The M Ystery of B Aptism and the U Nity of the C Hurch

Home , Branch Theory

The M ystery o f B ap tism an d the U n ity o f the C hu rch The Idea of — B ap tism al U n ity “ an d its Ac c ep tan c e b y O rthodox E c u m en ists

F r. Peter Alb an H eers

A n ad d ress p rep ared fo r the A cad em ic C o n feren ce E cu m en ism : O rigin s, E xp ectatio n s, an d D isen chan tm en t U n iversity o f Thessalo n ik i, S ep tem b er 2 0 -2 4 , 2 0 0 4 1 3Ø¨"Øºπ™Ø™®µ©¨¨ø∑¨π∞¨µ™¨´®µ´ª®∫ª¨´∂µ≥¿≠π∂¥ªØ¨∞µ∫∞´¨ ®µ´µ∂ª¨øª¨πµ®≥≥¿æ ∞ªØ∂ºªªØ¨π∞ÆØª≠®∞ªØ∂πªØ∂´∂ø¿®µ´∂ºª∫∞´¨ ∂≠≥∞Ω∞µÆ®≥∞≠¨®™™∂π´∞µÆª∂ªØ∞∫≠®∞ªØ ªØ¨"Øºπ™Ø´∂¨∫µ∂ª¨ø∞∫ª ! ", ¨ªπ∂∑∂≥∞ª®µ ¥∑Ø∞≥∂Ø∞±¨∂≠, ∂µª¨µ¨Æπ∂ 3Ø¨"Øºπ™Ø®∫ªØ¨/∞≥≥®π®µ´2ªπ∂µÆØ∂≥´∂≠ªØ¨3πºªØ 3Ø¨0 º¨∫ª∞∂µ∂≠ ºª∂™¨∑Ø®≥¿®µ´ªØ¨"Øºπ™Ø 8∂ºπ$¥∞µ¨µ™¨∫ 1¨Ω¨π¨´%®ªØ¨π∫ !¨≥∂Ω¨´!π¨ªØπ¨µ∞µ"Øπ∞∫ª +®´∞¨∫®µ´& ¨µª≥¨¥¨µ 3Ø¨ . πªØ∂´∂ø "Øºπ™Ø1∫ ºµ´¨π∫ª®µ´∞µÆ ∂≠ Ø¨ª¨π∂´∂ø ©®∑ª∞∫¥ ≠≥∂æ ∫ ≠π∂¥ ®µ´ ∞∫ ´¨ª¨π¥∞µ¨´ ©¿ ∞ª∫ ∫¨≥≠2ºµ´¨π∫ª®µ´∞µÆ ∂≠ ©¨∞µÆ ªØ¨ ∂µ¨ Ø∂≥¿ ™®ªØ∂≥∞™ ®µ´ ®∑∂∫ª∂≥∞™ "Øºπ™Ø !æ Ø∞™Ø®≥∂µ¨∑¨π≠∂π¥∫ªØ¨∂µ¨©®∑ª∞∫¥∞µª∂ªØ¨´¨®ªØ®µ´π¨∫ºππ¨™ª∞∂µ∂≠"Øπ∞∫ª 3Ø∞∫∞∫∫∂ ≠∂πªØ¨"Øºπ™Ø∞∫≤µ∂æ µ∞µØ¨π¥¿∫ª¨π∞¨∫ 2(µ®µ´ªØπ∂ºÆØªØ¨¥¿∫ª¨π∞¨∫ªØ¨ "Øºπ™Ø ¨ø∞∫ª∫ ®µ´ ∞∫ ™∂µª∞µº®≥≥¿ ≠∂π¥¨´ Ø¨π ©∂π´¨π∫ ®π¨ ∫¨ª Ø¨π ¥¨¥©¨π∫ ∞´¨µª∞≠∞¨´ 3Ø∂∫¨æ Ø∂≥∞Ω¨ªØ¨∞π≥∞Ω¨∫∂ºª∫∞´¨ªØ¨¥¿∫ª¨π∞®≥∫®™π®¥¨µª®≥≥∞≠¨®π¨∂ºª∫∞´¨ªØ¨©∂´¿∂≠ "Øπ∞∫ª !3 The —One Baptism“ and the Baptism of Heretics '∂≥¿!®∑ª∞∫¥∞∫ªØ¨∑∂πª®≥∂≠¨µªπ¿∞µª∂ªØ¨!∂´¿∂≠"Øπ∞∫ª ®µ´ªØº∫ªØ¨≠∂ºµ´®ª∞∂µ ®µ´ ∑π¨∫º∑∑∂∫∞ª∞∂µ ∂≠ ®≥≥ ∫º©∫¨∏º¨µª ¥¿∫ª¨π∞¨∫ ∫ ªØ¨ +∂π´ '∞¥∫¨≥≠ Ø®∫ ∫∂≥¨¥µ≥¿ ´¨™≥®π¨´ $ø™¨∑ª ® ¥®µ ©¨ ©∂πµ ∂≠ æ ®ª¨π ®µ´ ∂≠ ªØ¨ 2∑∞π∞ª Ø¨ ™®µµ∂ª ¨µª¨π ∞µª∂ ªØ¨ ≤∞µÆ´∂¥∂≠& ∂´ !43Ø¨∫¨≥≠2ºµ´¨π∫ª®µ´∞µÆ∂≠ªØ¨"Øºπ™Ø∞∫¨ø∑π¨∫∫¨´∑π¨¨¥∞µ¨µª≥¿∞µªØ¨ 2¿¥©∂≥∂≠%®∞ªØ7 ©ºª®≥∫∂∞µªØ¨¨ª¨πµ®≥æ ∂π´∫∂≠ªØ¨ ∑∂∫ª≥¨/®º≥ ªØ®ªªØ¨π¨∞∫∂µ¨©∂´¿

1 Sponsored by the Pastoral Theology Department of the Theological School and the Soceity for Orthodox Studies. 2 St. Nicholas Cabasilas, Commentary on the Divine Liturgy, Ch. 38, P.G. 150, 452. See also: , . . ., , « » (: , 2001), pp. 67-87. 3 Romanides, John S., The Ancestral Sin (Ridgewood, NJ: Zephyr, 2002), p. 173. 4 John 3:5. 5 “In One, Holy, Catholic, and Apostolic Church. I confess one baptism for the remission of sins.” Obviously, these two articles of the Symbol of Faith were meant to be confessed one after the other for the precise reason that the latter, the “one baptism” is understood to take place exclusively in the former, the “One Church”.

