | Christ himself (Eph 1:3; 3:3; Col 1:27 and 2:2).~ 2. The
149 II,A | late-fourth-century Eastern collection, The Apostolic Canons. Cyprian'
150 II,A | Trullo (692), the canonical collections authoritative in Orthodoxy
151 III,A | this world of the world to come.~ 3. The fact that our churches
152 III,A | conviction that baptism comes to us as God's gift in Christ,
153 II,B | Nicodemean sense does not command universal acceptance. As
154 III,A | propounded in the Pedalion commentaries does not represent the tradition
155 II,B | influential edition of - and commentary on - canonical texts, Nicodemus
156 II,B | Orthodox churches remain committed to the earlier understanding
157 II,B | late nineteenth century a comprehensive new sacramental theology
158 II,A | communion with the Church. Concerning the second and third groups,
159 II,B | authority of both Cyprian's conciliar legislation on baptism and
160 Intro | directed its attention to the concluding section of the Nicene-Constantinopolitan
161 III,B | Church," came to an abrupt conclusion, simply recognizing similarities
162 I,B | Fathers of East and West, it confers the indelible seal (sphragis,
163 I,B | of our Investigation: "We Confess One Baptism"~ The Orthodox
164 II,A | and Rome has periodically confirmed this ruling since then.
165 II,A | centuries have been, in consequence, highly varied, ranging
166 Intro | unity. We have chosen to consider this topic, first of all,
167 Intro | Finally, we recognize that our consideration of these protests directs
168 I,B | stages of initiation is consistently reproduced in the oldest
169 III,A | Orthodox baptism has been constant in the teaching of the popes
170 II,A | of a document marking the Constantinopolitan Patriarchate's formal repudiation
171 Intro | related, and with which it constitutes an indivisible unity. We
172 II,A | in the larger Apostolic Constitutions and probably representative
173 Intro | continuing reflection on baptisms constitutive role in establishing and
174 Intro | find the same essential content of faith present in each
175 I,B | sacrament, and all of them we continue to affirm.~ 4. The Non-Repeatability
176 III,A | Catholic baptism, and thus continues to justify in theory (if
177 I,B | 10:44-48; 11:15-17). This continuity between the various stages
178 II,A | Poland and the Balkans - contrary to Roman policy - well into
179 II,A | Church, helps to explain the contrast between the diversity in
180 III,A | this single teaching is the conviction that baptism comes to us
181 I,A | private ceremony, but was a corporate event. This is indicated
182 I,A | the community of the New Covenant, the "Israel of God" (Gal
183 II,B | capable, as it were, of creating "validity" and bestowing
184 I,A | Christian becomes a "new creation" (2 Co 5.17), and is called
185 I,B | newness of life") . This criticism, however, should be measured
186 Intro | we wish to respond to the criticisms made by various groups of
187 I,B | prayer and the sign of the Cross, accompanied by the Trinitarian
188 I,A | us into the body of the crucified and risen Messiah (Rom 6:
189 Intro | unity in the one Bread and Cup of Christ.~
190 I,B | the distinction which is customarily made today in both churches
191 II,B | canonists had understood Cyprians procedure as superseded
192 III,B | churches address openly the danger that some modern theories
193 I,B | Eucharistic communion to a later date. Indeed, the distinction
194 II,A | Canonical Epistle (Ep. 188, dated 374), addressed to Amphilochius
195 I,B | Christ was raised from the dead, we too might walk in newness
196 II,A | probably in the 230s to deal with the extraordinary new
197 II,B | remains the subject of intense debate, but the Nicodemean interpretation
198 II,B | Orthodox world owes an immense debt to this Athonite monk, who
199 II,A | and third groups, Basil declares that they are still "of
200 II,B | requirement of rebaptism decreed by Cyril V. Thoroughly in
201 Intro | own advice and to offer a "deeper historical and theological
202 I,B | separated this unity of action, deferring confirmation by the bishop
203 II,A | absolute that it seemed to demand the rebaptism of new communicants.
