1439-perso | philo-yet
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501 II,B | edited and published the Philokalia (1783), as well as numerous
502 III,A | nonetheless continued in some places well into the following
503 II,B | denote both God's salvific plan and the prudent "management"
504 I,A | ourselves as "a living sacrifice pleasing to God" (Rom 12:1; cf. Phil
505 II,A | frontiers of Catholic Europe in Poland and the Balkans - contrary
506 II,A | of "someone who has been polluted by the ungodly." Both Cyprian
507 I,B | mother" of the Christian, the pool of the divine light of the
508 I,B | that many ancient baptismal pools were far too shallow for
509 II,A | frequently in the Middle Ages. Pope Alexander VI affirmed the
510 III,A | constant in the teaching of the popes since the beginning of the
511 III,B | of "sacramental economy" pose, both for the continuation
512 II,A | against their christological positions, "Severians" and Nestorians
513 II,B | which does not imply the possibility of making valid what is
514 I,B | the name of the Trinity, a post- (or pre-) baptismal anointing
515 II,A | than as a reiteration of post-baptismal chrismation. It is this
516 I,B | administered by the infusion or pouring of water sanctified by prayer
517 II,B | with a virtually infinite power, capable, as it were, of
518 II,B | from the wrath of a more powerful Catholic Europe. In his
519 II,A | is not accompanied by the prayers which characterize the rite
520 I,B | the Trinity, a post- (or pre-) baptismal anointing and/
521 I,B | the gift of the Spirit as preceding baptism (Acts 10:44-48;
522 II,B | Orthodoxy which provided a precise rationale for such pastoral
523 II,A | sacrilegious for a bishop or presbyter to rebaptize someone who
524 III,A | quickened by the Spirit, is the presence in this world of the world
525 I,B | participation in the Eucharist. The present-day ordering of the Eastern
526 II,A | extraordinary new challenges presented by Christian sectarianism
527 II,B | Armenians, and all others presently outside the visible bounds
528 I,B | Adults in the Roman liturgy preserve this unity. In the case
529 II,A | third-century North African councils presided over by Cyprian of Carthage,
530 I,A | oil of the Holy Spirit as priests who, in imitation of Christ,
531 II,A | believe are to be accorded primary importance: those of the
532 II,B | personal authority, the opposed principles of akriveia and oikonomia
533 II,B | the antiquity and hence priority of the African Councils
534 I,A | was never understood as a private ceremony, but was a corporate
535 II,B | had understood Cyprians procedure as superseded by later practice,
536 II,A | understood as part of a process of reconciliation, rather
537 I,A | Church. We are proud to profess it in Christ Jesus our Lord."~
538 II,B | reception by chrismation or profession of faith (katoikonomian),
539 I,B | gift of the living water promised by Christ, the grace of
540 II,B | interpretation is still promoted in important theological
541 I,A | cf. Phil 4:18), and as prophets who are to call down upon
542 III,A | of "sacramental economy" propounded in the Pedalion commentaries
543 II,B | 1724, and of intensified proselytism pursued by Catholic missionaries
544 II,B | argued, the Orthodox were protected by the might of the Turkish
545 I,B | of baptism, basing their protest on the mandate of baptismal
546 I,B | today, some Orthodox have protested against infusion as being
547 I,A | faith of the Church. We are proud to profess it in Christ
548 II,B | fact, for the first-century provenance of the latter. Nicodemus
549 II,B | Greek-speaking Orthodoxy which provided a precise rationale for
550 II,A | chrismation. It is this provision of Constantinople in 1484,
551 II,B | s salvific plan and the prudent "management" of the Churchs
552 II,B | Pastoral Discretion": After the publication of the Pedalion in 1800,
553 II,B | intensified proselytism pursued by Catholic missionaries
554 III,A | but, as the body of Christ quickened by the Spirit, is the presence
555 I,B | the body of Christ, whose quickening principle is the same Spirit (
556 I,B | death, so that as Christ was raised from the dead, we too might
557 II,A | consequence, highly varied, ranging from full communion, on
558 III,A | frequently in fact) the (re)baptism of converts from
559 Intro | foundation. Only if we have reached clarity on our common understanding
560 II,B | canonical sources; so he could read the fathers of the 4th century
561 III,B | and that it proceed to reaffirm explicitly and clearly,
562 III,A | This teaching has been reaffirmed on many occasions. The formal