1 ®µ´∂µ¨2∑∞π∞ª ∂µ¨+∂π´ ∂µ¨≠®∞ªØ ∂µ¨©®∑ª∞∫¥ ∂µ¨& ∂´®µ´%®ªØ¨π∂≠º∫®≥≥! 83∂ªØ∞∫ ºµ©π∂≤¨µ ºµ∞ª¿ ©¨≥∂µÆ∫ ªØ¨ "Øπ∞∫ª∞®µ ©®∑ª∞∫¥9 º∑∂µ ªØ∞∫ :ºµ∞ª¿; π¨∫ª∫ ªØ¨ ºµ∞ª¿ ∂≠ ªØ¨ "Øºπ™Ø !< 3Ø¨ ∂µ¨ +∂π´ ªØ¨ ∂µ¨ ≠®∞ªØ ªØ¨ ∂µ¨ ©®∑ª∞∫¥ " ªØ¨∫¨ ªØπ¨¨ ∞µª¨Æπ®ª¨ ∞µ ªØ¨ ¥¨®µ∞µÆ∂≠ªØ¨∂µ¨"Øºπ™Ø®µ´¨µ∫ºπ¨Ø¨πºµ©π∂≤¨µºµ∞ª¿ !=. ºª∫∞´¨∂≠Ø¨π æ Ø®ª¨Ω¨π∞∫ ™®≥≥¨´"Øºπ™Ø!∞∫®™∂µÆπ¨Æ®ª∞∂µ∂≠Ø¨π¨ª∞™∫ªØ®ªØ®Ω¨≥∂∫ªªØ¨∂µ¨≠®∞ªØ∞µªØ¨∂µ¨+∂π´ ®µ´™∂µ∫¨∏º¨µª≥¿ªØ¨©®∑ª∞∫¥æ Ø∞™Ø∞∫∑¨π≠∂π¥¨´©¿ªØ¨¥∞∫µ∂ªªØ¨"Øπ∞∫ª∞®µ©®∑ª∞∫¥ !> '¨µ™¨ Ø¨π¨ª∞™∫®µ´∫™Ø∞∫¥®ª∞™∫®π¨π¨™¨∞Ω¨´∞µª∂ªØ¨"Øºπ™Ø1∫¨¥©π®™¨©¿©®∑ª∞∫¥ E c c lesiastic al E c on om y µ´ ¿¨ª ®∫ªØ¨"Øºπ™Ø∞∫∞µ®≠º≥≥∫¨µ∫¨ªØ¨∫ª¨æ ®π´®µ´∫∂Ω¨π¨∞Æµ®´¥∞µ∞∫ªπ®ª∂π∂≠ ªØ¨∫®™π®¥¨µª∫ ∞ª≠®≥≥∫æ ∞ªØ∞µªØ¨∫™∂∑¨∂≠Ø¨π∫ª¨æ ®π´∫Ø∞∑®µ´¨™∂µ∂¥¿ª∂¥®≤¨Ω®≥∞´ " ∞≠ ∫Ø¨ ∫∂ ªØ∞µ≤∫ ≠∞ª " ∫®™π®¥¨µª∫ ®´¥∞µ∞∫ª¨π¨´ ©¿ µ∂µ2. πªØ∂´∂ø ®≥ªØ∂ºÆØ ∫º™Ø ∫®™π®¥¨µª∫®π¨µ∂∫®™π®¥¨µª∫∞≠™∂µ∫∞´¨π¨´∞µªØ¨¥∫¨≥Ω¨∫®µ´®∑®πª≠π∂¥ªØ¨. πªØ∂´∂ø "Øºπ™Ø !?@'¨µ™¨ ªØ¨Ø∂≥¿™®µ∂µ∫®µ´Ø∂≥¿ªπ®´∞ª∞∂µ®≥∫∂∑π∂Ω∞´¨≠∂πªØ¨®∑∑≥∞™®ª∞∂µ∂≠ ¨™™≥¨∫∞®∫ª∞™®≥ ¨™∂µ∂¥¿! 3Ø∞∫ ªØ¨π®∑¿ ∂≠ ®µª∞2™®µ∂µ∞™∞ª¿ ®∑∑≥∞¨∫ ª∂ ªØ∂∫¨ ®∞≥∞µÆ ∞µ ≠®∞ªØ ®µ´¨™™≥¨∫∞®∫ª∞™®≥™∂¥¥ºµ∞∂µ∞ ¨ Ø¨π¨ª∞™∫®µ´∫™Ø∞∫¥®ª∞™∫ æ Ø∂µ¨Ω¨πªØ¨≥¨∫∫∑π¨∫¨πΩ¨ ≠®∞ªØ∞µªØ¨3π∞µ∞ª®π∞®µµ®ªºπ¨∂≠& ∂´®µ´≠ºµ´®¥¨µª®≥≥¿π¨ª®∞µªØ¨™®µ∂µ∞™®≥©®∑ª∞∫¥®≥ ª¿∑¨ !??ªØ®ª∞∫ ®´¥∞µ∞∫ª¨π∞µÆ©®∑ª∞∫¥æ ∞ªØªπ∞ºµ¨∞¥¥¨π∫∞∂µ®µ´¨¥¨π∫∞∂µ®™™∂π´∞µÆª∂ ∞ª∫ ∑∂∫ª∂≥∞™®µ´∑®ªπ∞∫ª∞™≠∂π¥ !?A The Plac e an d L im its of E c on om y 3Ø¨®∑∑≥∞™®ª∞∂µ∂≠¨™∂µ∂¥¿ Ø∂æ ¨Ω¨π ∞µµ∂æ ®¿∞¥∑≥∞¨∫π¨™∂Æµ∞ª∞∂µ∂≠ªØ¨Ω®≥∞´∞ª¿ ∂≠µ∂µ2. πªØ∂´∂ø∫®™π®¥¨µª∫∑¨π∫¨9∞ª∞∫∫∂¥¨ªØ∞µÆªØ®ª™∂µ™¨πµ∫∂µ≥¿ªØ¨∫®™π®¥¨µª∫∂≠ ªØ∂∫¨ ¨µª¨π∞µÆ ªØ¨ . πªØ∂´∂ø "Øºπ™Ø !?B 3Ø∞∫ ∞∫ ∫∂ ©¨™®º∫¨ Ø¨π¨∫¿ ®µ´ ∫™Ø∞∫¥ ∞µ™ºπ ´∞∫™∂µµ¨™ª∞∂µ ≠π∂¥ ªØ¨ ∂µ¨ "Øºπ™Ø ®µ´ ™∂µ∫¨∏º¨µª≥¿ ≥∂∫∫ ∂≠ ®∑∂∫ª∂≥∞™ ∫º™™¨∫∫∞∂µ ®µ´

6 Eph. 3:5-6 7 , , «’ » (Athens:Grigori 2001), p.258. 8 Ibid. p. 293. 9 Ibid. p. 258. 10 Bishop Kallistos Ware, Eustratios Argenti: A Study of the Greek Church under Turkish Rule (Oxford: Clarendon Press, 1964), pp. 83-4 11 , , «’ » . pp.296-7. 13 “[F]or the conversion (i.e. entrance) to Orthodoxy of Latins and Western Christians in general, economia may be exercised only in such cases when a Christian confession administered baptism with triune immersion and emersion according to its Apostolic and patristic form.” Fr. George Metallinos, I Confess One Baptism (Mt. Athos: St. Paul’s Monastery, 1994), pg. 115. “Ecclesiastical economy” is not exercised in just any case, but only when formal conditions are met. “It is applied on the basis of principles which provide for it and determine it.” ( , «’ » , p.296.) 14 Ware, Eustratios Argenti, pp. 84. It should be noted that when the application of economy, which necessarily is exceptional and warranted by dire circumstance, lends toward a blurring of the line between orthodoxy and heresy or a perpetuation of misconceptions concerning heterodox rites, it is self-defeating, insomuch as economy aims at the same end as exactitude (akriveia), if only by other means.