204 II,B | patristic literature to denote both God's salvific plan
205 II,A | of Christian initiation, deprived of the life-giving Spirit (
206 I,A | believe" of the Creed, was derived from the solemn questions
207 I,A | Baptism rests upon and derives its reality from the faith
208 II,B | rulings as acts of "economy" designed to shield the Orthodox from
209 I,B | common faith in one baptism, despite some variations in practice
210 I,A | This is indicated by the development of the Lenten fast in the
211 II,B | themselves remain invalid and devoid of grace. The hierarchy
212 I,A | believes in me, though he die, yet shall he live" (Jn
213 III,B | recognizing similarities and differences in our practice of Christian
214 II,B | In adapting this term to differentiate between what he understood
215 II,A | communions is much more difficult, though not impossible,
216 Intro | Theological Consultation has directed its attention to the concluding
217 II,B | as well as by numerous directives and statements of the Ecumenical
218 I,B | find baptism with water directly followed by the reception
219 II,A | Redintegratio 15; cf. Ecumenical Directory [1993] 99a).~ 2. In the
220 Intro | consideration of these protests directs us back to earlier statements
221 II,A | though not impossible, to discern. On the one hand, since
222 II,A | representative of Church discipline in Syria during the 380s,
223 I,B | common reality of baptism, we discover the foundation of our dialogue,
224 Intro | our churches proceed to discuss, charitably and truthfully,
225 I,B | baptism as valid (see our discussion in Part II below).~ 3. The
226 II,A | used in the reception of "dissident" Eastern Christians up to
227 II,A | and "parasynagogues," or dissidents who have formed rival communities
228 I,B | later date. Indeed, the distinction which is customarily made
229 II,A | the contrast between the diversity in modes of reception of
230 III,B | resolve the issues that divide us, or reestablish full
231 III,A | baptism, in spite of our divisions, is fully consistent with
232 II,B | Nicodemus held up these documents, with their essentially
233 II,B | the ancient Church. In so doing, he systematically reversed
234 II,A | of St. Augustine on the Donatist Schism, the Latin tradition
235 II,A | intended for cases of genuine doubt about the validity of a
236 | down
237 Intro | Balamand document itself. In drafting this present statement,
238 III,A | This identical teaching draws on the same sources in Scripture
239 II,B | sources with each other drew on a very ancient term,
240 | during
241 I,A | Spirit" (I Co 6:19) and the dwelling place of divine glory (Jn
242 III,A | significant way from the very earliest witnesses to the faith up
243 I,B | liturgical texts and in early patristic witnesses: baptism
244 I,A | all" (Eph 1:23): a life on earth which is at once the present
245 I,A | baptismal promises in the Easter liturgy of the Roman Rite, "
246 II,A | of the Church "for some ecclesiastical reasons and differ from
247 I,B | recognition has obvious ecclesiological consequences. The Church
248 II,B | essentially exclusivist ecclesiology, as the universal voice
249 II,B | Basil the Great and the ecumenically-ranked Synod in Trullo to baptism "
250 II,B | this Athonite monk, who edited and published the Philokalia (
251 II,B | his enormously influential edition of - and commentary on -
252 I,B | both the milieu and the effect of baptism, and is not of
253 I,A | the rebirth from above, effected through "water and the Spirit,"
254 II,A | both the validity and the efficacy of Orthodox sacraments (
255 III,A | Church; it is rather an eighteenth-century innovation motivated by
256 Intro | present statement, we have elected to take our own advice and
257 III,A | present day.~ 2. A central element in this single teaching
258 Intro | of the Holy Spirit; b) to elucidate the problems which, in relatively
259 I,B | infusion as valid in cases of emergency; c) for most of the past
260 III,A | sixteenth century, and was emphasized again at the Second Vatican
261 II,B | the Churchs affairs, and employed in later canonical literature