563 II,A | for some ecclesiastical reasons and differ from other [Christians]
564 II,A | a bishop or presbyter to rebaptize someone who is already truly
565 II,B | were therefore now to be rebaptized.~ 4. Varying Understandings
566 I,A | not a human work, but the rebirth from above, effected through "
567 II,A | past five hundred years in receiving Orthodox. From the fifth-century
568 | recent
569 II,B | clearly obliged, however, to reckon with the approach of Basil
570 II,A | and Nestorians are clearly reckoned as still "of the Church,"
571 II,B | Cyprian. His attempt to reconcile his sources with each other
572 I,A | baptism, we believe that we recover the royalty of Adam in Paradise,
573 I,B | modes prescribed for the recovery of grace are repentance,
574 II,A | Orthodox sacraments (Unitatis Redintegratio 15; cf. Ecumenical Directory [
575 II,B | order to facilitate their reentry into the Church, just as
576 III,B | issues that divide us, or reestablish full ecclesial communion
577 I,A | this Pauline expression we refer to the fact that baptism,
578 Intro | converts (n. 13) and its reference to the Catholic and Orthodox
579 III,A | inconsistencies" to which we referred at the beginning of our
580 Intro | a larger and continuing reflection on baptisms constitutive
581 III,A | minority in the Orthodox Church refuses to accord any validity to
582 Intro | to summarize our findings regarding our common understanding
583 II,A | reconciliation, rather than as a reiteration of post-baptismal chrismation.
584 II,A | until later still), to a rejection so absolute that it seemed
585 Intro | single baptism is so closely related, and with which it constitutes
586 II,A | later, and only very slowly. Relations between Catholics and Orthodox
587 II,A | Catholics, a decree that has remained authoritative in the East
588 II,B | of "sacramental economy" remains the subject of intense debate,
589 III,B | Churches, but that it does remove a fundamental obstacle on
590 I,B | the Church, it cannot be repeated. To be sure, the grace of
591 II,A | Constitutions and probably representative of Church discipline in
592 I,B | initiation is consistently reproduced in the oldest liturgical
593 III,A | Christians was officially repudiated by Rome five hundred years
594 II,A | Constantinopolitan Patriarchate's formal repudiation of the Union of Ferrara-Florence (
595 II,A | Marcionites--is baptism required for entry into communion
596 II,B | form and substance to the requirement of rebaptism decreed by
597 II,B | issued a decree in 1755 requiring the baptism of Roman Catholics,
598 II,B | has never been formally rescinded, but subsequent rulings
599 I,B | submersion--archaeological research indicates that many ancient
600 II,A | the absence of any office resembling the papacy in the modern
601 III,B | baptism does not of itself resolve the issues that divide us,
602 II,A | on questions that can be resolved;" and "parasynagogues,"
603 Intro | communion. Secondly, we wish to respond to the criticisms made by
604 I,A | Matter of Faith: Baptism rests upon and derives its reality
605 I,B | recognized as a sacrilege. C. The Results of our Investigation: "We
606 II,B | need, to bestow a kind of retroactive reality on sacramental rites
607 Intro | role in establishing and revealing the fundamental character
608 II,B | doing, he systematically reversed what had been the normative
609 II,B | baptism any reality in its own right. This is the understanding
610 I,A | body of the crucified and risen Messiah (Rom 6:3-11; 11:
611 I,B | which the newborn Christian rises, and, as the place of our
612 II,A | dissidents who have formed rival communities simply in opposition
613 I,B | and a clothing with the robe of incorruption. The baptismal
614 Intro | on baptisms constitutive role in establishing and revealing
615 II,B | canonical literature as roughly the equivalent of "pastoral
616 I,A | believe that we recover the royalty of Adam in Paradise, and
617 I,B | apostasy -- anointing with the sacred chrism; reconciliation with
618 I,A | up ourselves as "a living sacrifice pleasing to God" (Rom 12:
619 II,A | canon brands it as equally sacrilegious for a bishop or presbyter
620 I,A | trustworthiness of him who said, "Whoever believes in me,
621 I,A | ascetics, and of "all the saints who in every generation
622 II,A | in Cappadocia, was that salvation and grace are not mediated
623 II,B | literature to denote both God's salvific plan and the prudent "management"
624 I,B | infusion or pouring of water sanctified by prayer and the sign of