2 ™®µ∂µ∞™®≥∑π∞¨∫ªØ∂∂´ ?73Ø¨"Øºπ™Ø ªØ¨µ ®≥æ ®¿∫Æº∞´¨´©¿∑®∫ª∂π®≥™∂µ™¨πµ∫ ¨ø¨π™∞∫¨∫ ¨™∂µ∂¥¿∂µ∑®πª∞™º≥®π∂™™®∫∞∂µ∫∂µ≥¿æ Ø¨µªØ∞∫®∞´∫ªØ¨π¨™∂µ™∞≥∞®ª∞∂µ∂≠ªØ¨Ø¨ª¨π∂´∂ø æ ∞ªØ∂ºª∂©∫™ºπ∞µÆªØ¨ªπºªØ∫∂≠ªØ¨. πªØ∂´∂ø≠®∞ªØ !?8$™∂µ∂¥¿®≥æ ®¿∫¥∂Ω¨∫æ ∞ªØ∞µªØ¨ ∫∑∞π∞ª ®µ´ æ ∞≥≥ ∂≠ ªØ¨ πº≥¨ ∂≠ ≠®∞ªØ ®µ´ ®∞¥∫ ®ª ªØ¨ ∫®¥¨ Æ∂®≥ Ø®Ω∞µÆ ¨ø®™ª∞ªº´¨ ®∫ ∞ª∫ ¥¨®∫ºπ¨ ®µ´ ªØ¨ ∑π∞µ™∞∑≥¨∫ ≥®∞´ ´∂æ µ ∞µ ªØ¨ & ∂∫∑¨≥ ®∫ ∞ª∫ Æº∞´¨ (≠ ¨™∂µ∂¥¿! ªπ®µ∫™¨µ´∫ ªØ¨ ™®µ∂µ ∞ª ™®µµ∂ª Ø∂æ ¨Ω¨π ∞µ ®µ¿ ™®∫¨ ¥∞≥∞ª®ª¨ ®Æ®∞µ∫ª ∞ªC:(;ª ™®µ ©¨ ªπ®µ∫™¨µ´¨µª µ¨Ω¨π Ø∂æ ¨Ω¨π ∫º©Ω¨π∫∞Ω¨ !?< 6Ø¨ªØ¨πªØ¨"Øºπ™Ø ªØ¨µ ¨¥∑≥∂¿∫ªØ¨EFGH1GFIJKLMGNOªØ¨π®∑¿∂≠©®∑ª∞∫¥∂πªØ¨ EFGH1PMFPNPQJGNOªØ¨π®∑¿∂≠"Øπ∞∫¥®ª∞∂µ∂π™∂µ≠¨∫∫∞∂µ∂≠≠®∞ªØ ∞ª∫∞Æµ®≥∫µ∂™Ø®µÆ¨∞µ . πªØ∂´∂ø ¨™™≥¨∫∞∂≥∂Æ¿ ∂π ∫®™π®¥¨µª®≥ ªØ¨∂≥∂Æ¿ ©ºª ∫∞¥∑≥¿ ® ™Ø®µÆ¨ ∞µ ´∞∫™∞∑≥∞µ®π¿ ∑π®™ª∞™¨ !?= A n E cclesiolog ical F ramew ork for the Recog nition of Heretical Baptism per se (µ ∫ª®π≤ ™∂µªπ®´∞™ª∞∂µ ª∂ ªØ∞∫ ºµ´¨π∫ª®µ´∞µÆ ∫ª®µ´∫ ® ∫ªπ∞µÆ ∂≠ ©®∑ª∞∫¥2π¨≥®ª¨´ ´∂™º¥¨µª∫∫∞Æµ¨´®µ´∫ª®ª¨¥¨µª∫¥®´¨©¿. πªØ∂´∂ø¨™º¥¨µ∞∫ª∫∞µ º∫ªπ®≥∞® ¥¨π∞™® ªØ¨5 ®ª∞™®µ +¨©®µ∂µ ®µ´¨≥∫¨æ Ø¨π¨ (µ´¨¨´ ªØ¨∫¨∫ª®ª¨¥¨µª∫®π¨¨∫∫¨µª∞®≥≥¿™∂¥∑®ª∞©≥¨ æ ∞ªØ 1∂¥®µ "®ªØ∂≥∞™ ¨™™≥¨∫∞∂≥∂Æ¿ ®µ´ ®∑∑¨®π ª∂ ´¨π∞Ω¨ ≠π∂¥ ∞ª 3Ø∞∫ ¨™™≥¨∫∞∂≥∂Æ¿ ™∂µª®∞µ∫ ® ª¨®™Ø∞µÆ ∂µ Ø¨π¨ª∞™®≥ ©®∑ª∞∫¥ ªØ®ª Ø®∫ ∞ª∫ π∂∂ª∫ ¨ø™≥º∫∞Ω¨≥¿ ∞µ ªØ¨ +®ª∞µ ªØ¨∂≥∂Æ∞™®≥æ ∂π≥´ π¨™¨∞Ω¨´∞ª∫™≥¨®π¨∫ª™∂µ™∞≥∞®π®´∂∑ª∞∂µ®ªªØ¨™∂ºµ™∞≥∂≠3π¨µª ®µ´æ ®∫ Æ∞Ω¨µ®µ∞µµ∂Ω®ª∞Ω¨¨ø∑π¨∫∫∞∂µ®ªªØ¨2¨™∂µ´5 ®ª∞™®µ"∂ºµ™∞≥ A D istorted E c c lesiolog y , ¨´∞¨Ω®≥ /®∑®≥∞∫¥ ∑π¨∫º∑∑∂∫¨∫ ® ∑¨™º≥∞®π ®´´∞ª∞∂µ®≥ ¥¿∫ª¨π¿ ®©∂ºª ∞ª∫¨≥≠ ®∫ ® æ ∂π≥´æ ∞´¨∂πÆ®µ∞¡®ª∞∂µæ Ø∂∫¨±ºπ∞∫´∞™ª∞∂µ¨øª¨µ´∫©¨¿∂µ´ªØ¨™∂µª∞µº∂º∫≥¿Ω∞∫∞©≥¨®µ´ ™∂µ™π¨ª¨®∫∫¨¥©≥¿∂≠ªØ¨©∂´¿∂≠"Øπ∞∫ª!?>'®Ω∞µÆ≥∂∫ª´∞®™Øπ∂µ∞™ºµ∞ª¿æ ∞ªØªØ¨3π®´∞ª∞∂µ ®µ´ ªØ¨ %®ªØ¨π∫ ®µ´ Ø®Ω∞µÆ ™∂¥¨ ª∂ ºµ´¨π∫ª®µ´ ™®ªØ∂≥∞™∞ª¿ ®∫ ¥¨π¨ ¨™º¥¨µ∞™∞ª¿ ∂π Æ≥∂©®≥ ºµ∞Ω¨π∫®≥∞ª¿ !T@ æ ∞ªØ 1∂¥¨ ®∫ ªØ¨ ™¨µª¨π 1∂¥®µ "®ªØ∂≥∞™∞∫¥ ∫¨ª ®∫∞´¨ ªØ¨

15 See St. Basil the Great’s first canon. There the great Father of the Church agrees totally with St. Cyprian of Carthage that with schism those who depart from the Church no longer possess the grace of the Holy Spirit, the priestly gift of grace is discontinued, and the transmission of the priesthood is obstructed. Without the transmission of the priesthood, apostolic succession, those baptized by them are considered to be baptized by laymen. Consequently, “they have neither authority to baptize nor to ordain.” 16 Ibid. p. 85. 17 , «’ » , .298. 18 Ware, Eustratios Argenti, pp. 85. Metropolitan Hierotheos (Vlachos) of Nafpaktos writes: “The Church can receive this or that heretic by the principle of economy, without any implication that She recognizes as a Church the community that previously baptized him.” Ekklesiastike Parembase, No. 71 (December 2001) [In Greek]. Translated by and printed from Orthodox Tradition, Vol XX, No 2, pp. 40-43. 19 . . ! , " # , 1989, . 173. It is precisely this horizontal, geographically- focused, secularizing universalism which also sets the tone of modern ecumenism. 20 $ , % , ! " # " (&: #, 2002), . 275.