262 II,A | Orthodoxy have included the enactments of third-century North African
263 | end
264 Intro | following sections we shall endeavor a) to summarize our findings
265 II,B | grace. The hierarchy is endowed, in this interpretation,
266 I,A | Israel of God" (Gal 6:16), by engrafting us into the body of the
267 II,B | the "pastoral discretion" enjoined by the Synod of Constantinople
268 II,B | economy" does not, however, enjoy universal recognition in
269 II,B | the Pedalion (1800), his enormously influential edition of -
270 II,A | Caesarea's First Canonical Epistle (Ep. 188, dated 374), addressed
271 II,A | life-giving Spirit (see Cyprian, Epp. 69.7; 71.1; 73.2; 75.17,
272 II,A | following canon brands it as equally sacrilegious for a bishop
273 II,B | literature as roughly the equivalent of "pastoral discretion"
274 II,A | baptism, was also widely - and erroneously - used in the reception
275 Intro | Search for Full Communion," especially to protests against that
276 Intro | do in fact find the same essential content of faith present
277 II,B | these documents, with their essentially exclusivist ecclesiology,
278 Intro | various levels our dialogue be established on a solid and unambiguous
279 Intro | baptisms constitutive role in establishing and revealing the fundamental
280 I,B | confirmation by the bishop and Eucharistic communion to a later date.
281 I,A | ceremony, but was a corporate event. This is indicated by the
282 II,B | to follow the perennial "exactness" of the Church. Latins were
283 II,B | this new rationale, we must examine the influential figure of
284 II,B | with their essentially exclusivist ecclesiology, as the universal
285 II,A | every other group which exists outside its boundaries,
286 I,A | assembled community, in the full expectation that, when it has grown,
287 II,A | Orthodox Church, helps to explain the contrast between the
288 II,A | Vatican II, however, was explicit in recognizing both the
289 III,B | that it proceed to reaffirm explicitly and clearly, with full explanation,
290 II,A | the 230s to deal with the extraordinary new challenges presented
291 II,B | baptism by Arians in order to facilitate their reentry into the Church,
292 I,A | Father, and as a sign of his faithfulness in the Holy Spirit to fallen
293 I,A | faithfulness in the Holy Spirit to fallen humanity, "so that we are
294 I,B | ancient baptismal pools were far too shallow for total submersion;
295 I,A | development of the Lenten fast in the fourth century, when
296 I,A | s loving fidelity to his Father, and as a sign of his faithfulness
297 Intro | recommendations which we feel are necessary, in order
298 II,A | repudiation of the Union of Ferrara-Florence (1439) with the Catholic
299 I,A | result of Christ's loving fidelity to his Father, and as a
300 II,A | the solemn rulings of the Fifth and Sixth Ecumenical Councils
301 II,A | receiving Orthodox. From the fifth-century writings of St. Augustine
302 II,B | examine the influential figure of St. Nicodemus of the
303 I,A | fullness of Christ "who fills all in all" (Eph 1:23):
304 I,A | catechumens attended their final instructions before baptism
305 Intro | endeavor a) to summarize our findings regarding our common understanding
306 I,A | ourselves and upon our world the fire from heaven which transforms (
307 II,B | strenuously, in fact, for the first-century provenance of the latter.
308 I,B | the Church's reality as flawed or incomplete. In our common
309 II,B | and the apparently more flexible practice (oikonomia) of
310 II,A | 1667 invokes in its decree forbidding the rebaptism of Catholics,
311 I,B | dialogue, as well as the force and urgency of the Lord
312 II,A | is a relatively new one, forged probably in the 230s to
313 I,B | by Christ, the grace of forgiveness and regeneration in the
314 II,A | or dissidents who have formed rival communities simply
315 II,B | 1800, backed by Nicodemus's formidable personal authority, the
316 II,A | initiation; we find instead formulas of a penitential character.
317 I,B | only. In the language of fourth-century Fathers of East and West,
318 II,B | Sultan, and so were again free to follow the perennial "
319 II,A | practiced on the eastern frontiers of Catholic Europe in Poland