625 I,A | community's common faith in the Savior's person and promises that
626 I,B | are meanings the Fathers saw in this sacrament, and all
627 II,A | grace are not mediated by schismatic communities, so that baptism
628 II,A | and Orthodox, unlike the schisms of the Non-Chalcedonian
629 II,A | thus understood--to use scholastic language--as valid, if perhaps
630 Intro | the Past, and the Present Search for Full Communion," especially
631 Intro | the Church as a communion. Secondly, we wish to respond to the
632 II,A | challenges presented by Christian sectarianism in an age of persecution,
633 Intro | n. 9).~ In the following sections we shall endeavor a) to
634 I,A | implanting within each of the seed of the fullness of Christ "
635 II,B | Orthodox Church, when they seek full communion with it.
636 | seem
637 | seemed
638 | seems
639 II,A | of heretics in the strict sensethose with a different understanding
640 I,B | confirmation, was never intended to separate the reception of the Spirit
641 I,B | baptism may be betrayed by serious sin, but in such cases the
642 II,A | the use of chrism. In the service for the reception of Catholic
643 II,A | Roman policy - well into the seventeenth century. In addition, the
644 I,B | baptismal pools were far too shallow for total submersion; b)
645 III,A | The fact that our churches share and practice this same faith
646 II,A | Canons, in any case, draw a sharp line between the authentic
647 II,B | of "economy" designed to shield the Orthodox from the wrath
648 I,B | recognition requires each side of our dialogue to acknowledge
649 III,B | conclusion, simply recognizing similarities and differences in our practice
650 III,A | who tax the Orthodox with sins against charity, and even
651 II,A | rulings of the Fifth and Sixth Ecumenical Councils against
652 II,A | much later, and only very slowly. Relations between Catholics
653 I,A | spiritual warfare as Christ's soldiers (Eph 6:10-17), and anoints
654 Intro | dialogue be established on a solid and unambiguous foundation.
655 I,A | of the knowledge of the Son of God...to the measure
656 II,B | pastoral discretion; for the source of this new rationale, we
657 I,B | confers the indelible seal (sphragis, character) of the King.
658 I,A | It calls each of us to spiritual warfare as Christ's soldiers (
659 I,A | Christian's "I believe," whether spoken by the adult candidate for
660 I,A | behalf of a child by its sponsor and the assembled community,
661 I,B | continuity between the various stages of initiation is consistently
662 I,A | to the measure of the stature and fullness of Christ" (
663 II,B | pastoral discretion" or stewardship. In adapting this term to
664 II,B | Apostolic Canons, and argued strenuously, in fact, for the first-century
665 II,B | to harmonize the earlier, stricter practice of Cyprian with
666 I,B | regeneration in the Spirit, a stripping-off of our mortality and a clothing
667 I,B | far too shallow for total submersion; b) the Orthodox Church
668 I,B | did not always mean total submersion--archaeological research
669 II,B | formally rescinded, but subsequent rulings by the Patriarchate
670 III,B | our churches the following suggestions:~ 1. That the International
671 II,B | the might of the Turkish Sultan, and so were again free
672 Intro | we shall endeavor a) to summarize our findings regarding our
673 II,B | understood Cyprians procedure as superseded by later practice, and had
674 II,A | Canons. Cyprian's position, supported by his contemporary bishop
675 I,B | cannot be repeated. To be sure, the grace of baptism may
676 I,B | Part II below).~ 3. The Symbolism of Baptism: Baptism is at
677 II,B | by Cyril V. Thoroughly in sympathy with the decree of 1755,
678 II,A | tradition two important synodical rulings which represent
679 III,A | Second Vatican Council. The Synods of Constantinople in 1484
680 II,A | of Church discipline in Syria during the 380s, identifies
681 II,A | Non-Chalcedonian and East Syrian Churches, came into being
682 II,B | Church. In so doing, he systematically reversed what had been the
683 Intro | statement, we have elected to take our own advice and to offer
684 II,B | before. This new unders tanding of "economy" does not, however,
685 III,A | Catholics in the present day who tax the Orthodox with sins against
686 III,A | and Catholic churches both teach the same understanding of
687 I,A | each Christian, as the "temple of the Holy Spirit" (I Co
688 II,B | atmosphere of heightened tension between Orthodoxy and Catholicism
689 II,B | oikonomia, used in the New Testament and patristic literature
690 III,A | 1484 and Moscow in 1667 testify to the implicit recognition