3 "Øºπ™Ø1∫™Ø®π∞∫¥®ª∞™´∞¥¨µ∫∞∂µ®µ´¨∫™Ø®ª∂≥∂Æ∞™®≥∑¨π∫∑¨™ª∞Ω¨ !T?ªØ¨π¨©¿π¨®≥∞¡∞µÆªØ¨ ∫¨™º≥®π∞¡®ª∞∂µ∂π1π¨≥∞Æ∞∂µ∞¡®ª∞∂µ1∂≠"Øπ∞∫ª∞®µ∞ª¿ !TT R om e C on dem n s S t. Au g u stin e‘s Teac hin g 3Øº∫ ∑¨πØ®∑∫∞ª∫Ø∂º≥´µ∂ª©¨®∫ºπ∑π∞∫¨ªØ®ª∂µ®¥∂∫ª™πº™∞®≥¨™™≥¨∫∞∂≥∂Æ∞™®≥∑∂∞µª æ Ø∞™Ø ∫∞¥º≥ª®µ¨∂º∫≥¿ ´¨®≥ª æ ∞ªØ ªØ¨ ™Ø®π∞∫¥®ª∞™ ®µ´ ™®ªØ∂≥∞™ µ®ªºπ¨ ∂≠ ªØ¨ "Øºπ™Ø ¥¨´∞¨Ω®≥ /®∑®≥∞∫¥ ∫Ø®π∑≥¿ ∑®πª¨´ ™∂¥∑®µ¿ æ ∞ªØ ªØ¨ 6¨∫ª1∫ ¥∂∫ª π¨µ∂æ µ¨´ %®ªØ¨π 6Ø∞≥¨ªØ¨©®∫∞™∑π¨¥∞∫¨∫∂≠+®ª∞µ∫®™π®¥¨µª®≥ªØ¨∂≥∂Æ¿®π¨¨∫ª®©≥∞∫Ø¨´∞µ2ª ºÆº∫ª∞µ¨ Ø∞∫ ∞¥∑∂πª®µª ª¨®™Ø∞µÆ ∂≠ ªØ¨ ∂©±¨™ª∞Ω¨ Ω®≥∞´∞ª¿ ©ºª ∫º©±¨™ª∞Ω¨ ∞µ¨≠≠∞™®™¿ ∂≠ ∫™Ø∞∫¥®ª∞™ ¥¿∫ª¨π∞¨∫ æ ®∫ π¨±¨™ª¨´ 2ª ºÆº∫ª∞µ¨ Ø¨≥´ " ®µ´ ∞µ ªØ∞∫ Ø¨ ∞∫ ™≥∂∫¨π ª∂ ªØ¨ Ω∞¨æ ∫ ∂≠ 2ª "¿∑π∞®µTAªØ®µªØ∂∫¨∂≠/∂∑¨2ª 2ª¨∑Ø®µ"ªØ®ªæ Ø∞≥¨ªØ¨∫®™π®¥¨µª∫∂≠∫™Ø∞∫¥®ª∞™∫¥®¿ ©¨™∂µ∫∞´¨π¨´Ω®≥∞´!ªØ¨¿®π¨µ∂ª¨≠≠∞™®™∞∂º∫ TB3Ø¨∂™™®∫∞∂µ≠∂π1∂¥¨1∫π¨±¨™ª∞∂µ∂≠ªØ∞∫ ª¨®™Ø∞µÆ ™®¥¨ ∞µ ªØ¨ ∫¨Ω¨µª¨¨µªØ ™¨µªºπ¿ æ Ø¨µ ªØ¨ )®µ∫¨µ∞∫ª∫ ™∞ª¨´ 2ª ºÆº∫ª∞µ¨1∫ ª¨®™Ø∞µÆ ∞µ ∫º∑∑∂πª ∂≠ ªØ¨∞π ™≥®∞¥ ªØ®ª ∂ºª∫∞´¨ ªØ¨ "Øºπ™Ø ªØ¨π¨ ∞∫ µ∂ Æπ®™¨ ¨øªπ® ¨™™≥¨∫∞®¥ µº≥≥® ™∂µ™¨´∞ªºπ Æπ®ª∞® 3Ø¨∞π ª¨®™Ø∞µÆ " ®µ´ 2ª ºÆº∫ª∞µ¨1∫ æ ∞ªØ ∞ª " æ ®∫ ¨ø∑π¨∫∫≥¿™∂µ´¨¥µ¨´©¿/∂∑¨"≥¨¥¨µª7(∞µ?

21 Ibid. 22 Ibid. 23 Florovsky, Fr. George, The Boundaries of the Church (Collected Works, Vol. XIII, pp. 36). “Strictly speaking, the theological premises of St. Cyprian’s teaching have never been disproved. Even St. Augustine was not so very far from St. Cyprian. He argued with the Donatists, not with St. Cyprian himself, and he did not confute St. Cyprian; indeed, his argument was more about practical measures and conclusions. In his reasoning about the unity of the Church, about the unity of love, as the necessary and decisive condition of the saving power of the sacraments, St. Augustine really only repeats St. Cyprian in new words.” 24 Ibid. p. 42. For St. Augustine, this is so because “division withers love and without love salvation is impossible.” 25 Laux, Fr. John, Catholic Apologetics (Rockford,Illinois: Tan, 1990), p. 126. 26 Adam, Karl, The Spirit of Catholicism (New York: Macmillan, 1943), p. 190. “The assertion that the Catholic Church of later centuries has developed the ideas of St. Cyprian and St. Augustine, that she has “continually sharpened the principle of exclusiveness and so continually narrowed Catholicism” (Heiler) is in contradiction with the plain facts of history. For the truth is that the later Church corrected the original rigorism of the ancient African theologians and maintained that God’s grace worked even outside the Catholic body. Non-Catholic sacraments have the power to sanctify and save, not only objectively, but also subjectively.” (p. 192). 27 The Lateran Council declaration reads: “The mystery of baptism…provided by anyone according to the called for type of the Church, effects salvation.” (Concilium Lateranense IV, cap. I, De fide catholica). 28 , «’ » , p.196n.