320 II,A | though not necessarily the fruitfulness, of trinitarian baptism
321 I,B | well-spring of immortality, the gate of heaven, entry into the
322 II,B | canonical texts, Nicodemus gave form and substance to the
323 I,A | the saints who in every generation have been well-pleasing
324 II,A | Basil includes Manichaeans, Gnostics, and Marcionites--is baptism
325 III,A | reality of the same Church. By Gods gift we are each, in St.
326 II,B | attachment to a perceived golden age in the patristic past,
327 II,B | Greek-speaking Orthodoxy as governing the application of canon
328 III,A | they might appear to be. Granted, a vocal minority in the
329 I,A | Christian initiation is the ground of our transfiguration "
330 II,A | visible Church and every other group which exists outside its
331 I,A | called to believe and to grow "into the unity of the faith
332 I,A | expectation that, when it has grown, the child will make the
333 III,A | occasionally was done, under the guise of "conditional baptism,"
334 I,B | threefold immersion in water hallowed by prayer and oil, while
335 I,B | anointing and/or laying-on of hands invoking the Spirit, and
336 II,B | in the Near East and in Hapsburg-ruled Transylvania, the Ecumenical
337 II,B | understanding, Nicodemus was able to harmonize the earlier, stricter practice
338 II,B | 1755: In an atmosphere of heightened tension between Orthodoxy
339 II,B | of the latter. Nicodemus held up these documents, with
340 II,A | modern Orthodox Church, helps to explain the contrast
341 | hence
342 | Here
343 II,A | in what sense the word "heretic" is being used; the following
344 II,A | have been, in consequence, highly varied, ranging from full
345 | him
346 I,A | Phil 3.9). Baptism is not a human work, but the rebirth from
347 I,A | the Holy Spirit to fallen humanity, "so that we are justified
348 II,A | distinguishes between "Severians" (i.e., non-Chalcedonians) and
349 II,A | addressed to Amphilochius of Iconium, whichclaiming to follow
350 III,A | understanding of baptism. This identical teaching draws on the same
351 II,A | in Syria during the 380s, identifies sacraments celebrated by "
352 II,A | celebrated by "heretics" as illegitimate (can. 45 [46]), although
353 II,A | language--as valid, if perhaps illicit.~ 3. The schism between
354 I,A | Spirit as priests who, in imitation of Christ, are to offer
355 II,B | The Orthodox world owes an immense debt to this Athonite monk,
356 I,B | Spirit, the well-spring of immortality, the gate of heaven, entry
357 Intro | appear to constitute genuine impediments to our unity in the one
358 III,A | in each other, however "imperfectly," the present reality of
359 I,A | life in the Spirit, the implanting within each of the seed
360 III,A | Moscow in 1667 testify to the implicit recognition of Catholic
361 I,B | mandate of baptismal immersion implied in such Biblical passages
362 II,B | Byzantine era, which does not imply the possibility of making
363 II,A | are to be accorded primary importance: those of the Synod of Constantinople
364 II,A | more difficult, though not impossible, to discern. On the one
365 II,B | Byzantine era, Nicodemus inadvertently bestowed a new meaning on
366 II,A | of God, among whom Basil includes Manichaeans, Gnostics, and
367 I,B | Church's reality as flawed or incomplete. In our common reality of
368 I,B | clothing with the robe of incorruption. The baptismal font is the "
369 | Indeed
370 I,B | and West, it confers the indelible seal (sphragis, character)
371 I,A | corporate event. This is indicated by the development of the
372 I,B | archaeological research indicates that many ancient baptismal
373 Intro | which it constitutes an indivisible unity. We have chosen to
374 I,B | this unity. In the case of infant baptism, medieval Latin
375 II,B | interpretation, with a virtually infinite power, capable, as it were,
376 III,A | rather an eighteenth-century innovation motivated by the particular
377 III,A | section turn out, on closer inspection, to be less significant
378 | instead
379 I,A | catechumens attended their final instructions before baptism at the paschal