691 | them
692 | themselves
693 II,B | comprehensive new sacramental theology had appeared in Greek-speaking
694 III,B | danger that some modern theories of "sacramental economy"
695 | There
696 II,A | Concerning the second and third groups, Basil declares that
697 II,A | included the enactments of third-century North African councils presided
698 II,B | rebaptism decreed by Cyril V. Thoroughly in sympathy with the decree
699 I,B | baptism is administered as a threefold immersion in water hallowed
700 I,B | sister churches." At the same time, since some are unwilling
701 I,B | The baptismal font is the "tomb" from which the newborn
702 Intro | chosen to consider this topic, first of all, as part of
703 | towards
704 I,B | acknowledge, in both of our traditions, a common teaching and a
705 I,A | initiation is the ground of our transfiguration "from glory to glory" (2
706 I,A | the fire from heaven which transforms (cf. I Kg 18:36-39; Mt 3:
707 II,B | East and in Hapsburg-ruled Transylvania, the Ecumenical Patriarch
708 II,B | and could interpret the treatment of Latin baptism by Constantinople
709 II,A | rebaptize someone who is already truly baptized, and to recognize
710 I,A | Church, we acknowledge the trustworthiness of him who said, "Whoever
711 Intro | discuss, charitably and truthfully, those issues which at present
712 II,B | protected by the might of the Turkish Sultan, and so were again
713 II,A | in the Orthodox tradition two important synodical rulings
714 II,A | distinguishes among three types of groups "outside" the
715 Intro | established on a solid and unambiguous foundation. Only if we have
716 | under
717 II,B | is the understanding that underlies the "pastoral discretion"
718 II,B | absent before. This new unders tanding of "economy" does
719 II,B | in the patristic past, he underscored the antiquity and hence
720 II,B | rebaptized.~ 4. Varying Understandings of the Phrase, "Pastoral
721 II,A | their baptisms are thus understood--to use scholastic language--
722 II,A | has been polluted by the ungodly." Both Cyprian and the Apostolic
723 Intro | Balamand, Lebanon, in 1993, "Uniatism, Method of Union of the
724 I,A | baptized, is baptized into the unique community of the Messiah,
725 II,A | churches and the (relatively) unitary practice of the Catholic
726 II,A | of Orthodox sacraments (Unitatis Redintegratio 15; cf. Ecumenical
727 | unlike
728 | until
729 I,B | same time, since some are unwilling to accept this mutual recognition
730 I,B | as well as the force and urgency of the Lord Jesus prayer "
731 I,B | and -- in the Orthodox usage for apostasy -- anointing
732 I,B | Middle Ages, baptism has usually been administered by the
733 II,A | boundaries, and accords no value whatever to the rites of
734 I,B | one baptism, despite some variations in practice which, we believe,
735 II,B | now to be rebaptized.~ 4. Varying Understandings of the Phrase, "
736 II,A | Middle Ages. Pope Alexander VI affirmed the validity of
737 I,A | before baptism at the paschal vigil: their baptism was the occasion
738 II,B | this interpretation, with a virtually infinite power, capable,
739 III,A | appear to be. Granted, a vocal minority in the Orthodox
740 I,A | reality and the continuing vocation of each Christian, as the "
741 II,B | ecclesiology, as the universal voice of the ancient Church. In
742 II,B | circles. Although these voices in the Orthodox world are
743 I,B | from the dead, we too might walk in newness of life") . This
744 I,A | each of us to spiritual warfare as Christ's soldiers (Eph
745 I,B | death and a new birth, a washing-away of sin and the gift of the
746 I,A | every generation have been well-pleasing to God" (Liturgy of St.
747 I,B | light of the Spirit, the well-spring of immortality, the gate
748 I,B | fourth-century Fathers of East and West, it confers the indelible
749 II,B | either the rebaptism of Western Christians (katakriveian),
750 | whatever
751 II,A | Amphilochius of Iconium, whichclaiming to follow the practice of "
752 | whom
753 II,A | earlier baptism, was also widely - and erroneously - used
754 | will
755 Intro | communion. Secondly, we wish to respond to the criticisms
756 III,B | Constantinople formally withdraw its decree on rebaptism
757 I,B | life of the Church, the "womb" and "mother" of the Christian,
758 II,A | clear in what sense the word "heretic" is being used;
759 | would
760 II,B | shield the Orthodox from the wrath of a more powerful Catholic
761 II,A | From the fifth-century writings of St. Augustine on the
762 | yet
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