4 "∂ºµ™∞≥∂≠%≥∂π¨µ™¨?BA=2?BB7 æ Ø∞≥¨ªØ¨"∂ºµ™∞≥∂≠3π¨µª?7B72?78AÆ∂¨∫∫∂≠®π®∫ª∂ ®µ®ªØ¨¥®ª∞¡¨ ®µ¿∂µ¨ æ Ø∂ ∫®¿∫ ªØ®ª ªØ¨ ©®∑ª∞∫¥ ∑¨π≠∂π¥¨´ ©¿ Ø¨π¨ª∞™∫ ∞∫ µ∂ª Ω®≥∞´ !T> 3Ø¨ 1∂¥®µ "®ªØ∂≥∞™ "∂´¨∫ ∂≠ "®µ∂µ +®æ ≠π∂¥ ?>?< ®µ´ ?>=A ≥∞≤¨æ ∞∫¨ ™∂µ≠∞π¥ ªØ∞∫ ∑∂∫∞ª∞∂µ A@ 3Ø¨3Ø¨∂≥∂Æ∞™®≥2™Ø∞∫¥∂≠5 ®ª∞™®µ(( 3Ø∞∫ ©π∞µÆ∫ º∫ ª∂ ™∂µª¨¥∑∂π®π¿ 1∂¥®µ "®ªØ∂≥∞™∞∫¥ ®µ´ ªØ¨ ´¨™∞∫∞∂µ∫ ∂≠ ªØ¨ 2¨™∂µ´5 ®ª∞™®µ"∂ºµ™∞≥ A?(µØ∞∫®µ®≥¿∫∞∫∂≠ªØ¨´¨™∞∫∞∂µ∫∂≠5 ®ª∞™®µ(( %π )∂Øµ, ¨¿¨µ´∂π≠ ™®≥≥∫ ª∂ ∂ºπ ®ªª¨µª∞∂µ ªæ ∂ ®∫∑¨™ª∫ ∂≠ 1∂¥¨1∫ µ¨æ ´¨™π¨¨∫ " ´¨™π¨¨∫ æ Ø∞™Ø ™∂¥©∞µ¨ ª∂ ™π¨®ª¨≠ºµ´®¥¨µª®≥ªØ¨∂≥∂Æ∞™®≥´∞∫™∂π´ . µªØ¨∂µ¨Ø®µ´ ®∫∞∫∫∑¨™∞≠∞¨´∞µªØ¨#¨™π¨¨∂µ ªØ¨ "Øºπ™Ø ((( TT ªØ∂∫¨ ©∞∫Ø∂∑∫ æ Ø∞™Ø ´∂ µ∂ª Ø®Ω¨ ™∂¥¥ºµ∞∂µ æ ∞ªØ ªØ¨ ªØπ∂µ¨ ∂≠ 1∂¥¨ Ø®Ω¨ µ∂ ´∂Æ¥®ª∞™ ®ºªØ∂π∞ª¿ æ Ø®ª∫∂¨Ω¨π . µ ªØ¨ ∂ªØ¨π Ø®µ´ ªØ¨π¨ ¨ø∞∫ª Ω®≥∞´! ¥¿∫ª¨π∞¨∫ ∑¨π≠∂π¥¨´ ∂ºª∫∞´¨ ªØ¨ "Øºπ™Ø ∫º™Ø ªØ®ª ∞ª ∞∫ ∑∂∫∫∞©≥¨ ª∂ ®™™¨∑ª ªØ¨ ∞´¨® ∂≠ ∑®πª∞®≥ ™∂¥¥ºµ∞∂µAT ®µ´ ® ≥∞¥∞ª¨´ ∑π®™ª∞™¨ ∂≠ ∫®™π®¥¨µª®≥ ™∂¥¥ºµ∞∂µ æ ∞ªØ ∫¨∑®π®ª¨´ "Øπ∞∫ª∞®µ∫ "∂¥©∞µ∞µÆªØ¨∫¨ªæ ∂∞´¨®∫ªØ¨π¨®∑∑¨®π∫®≥¨Æ®≥∞∫ª∞™µ∂ª∞∂µ∂≠ªØ¨"Øºπ™Ø æ Ø∞™Ø∫¨¨∫∞ª®∫®æ ∂π≥´æ ∞´¨∞µ∫ª∞ªºª∞∂µ∂≠™∂µªπ∂≥®µ´´∂Æ¥®ª∞™∫¨™ºπ∞ª¿ ∫¨∑®π®ª∞µÆªØ¨ "Øπ∞∫ª ∂≠ ªØ¨ ¥¿∫ª¨π∞¨∫ ≠π∂¥ ´∂Æ¥®ª∞™ 3πºªØ ! '¨µ™¨ ªØ¨π¨ ∞∫ ™π¨®ª¨´ ® ªØ¨∂≥∂Æ∞™®≥ ∫™Ø∞∫¥©¨ªæ ¨¨µªØ¨∫®™π®¥¨µª®≥∑π¨∫¨µ™¨∂≠"Øπ∞∫ª®µ´'∞∫π¨Ω¨≥®ª∞∂µ®∫ºµ∞∏º¨3πºªØ!

29 See: The Council of Trent, Period 1, Session VII, Canon 4: where it is stated: “Si quis dixerit, baptifmum, qui etiam datur ab haereticis in nomine Patris, & Filii, & Spiritus fancti, cum intentione faciendi quod facit ecclefia, non effe verum batifmum, anathema fit.” In Latin sacramental theology an important legalistic distinction is made between “the power of orders” and “the power of jurisdiction.” On the strength of this theoretical division of power Roman Catholics recognize the validity of the sacraments of schismatics and heretics “so far as their nature requires only the power of orders and not also the power of jurisdiction.” Adam, Karl, The Spirit of Catholicism, p. 191. 30 , «’ » , p.196n. 31 These decisions, in regard to the theology of baptism, are seen by Roman Catholics to be the fruit of the work of those theologians who were “making space theologically for ecumenical openness.” Scampini, Fr Jorge A, OP, ‘We acknowledge one baptism for the forgiveness of sins’: From the Church’s statement of faith to the challenge to accept one another just as Christ accepted us (cf. Rom. 15:7), a lecture delivered to the Plenary Commission of the Commission on Faith and Order at their 28 July - 6 August 2004 meeting held in Kuala Lumpur, Malaysia, note 15. In particular he cites the “contributions made prior to Vatican II by theologians associated with the ‘spiritual ecumenism’ movement, which emerged in Lyon under the inspiration of P Couturier: P Michalon, ‘L’étendue de l’Église’, Irenikon 20 (1947), pp. 140-163; L Richard, ‘Une thèse fondamentale de l’oecuménisme: le baptême, incorporation visible à l’Église’ in Nouvelle revue théologique 74 (1952), pp. 485-492. There is [also] wide recognition of the contribution made by Cardinal A Bea during the Council....” 32 See chapter 1, number 3 of the Decree on Ecumenism. There we read: “For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church.” And, further on, we read: “Those brethren divided from us also carry out many liturgical actions of the Christian religion. In ways that vary according to the condition of each Church or community, these liturgical actions most certainly can truly engender a life of grace, and, one must say, can aptly access to the communion of salvation. It follows that the separated Churches and communities as such, though we believe they suffer from defects already mentioned, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church” (Emphasis mine). Further on, the theological schism which Fr. Meyendorf speaks of is most acutely made manifest when for purposes of expressing unity common worship is forbidden, but for purposes of obtaining grace it is commended: “The expression of unity very generally forbids common worship. Grace to be obtained sometimes commends it.” (see ch. 2 no. 8) This is so since unity is not expressed in the Eucharist but in Christ’s supposed vicar on earth, the Pope.

5 æ ∞ªØªØ¨®ºªØ∂π∞ª¿∂≠¨ø∑π¨∫∫∞µÆ´∂Æ¥®ª∞™ª¨®™Ø∞µÆ:©¨∞µÆ;∫¨∑®π®ª¨´≠π∂¥ªØ¨π¨®≥∞ª¿∂≠ ªØ¨¥¿∫ª¨π∞¨∫ !AA 3Ø¨1¨™∂Æµ∞ª∞∂µ∂≠'¨π¨ª∞™®≥!®∑ª∞∫¥∑¨π∫¨©¿.πªØ∂´∂ø$™º¥¨µ∞∫ª∫ '®Ω∞µÆ ªØº∫ ª∂º™Ø¨´ º∑∂µ ¨™™≥¨∫∞∂≥∂Æ∞™®≥ ∑∂∞µª∫ ∂≠ ∞µª¨π¨∫ª ∞µ +®ª∞µ ∫®™π®¥¨µª®≥ ªØ¨∂≥∂Æ¿ æ ¨ ™®µ ©¨ªª¨π ºµ´¨π∫ª®µ´ π¨™¨µª ®Æπ¨¨¥¨µª∫ ®µ´ ∫ª®ª¨¥¨µª∫ ©¿ . πªØ∂´∂ø ¨™º¥¨µ∞∫ª∫ ≥ªØ∂ºÆØ ªØ¨π¨ æ ¨π¨ ∫∂¥¨ ∫™®ªª¨π¨´ . πªØ∂´∂ø æ Ø∂ ¨Ω¨µ ©¨≠∂π¨ 5 ®ª∞™®µ (( º∑Ø¨≥´ªØ¨≥¨Æ∞ª∞¥®™¿∂≠Ø¨ª¨π∂´∂ø©®∑ª∞∫¥∑¨π∫¨ ABºµ´¨πªØ¨®∑∑®π¨µª∞µ≠≥º¨µ™¨∂≠ªØ¨ ™∂ºµ™∞≥®µ´∞ª∫∂∑¨µ∞µÆº∑!∂≠µ¨æ ∑∂∫∫∞©∞≥∞ª∞¨∫ ªØ¨µº¥©¨πØ®∫π∞∫¨µ´π®¥®ª∞™®≥≥¿ ∫¨®π≥¿®∫?><7 π™Ø©∞∫Ø∂∑ ªØ¨µ®Æ∂π®∫* ∂≤≤∞µ®≤∞∫∂≠3Ø¿®ª¨∞π®®µ´& π¨®ª!π∞ª®∞µ ∂≠ ªØ¨ $™º¥¨µ∞™®≥ /®ªπ∞®π™Ø®ª¨ ∞µ Ø∞∫ ∫¿µ∂´∞™®≥≥¿2©≥¨∫∫¨´ ®µ´ ®ºªØ∂π∞¡¨´ 3Ø¿®ª¨∞π® "∂µ≠¨∫∫∞∂µ!´¨™≥®π¨´ªØ®ª®≥≥"Øπ∞∫ª∞®µ∫©¨≥∞¨Ω¨∞µªØ¨∫®¥¨!®∑ª∞∫¥©¿æ Ø∞™Ø®≥≥Ø®Ω¨ ©¨™∂¥¨¥¨¥©¨π∫∂≠'∞∫!∂´¿ªØ¨"Øºπ™Ø !A73¨µ¿¨®π∫≥®ª¨π ªØ¨ªØ¨µ≥®¿ªØ¨∂≥∂Æ∞®µ)∂Øµ 9∞¡∂º≥∞∫∑π¨∫¨µª´®¿, ¨ªπ∂∑∂≥∞ª®µ∂≠/¨πÆ®¥∂µ ∑π∂∑∂∫¨´∫∑¨®≤∞µÆ∂≠ªØ¨≥∞¥∞ª∫∂≠ªØ¨ "Øºπ™Ø ∂µ ªØ¨ ©®∫∞∫ ∂≠ ©®∑ª∞∫¥®≥ ºµ∞ª¿ !A8 '¨ ´¨™≥®π¨´ ªØ®ª ∞ª ∞∫ ©®∑ª∞∫¥ æ Ø∞™Ø ´¨≥∞µ¨®ª¨∫ ªØ¨ ©∂ºµ´®π∞¨∫ ∂≠ ªØ¨ "Øºπ™Ø ®µ´ ªØ®ª ®≥≥ "Øπ∞∫ª∞®µ∫ ®π¨ ©®∑ª∞¡¨´ 3Øº∫ ∞ª