380 II,B | remains the subject of intense debate, but the Nicodemean
381 II,B | Melkite Union of 1724, and of intensified proselytism pursued by Catholic
382 II,B | and Nestorians, and could interpret the treatment of Latin baptism
383 II,B | later practice, and had interpreted the Apostolic Canons in
384 I,A | water and the Spirit," that introduces us into the life of the
385 Intro | INTRODUCTION~ For the past three years
386 I,B | accompanied by the Trinitarian invocation. In past centuries and even
387 I,B | and/or laying-on of hands invoking the Spirit, and participation
388 I,A | of the New Covenant, the "Israel of God" (Gal 6:16), by engrafting
389 II,B | within world Orthodoxy, the issue of "sacramental economy"
390 I,A | to God" (Liturgy of St. John Chrysostom). In the words
391 Intro | statement issued by the Joint International Commission
392 I,A | humanity, "so that we are justified not by the works of the
393 III,A | baptism, and thus continues to justify in theory (if less frequently
394 II,B | rebaptism of Western Christians (katakriveian), or for their reception
395 II,B | or profession of faith (katoikonomian), without in either case
396 I,A | which transforms (cf. I Kg 18:36-39; Mt 3:11; Lk 12:
397 II,B | pastoral need, to bestow a kind of retroactive reality on
398 I,B | sphragis, character) of the King. As the definitive entry
399 I,B | of heaven, entry into the kingdom of God, cleansing, seal,
400 I,A | of the faith and of the knowledge of the Son of God...to the
401 I,B | once and once only. In the language of fourth-century Fathers
402 II,A | understood--to use scholastic language--as valid, if perhaps illicit.~
403 II,A | as well as the important late-fourth-century Eastern collection, The
404 II,B | exactness" of the Church. Latins were therefore now to be
405 | latter
406 I,B | baptismal anointing and/or laying-on of hands invoking the Spirit,
407 Intro | Orthodox Churches at Balamand, Lebanon, in 1993, "Uniatism, Method
408 II,B | Nevertheless, these rulings left rebaptism as an option subject
409 II,B | both Cyprian's conciliar legislation on baptism and the Apostolic
410 II,A | simply in opposition to legitimate authority (Ep. 188.1). Only
411 I,A | by the development of the Lenten fast in the fourth century,
412 Intro | in order that on various levels our dialogue be established
413 II,A | initiation, deprived of the life-giving Spirit (see Cyprian, Epp.
414 I,A | repentance and renewal. Likewise, the definitive statement
415 Intro | Council" (1977); "On the Lima Document" (1984); "Apostolicity
416 II,A | in any case, draw a sharp line between the authentic visible
417 I,A | though he die, yet shall he live" (Jn 11:25). This is the
418 I,A | I Kg 18:36-39; Mt 3:11; Lk 12:49). Also in baptism,
419 II,A | of Catholics practiced by local Orthodox churches and the (
420 II,A | persecution, but following logically from a clear sense of the
421 I,A | as the result of Christ's loving fidelity to his Father,
422 III,A | canonists, nor is it the majority position of the Orthodox
423 II,B | salvific plan and the prudent "management" of the Churchs affairs,
424 I,B | basing their protest on the mandate of baptismal immersion implied
425 II,A | among whom Basil includes Manichaeans, Gnostics, and Marcionites--
426 II,A | Manichaeans, Gnostics, and Marcionites--is baptism required for
427 II,A | ruling, part of a document marking the Constantinopolitan Patriarchate'
428 I,A | Apostles and Fathers, of the martyrs and ascetics, and of "all
429 I,A | A. A Matter of Faith: Baptism rests
430 | me
431 II,B | inadvertently bestowed a new meaning on the term oikonomia. By
432 I,B | bridal chamber. All these are meanings the Fathers saw in this
433 II,B | on the term oikonomia. By means of this new understanding,
434 I,A | the Son of God...to the measure of the stature and fullness
435 I,B | criticism, however, should be measured against the following considerations:
436 II,A | salvation and grace are not mediated by schismatic communities,
437 I,B | case of infant baptism, medieval Latin practice separated
438 II,B | Catholicism following the Melkite Union of 1724, and of intensified
