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But the OCA practice is to receive Byzantine Catholics by confession and communion or anointing with chrism (on forehead only), confession, and communion, but NOT by post-baptismal chrismation (or did you mean the former?). This is the policy adopted by the Holy Synod in 1989. Are priests in the OCA deviating from this standard?

anastasios

David,

Thank you for your post. Your observation that there is greater leeway given to our Orthodox brethren than to our Latin Catholic brethren is accurate. There is a very human reason for this. Even though we share the Eucharistic Meal with our Latin Catholic brothers and sisters (something vitally important to us) they live in another household. We may not currently be able to share the same Eucharistic Meal with our Orthodox brothers and sisters but we still live in the same household. There is a tendency to give greater leeway to an occasionally uncharitable brother who is from your same household (i.e., your immediate family) than to your brother who lives in another household (i.e., your cousin down the street). This will probably make even more sense when one realizes that on the day full communion is re-established between all of Byzantine Orthodoxy and Roman Catholicism there will be no further need for our ecclesial structures and we can joyfully merge back into the Orthodox ecclesial structures.

Admin

I believe that I stated the same thing at the beginning of this thread. I ask the participants to allow ECO to have the last word on the subject in this thread and to pray for these monks as they seek the Lord and His direction for their lives. I will leave this thread open for Fr. Thomas to respond to Anastasios� post but ask no one else to post. Please feel free to start new threads under appropriate titles.

Regarding the manner of reception into Orthodoxy from those of the Catholic faith, according to the clergy guidelines of the OCA it is as follows:

(The Reception of Converts, par. 2)

Catechumens who previously have been baptized in the name of the Holy Trinity in a manner recognized as authenticate [sic] by the Church, after having completed the established catechetical instruction and making a personal affirmation of the Orthodox faith, are received through the Mysteries of Penance, Chrismation, and Holy Eucharist according to the prescribed ritual. This group includes Roman Catholics and some Protestants.

In addition, the Service for the Reception of Converts says:

The present rite was considered by the Holy Synod as most appropriate in our present conditions for the reception of Roman Catholics and most Protestants. However, Roman Catholic converts are to be annointed only on the forehead, and not on other parts of the body. The use of Holy Chrism, as a seal of reconciliation, corresponds to the tradition of the Universal Church and the contemporary practice of other Orthodox autoecephalous churches.

(It also states that only Monophysites and Non-Chalecedonians are received by confession and communion only, i.e., not Chrismation. Also, the nomenclature here could be interpreted as unclear, speaking of "Roman Catholics" but saying nothing of "Eastern Catholics". However, the common practice is to chrismate all Catholics, making no distinction between Eastern and Roman. All decisions in questionable circumstances are made by the bishop.)

One more note: The sacrament of Christmation is, in a form, repeatable. It is used, for instance, when someone apostasizes from the Faith, and then returns to the Church.

Priest Thomas

I am not sure if this monastery will be a diocesan community or a stavropighial (under the Metropolitan) community.

PT

Dear Esteemed Administrator,

May it be so, through the intercessions of our most Holy Lady Theotokos and all the saints....

Respectfully in Christ OUR Lord and Saviour,
Alice

Fr Thomas,

I probably should refrain from splitting hairs since the issue of anointing with chrism vs. chrismation is one of my pet issues. So thank you for your input.

Just as an anecdote to what you said about pastoral provision, I have a friend who was received by then-Archbishop Herman in Nov 2001 by confession, profession, and communion--no oil touched him. I think this is preferable for us Byzantine Catholics who choose to go Orthodox.

anastasios

Pleading the fifth ammendment I will tell you that pastorally, I know some priests (not me, of course ) who diverge from the given practice in the OCA guidelines on both sides of the issue, from receiving Catholics by confession and communion only to reception by full Chrismation. Yes, the guidelines make a distinction between "Chrismation" and "annointing with Chrism" (on the forehead only). Ultimately, it must be restated: All things are done in consultation with the bishop who may or may not want to follow those guidelines.

However, it is never the decision of the catechumen to how they will be received. This is strictly a pastoral decision.

Priest Thomas

Interestingly enough, the Great Book of Needs/Velikij Trebnik itself separates the orders for reception from that of chrismation for those who have come to the Orthodox faith.

The end of the order for reception itself says "then the convert stands, in expectation of the Liturgy, or if he/she is not yet signed with Chrism....

This implies that chrismation need not universally be part of reception, and indeed as has been pointed out here it has not been on some occasions. But as Fr. Thomas has stated, it is up to the hierarch as to how he exercises economia in each case.