33 $% ’ & , ' . ( , 1967. #)# %% *: % (., )$# ., Clement O., Evdokimov P., Zander L., +., ,% ., , ., Kniazeff A., -., Meyendorf J., -. -., ! ., Schmemann A., Scrima A., pg. 79. As Fr. Meyendorf rightly points out, this idea that there is no essential obstacle to communion in the mysteries in “those cases in which the ‘validity’ of the sacrament in the community of another dogma is recognized” (pg. 80) is not new. Rather, it has been the reigning one in the Protestant world for centuries, which only confirms, and remarkably so, the famous claim by Alexis Khomiakov: ‘Romanism was protestant right from its birth.’” 34 See, for example, Anton Kartashev († 1960), Professor of Church History at St. Sergius Theological School in Paris, France, in Christian Unification: The Ecumenical Problem in Orthodox Consciousness (Paris: YMCA Press, no date.) reprinted in Protopresbyter Michael Pomazansky, Selected Essays ["The Church of Christ and the Contemporary Movement for Unification in Christianity"] [Jordanville, NY: Holy Trinity Monastery, 1996], p. 228. Professor Kartashev writes: “Even Protestant communities, mercilessly breaking contact with apostolic hierarchical succession and the living sacred tradition of the Church, but having preserved the Sacrament of Baptism in the name of the Holy Trinity, continue through this mystagogical door to introduce their members into the bosom of the one invisible Church of Christ and to commune to them that very same Grace of the Holy Spirit. All this gives ground for posing the question of a unification of churches on the basis of their equal rights in their mystic realism, and not on the basis of ‘uniatism,’ i.e. reuniting heretics to Orthodoxy. The reunification of churches should be a manifestation and a concrete incarnation in visible reality of an already invisibly existing unity of the Church.” 35 Kokkinakis, Athenagoras, The Thyateira Confession (London: The Faith Press, 1975), p. 62. 36 Zizoulas, John D. (present-day Metropolitan of Pergamon, Ecumenical Patriarchate) Orthodox Ecclesiology and the Ecumenical Movement by, Sourozh Diocesan Magazine (England), August 1985, Vol. 21, page 23. “If we take into consideration the canons of the early Church, then we can speak of the limits of the Church on the basis, I would suggest, of baptismal unity. By this I mean that baptism is such a decisive point in our existence that it automatically creates a limit between the pre-baptismal and post-baptismal situation: if you are baptized you immediately cease to be what you were. You die, as St. Paul says, with regard to the past and there is therefore a new situation. Baptism does create a limit to the Church. Now with this baptismal limit it is conceivable that there may be division, but any division within these limits is not the same as the division between the Church and those outside of the baptismal limit…I think we must take seriously the baptismal limits of the Church and accept that outside of baptism there is no Church. Within baptism, even if there is a break, a division, a schism, you can still speak of the Church. Even if you take the Eucharistic model as your basis, you will see that this applies to every Christian. Let us take the Liturgy of the early Church as an example: up to the point of the reading of the Scriptures, or, as we still have in the Liturgy today, up to the kiss of peace which is the sign of unity in love and the Creed, which is the sign of unity in faith – up to this point it was conceivable that someone could take part in the Liturgy and then not be allowed to continue for various reasons (as a penance, for instance, or if he was a catechumen). He