439 I,B | The Orthodox and Catholic members of our Consultation acknowledge,
440 I,B | Church is itself both the milieu and the effect of baptism,
441 I,B | c) for most of the past millennium, the Orthodox Church has
442 III,A | rebaptism should bear in mind that, while the rebaptism
443 III,A | to be. Granted, a vocal minority in the Orthodox Church refuses
444 II,B | proselytism pursued by Catholic missionaries in the Near East and in
445 I,B | Rites of Initiation~ 1. One Moment in a Single Action: In ancient
446 I,B | single action with different "moments." Thus in Acts 2:38-42,
447 II,B | important theological and monastic circles. Although these
448 II,B | immense debt to this Athonite monk, who edited and published
449 I,B | a stripping-off of our mortality and a clothing with the
450 I,B | Church, the "womb" and "mother" of the Christian, the pool
451 III,A | eighteenth-century innovation motivated by the particular historical
452 I,A | transforms (cf. I Kg 18:36-39; Mt 3:11; Lk 12:49). Also in
453 I,A | into the one sacrament (mysterion) which is Christ himself (
454 I,B | affect the substance of the mystery. We are therefore moved
455 II,B | pastoral, and liturgical nature. In the Pedalion (1800),
456 II,B | Catholic missionaries in the Near East and in Hapsburg-ruled
457 II,A | the validity, though not necessarily the fruitfulness, of trinitarian
458 II,B | hierarchy, in cases of pastoral need, to bestow a kind of retroactive
459 I,B | the "tomb" from which the newborn Christian rises, and, as
460 I,B | dead, we too might walk in newness of life") . This criticism,
461 Intro | concluding section of the Nicene-Constantinopolitan Creed: in particular to
462 II,B | In any case, by the late nineteenth century a comprehensive
463 | no
464 II,A | unlike the schisms of the Non-Chalcedonian and East Syrian Churches,
465 II,A | between "Severians" (i.e., non-Chalcedonians) and Nestorians, who are
466 I,B | continue to affirm.~ 4. The Non-Repeatability of Baptism: It is our common
467 | nonetheless
468 | nor
469 II,B | reversed what had been the normative practice of the eastern
470 | now
471 II,A | century has followed a more nuanced position. This position
472 III,B | does remove a fundamental obstacle on our path towards full
473 I,B | same. This recognition has obvious ecclesiological consequences.
474 III,A | been reaffirmed on many occasions. The formal expression of
475 II,A | and the absence of any office resembling the papacy in
476 I,B | consistently reproduced in the oldest liturgical texts and in
477 III,B | That our churches address openly the danger that some modern
478 III,A | historical circumstances operative in those times. It is not
479 II,B | personal authority, the opposed principles of akriveia and
480 II,A | rival communities simply in opposition to legitimate authority (
481 I,B | Eucharist. The present-day ordering of the Eastern Christian
482 Intro | years the North American Orthodox-Catholic Theological Consultation
483 | others
484 | out
485 II,B | Pedalion: The Orthodox world owes an immense debt to this
486 II,A | any office resembling the papacy in the modern Orthodox Church,
487 I,A | recover the royalty of Adam in Paradise, and that, as "having been
488 I,B | invoking the Spirit, and participation in the Eucharist. The present-day
489 II,A | practiced occasionally in parts of Eastern Europe. Vatican
490 I,A | instructions before baptism at the paschal vigil: their baptism was
491 I,B | implied in such Biblical passages as Rom 6.4 ("We were buried
492 III,B | fundamental obstacle on our path towards full communion.~ ~
493 II,B | Transylvania, the Ecumenical Patriarch Cyril V issued a decree
494 I,A | faith of Christ: With this Pauline expression we refer to the
495 II,A | find instead formulas of a penitential character. The rite therefore
496 II,B | moved by his attachment to a perceived golden age in the patristic
497 | perhaps
498 II,A | sixteenth century, and Rome has periodically confirmed this ruling since
499 II,A | sectarianism in an age of persecution, but following logically
500 II,B | by Nicodemus's formidable personal authority, the opposed principles
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