would then leave before the Sacrament. Now this suggests that we may understand divisions with the Church as taking place precisely at these points: either at the kiss of peace, or at the Creed. If we are not in a position to love one another and to confess the same faith, then there is a break in communion. But this break does not mean that one falls outside the realm of the Church. The Orthodox, in my understanding at least, participate in the ecumenical movement as a movement of baptized Christians, who are in a state of division because they cannot express the same faith together. In the past this happened because of a lack of love which is now, thank God, disappearing.” 6 ≠∂≥≥∂æ ∫ªØ®ª:æ ;∞ªØ∞µ©®∑ª∞∫¥ ¨Ω¨µ∞≠ªØ¨π¨∞∫®©π¨®≤ ®´∞Ω∞∫∞∂µ ®∫™Ø∞∫¥ ¿∂º™®µ∫ª∞≥≥ ∫∑¨®≤∂≠ªØ¨"Øºπ™Ø !A< 2∞ø¿¨®π∫≥®ª¨π ∞µ!®≥®¥®µ´ +¨©®µ∂µ ªØ¨µ∂æ ≠®¥∂º∫!®≥®¥®µ´ Æπ¨¨¥¨µª!æ ®∫ ≠∂π¥º≥®ª¨´ ¥∂µÆ ∞ª∫ ´¨™≥®π®ª∞∂µ∫ ªØ¨ ™≥®∞¥ ∂≠ ® ™∂¥¥∂µ ©®∑ª∞∫¥! ∫ª∂∂´ ∂ºª ®µ´ ºµ´¨πªØ¨∫Ø®´∂æ ∂≠ªØ¨∞¥∑∂πª®µ™¨∂≠5 ®ª∞™®µ(( ?A ∫∞µ™¨ªØ¨/®µ2. πªØ∂´∂ø"∂µ≠¨π¨µ™¨∫®µ´ªØ¨2¨™∂µ´5 ®ª∞™®µ"∂ºµ™∞≥ ªØ¨ π¨´∞∫™∂Ω¨π¿ ®µ´ ªØ¨ Æ∞Ω∞µÆ ®Æ®∞µ ∂≠ ∑π∂∑¨π Ω®≥º¨ ª∂ ªØ¨ "Øºπ™Ø ®∫ ™∂¥¥ºµ∞∂µ ©∂ªØ∂µªØ¨∑®πª∂≠. πªØ∂´∂ø®µ´∂≠"®ªØ∂≥∞™∫ Ø®∫π®´∞™®≥≥¿®≥ª¨π¨´∑¨π∫∑¨™ª∞Ω¨∫ ®µ´ªØº∫®ªª∞ªº´¨∫ . µ¨®™Ø∫∞´¨∞ª∞∫π¨™∂Æµ∞¡¨´ªØ®ªæ Ø®ª"Øπ∞∫ªØ®∫¨µªπº∫ª¨´ª∂ '∞∫ "Øºπ™ØZ∑π∂≠¨∫∫∞∂µ ∂≠ ®∑∂∫ª∂≥∞™ ≠®∞ªØ ∑®πª∞™∞∑®ª∞∂µ ∞µ ªØ¨ ∫®¥¨ ∫®™π®¥¨µª∫ ®©∂Ω¨®≥≥ªØ¨∂µ¨∑π∞¨∫ªØ∂∂´™¨≥¨©π®ª∞µÆªØ¨∂µ¨∫®™π∞≠∞™¨∂≠"Øπ∞∫ª ªØ¨®∑∂∫ª∂≥∞™ ∫º™™¨∫∫∞∂µ∂≠©∞∫Ø∂∑∫Z™®µµ∂ª©¨™∂µ∫∞´¨π¨´ªØ¨¨ø™≥º∫∞Ω¨∑π∂∑¨πª¿∂≠∂µ¨∂≠∂ºπ "Øºπ™Ø¨∫ (µ ªØ∞∫ ™∂µª¨øª ∞ª ∞∫ ™≥¨®π ªØ®ª π¨©®∑ª∞∫¥ ¥º∫ª ©¨ ®Ω∂∞´¨´ $¥∑Ø®∫∞∫ ¥∞µ¨ . µ ªØ¨ Ø¨¨≥∫ ∂≠ ªØ¨ !®≥®¥®µ´ Æπ¨¨¥¨µª ªØ¨ /π∞¥®ª¨ ∂≠ ªØ¨ "Øºπ™Ø ∂≠ "∂µ∫ª®µª∞µ∂∑≥¨ ≥∞≤¨æ ∞∫¨ ™∂µªπ∞©ºª¨´ ® ´¨™≥®π®ª∞∂µ ∂≠ ©®∑ª∞∫¥®≥ ºµ∞ª¿ ! (µ ªØ¨ )∂∞µª #¨™≥®π®ª∞∂µ"®≥≥ª∂4 µ∞ª¿!∂≠/∂∑¨)∂Øµ/®º≥((®µ´/®ªπ∞®π™Ø!®πªØ∂≥∂¥¨æ ∂µ)ºµ¨T> ?>>7 ªØ¨ ≠∂≥≥∂æ ∞µÆ ´¨™≥®π®ª∞∂µ æ ®∫ ¥®´¨ ™∂¥¥∂µ ∫®™π®¥¨µª®≥ ™∂µ™¨∑ª∞∂µ ∂≠ ªØ¨ ™Øºπ™ØØ®∫¨¥¨πÆ¨´ ∫º∫ª®∞µ¨´®µ´∑®∫∫¨´∂µ∞µª∞¥¨©¿ªØ¨®∑∂∫ª∂≥∞™∫º™™¨∫∫∞∂µCæ ¨ ºπÆ¨ ∂ºπ ≠®∞ªØ≠º≥ "®ªØ∂≥∞™∫ ®µ´ . πªØ∂´∂ø ª∂ π¨∞µ≠∂π™¨ ªØ¨ ∫∑∞π∞ª ∂≠ ©π∂ªØ¨πØ∂∂´ æ Ø∞™Ø ∫ª¨¥∫≠π∂¥ªØ¨∂µ¨©®∑ª∞∫¥®µ´≠π∂¥∑®πª∞™∞∑®ª∞∂µ∞µªØ¨∫®™π®¥¨µª®≥≥∞≠¨ ! , ¨ªπ∂∑∂≥∞ª®µ, ®ø∞¥∂∫∂≠ ¨µ∂∫$™º¥¨µ∞™®≥/®ªπ∞®π™Ø®ª¨ ®≠¨πΩ¨µª∫º∑∑∂πª¨π∂≠ªØ¨ !®≥®¥®µ´ Æπ¨¨¥¨µª ®≥∫∂ ©¨≥∞¨Ω¨∫ ªØ®ª ªØ¨ . πªØ∂´∂ø ª¨®™Ø∞µÆ π¨™∂Æµ∞¡¨∫ Ø¨ª¨π∂´∂ø ©®∑ª∞∫¥∑¨π∫¨ '¨´¨™≥®π¨´ªØ¨≠∂≥≥∂æ ∞µÆ∞µØ∞∫´∞∂™¨∫®µ±∂ºπµ®≥6Ø¨µæ ¨∑π∂≠¨∫∫≠®∞ªØ ∞µ ∂µ¨ "Øπ∞∫ª∞®µ ©®∑ª∞∫¥ ≠∂π ªØ¨≠∂πÆ∞Ω¨µ¨∫∫ ∂≠ ∫∞µ∫ æ ¨ ´∂µ∂ª ¥¨®µ ©¿ ªØ®ª . πªØ∂´∂ø ©®∑ª∞∫¥ ©ºª®µ¿"Øπ∞∫ª∞®µ©®∑ª∞∫¥ !. πªØ∂´∂ø¿®µ´1∂¥®µ"®ªØ∂≥∞™∞∫¥ ªØ¨ªæ ∂\∫∞∫ª¨π ™Øºπ™Ø¨∫1 ∂≠ ∂≥´ ™∂µª∞µº¨ ª∂ π¨™∂Æµ∞¡¨ ∂µ¨ ®µ∂ªØ¨π1∫ ©®∑ª∞∫¥ ®∫ æ ¨≥≥ ®∫ ªØ¨ ∂ªØ¨π ∫®™π®¥¨µª∫ ™¨≥¨©π®ª¨´ ∞µ ªØ¨∫¨ ™Øºπ™Ø¨∫ ! 3Ø¨ π¨©®∑ª∞∫¥ ©¿ . πªØ∂´∂ø ∂≠ ©®∑ª∞¡¨´ Ø¨ª¨π∂´∂ø"Øπ∞∫ª∞®µ∫∞∫∞µ∫∑∞π¨´©¿]µ®ππ∂æ 2¥∞µ´¨´µ¨∫∫ ≠®µ®ª∞™∞∫¥®µ´©∞Æ∂ªπ¿ !:(ª;∞∫ ®µ ∞µ±º∫ª∞™¨ ™∂¥¥∞ªª¨´ ®Æ®∞µ∫ª "Øπ∞∫ª∞®µ ©®∑ª∞∫¥ ®µ´ ¨Ω¨µªº®≥≥¿ ® ©≥®∫∑Ø¨¥¿ ®Æ®∞µ∫ª & ∂´1∫'∂≥¿2∑∞π∞ª6Ø∂∞∫®ªæ ∂π≤®ª®µ¿"Øπ∞∫ª∞®µ©®∑ª∞∫¥ ”A= , ¨ªπ∂∑∂≥∞ª®µ , ®ø∞¥∂∫ !∞∫Ø∂∑ #¨¥¨ªπ∞∂∫ ∂≠ 7®µªØ∂º %π ≥¨ø®µ´¨π & ∂≥∞ª¡∞µ %π ≥≤∞Ω∞®´∞∫ "®≥∞Ω®∫ /π∂≠¨∫∫∂π )∂Øµ $π∞™≤∫∂µ ®µ´ ∂ªØ¨π∫ æ ¨π¨ ®¥∂µÆ ªØ¨ . πªØ∂´∂ø π¨∑π¨∫¨µª®ª∞Ω¨∫ æ Ø∂ ∫∞Æµ¨´ ªØ¨ Æπ¨¨´ 2ª®ª¨¥¨µª ∂≠ ªØ¨ - ∂πªØ ¥¨π∞™®µ . πªØ∂´∂ø2 "®ªØ∂≥∞™ 3Ø¨∂≥∂Æ∞™®≥ "∂µ∫º≥ª®ª∞∂µ ∂µ !®∑ª∞∫¥ ®µ´ 2®™π®¥¨µª®≥ $™∂µ∂¥¿ ! (∫∫º¨´ ∞µ ?>>> ∞ªæ ®∫®µ®ªª¨¥∑ªª∂®µ∫æ ¨π™π∞ª∞™∫∂≠ªØ¨!®≥®¥®µ´ Æπ¨¨¥¨µª®∫æ ¨≥≥®∫ª∂∞∫∫º¨® ™π∞ª∞∏º¨ ∂≠ ∫®™π®¥¨µª®≥ ¨™∂µ∂¥¿ !¨∫∞´¨∫ ≥®©¨≥∞µÆ 2ª - ∞≤∂´¨¥∂∫ ªØ¨ ªØ∂µ∞ª¨ ®µ ∞µµ∂Ω®ª∂π! ≠∂π Ø∞∫ ™∂µªπ∞©ºª∞∂µ ª∂ ªØ¨ "Øºπ™Ø1∫ ªπ®´∞ª∞∂µ π¨Æ®π´∞µÆ ¨™∂µ∂¥¿ ªØ¨ "∂µ∫º≥ª®ª∞∂µ∫ª®ª¨´ªØ¨≠∂≥≥∂æ ∞µÆ 3Ø¨. πªØ∂´∂ø®µ´"®ªØ∂≥∞™¥¨¥©¨π∫∂≠∂ºπ"∂µ∫º≥ª®ª∞∂µ®™≤µ∂æ ≥¨´Æ¨ ∞µ©∂ªØ∂≠ ∂ºπ ªπ®´∞ª∞∂µ∫ ® ™∂¥¥∂µ ª¨®™Ø∞µÆ ®µ´ ® ™∂¥¥∂µ ≠®∞ªØ ∞µ ∂µ¨ ©®∑ª∞∫¥ ´¨∫∑∞ª¨ ∫∂¥¨Ω®π∞®ª∞∂µ∫∞µ∑π®™ª∞™¨æ Ø∞™Ø æ ¨©¨≥∞¨Ω¨ ´∂µ∂ª®≠≠¨™ªªØ¨∫º©∫ª®µ™¨∂≠ªØ¨

37 Ibid. 38 Metropolitan Maximos of Pittsburgh, The Journal of the Diocese of Pittsburgh, The Illuminator [Summer 1995]. 7 ¥¿∫ª¨π¿ 6¨ ®π¨ ªØ¨π¨≠∂π¨ ¥∂Ω¨´ ª∂ ´¨™≥®π¨ ªØ®ª æ ¨ ®≥∫∂ π¨™∂Æµ∞¡¨ ¨®™Ø ∂ªØ¨π∫ ©®∑ª∞∫¥ ®∫ ∂µ¨ ®µ´ ªØ¨ ∫®¥¨ 3Ø∞∫ π¨™∂Æµ∞ª∞∂µ Ø®∫ ∂©Ω∞∂º∫ ¨™™≥¨∫∞∂≥∂Æ∞™®≥ ™∂µ∫¨∏º¨µ™¨∫ 3Ø¨"Øºπ™Ø∞∫∞ª∫¨≥≠©∂ªØªØ¨¥∞≥∞¨º®µ´ªØ¨¨≠≠¨™ª∂≠©®∑ª∞∫¥ ®µ´∞∫ µ∂ª ∂≠ ∂ºπ ¥®≤∞µÆ 3Ø∞∫ π¨™∂Æµ∞ª∞∂µ π¨∏º∞π¨∫ ¨®™Ø ∫∞´¨ ∂≠ ∂ºπ ´∞®≥∂Æº¨ ª∂ ®™≤µ∂æ ≥¨´Æ¨®µ¨™™≥¨∫∞®≥π¨®≥∞ª¿∞µªØ¨∂ªØ¨π (µ∂ºπ™∂¥¥∂µπ¨®≥∞ª¿∂≠©®∑ª∞∫¥ æ ¨´∞∫™∂Ω¨πªØ¨≠∂ºµ´®ª∞∂µ∂≠∂ºπ´∞®≥∂Æº¨ ®∫æ ¨≥≥®∫ªØ¨≠∂π™¨®µ´ºπÆ¨µ™¿∂≠ªØ¨ +∂π´)¨∫º∫1∑π®¿¨π]ªØ®ª®≥≥¥®¿©¨∂µ¨ ]'¨π¨ ≠∞µ®≥≥¿ ∞∫ªØ¨™¨πª®∞µ©®∫∞∫≠∂πªØ¨ ¥∂´¨πµº∫¨∂≠ªØ¨∑Øπ®∫¨ ]∫∞∫ª¨π™Øºπ™Ø¨∫]A>$¥∑Ø®∫∞∫¥∞µ¨ %∂π∂ºπ∑ºπ∑∂∫¨∫Ø¨π¨ æ Ø®ª∫Ø∂º≥´©¨™≥¨®π∞∫ªØ¨∞¥∑∂πª®µªπ∂≥¨ªØ¨1∂¥®µ"®ªØ∂≥∞™ ªØ¨∂π¿ ∂≠ ©®∑ª∞∫¥®≥ ºµ∞ª¿! ∑≥®¿¨´ ∞µ ªØ∞∫ ®Æπ¨¨¥¨µª (µ Ø∞∫ ©π∞¨≠ ®µ®≥¿∫∞∫ ∂≠ ªØ¨ ´∂™º¥¨µª , ¨ªπ∂∑∂≥∞ª®µ '∞¨π∂ªØ¨∂∫ 5 ≥®™Ø∂∫ ∂≠ - ®≠∑®≤ª∂∫ ´¨™≥®π¨∫ ªØ¨ ≠®≥∫∞ª¿ ∂≠ ©®∑ª∞∫¥®≥ ºµ∞ª¿! ®µ´ π∞ÆØª≥¿ ∞´¨µª∞≠∞¨∫ ∞ª ®∫ ∫∞¥∑≥¿ ®µ∂ªØ¨π Ω¨π∫∞∂µ ∂≠ ªØ¨ ¥º™Ø2 ™∂µ´¨¥µ¨´ ©π®µ™Ø ªØ¨∂π¿ ! '¨ æ π∂ª¨ ªØ®ª ∞ª ∞∫ ∂©Ω∞∂º∫ ªØ®ª :. πªØ∂´∂ø; ¨™º¥¨µ∞∫ª∫ ºµ´¨π∫ª®µ´ªØ¨®™™¨∑ª®µ™¨∂≠ªØ¨©®∑ª∞∫¥∂≠Ø¨π¨ª∞™∫"®ªØ∂≥∞™∫®µ´/π∂ª¨∫ª®µª∫ æ Ø∂Ø®Ω¨ ®≥ª¨π¨´ªØ¨´∂Æ¥®∂≠ªØ¨'∂≥¿3π∞µ∞ª¿®µ´∂ªØ¨π´∂Æ¥®∫ª∂¥¨®µ®™™¨∑ª∞µÆªØ¨¨™™≥¨∫∞®≥ ∫ª®ªº∫∂≠Ø¨π¨ª∞™®≥©∂´∞¨∫®µ´ æ ∂π∫¨∫ª∞≥≥ ªØ®ªªØ¨ªæ ∂"Øºπ™Ø¨∫ !+®ª∞µ®µ´. πªØ∂´∂ø ®π¨ ºµ∞ª¨´ ∞µ ∫∑∞ª¨ ∂≠ ∫¥®≥≥! ´∞≠≠¨π¨µ™¨∫ ∂π ªØ®ª æ ¨ ´¨π∞Ω¨ ≠π∂¥ ªØ¨ ∫®¥¨ "Øºπ™Ø ®µ´ ∫Ø∂º≥´ ∫¨¨≤ ª∂ π¨ªºπµ ª∂ ∞ª ªØ¨π¨©¿ ≠∂π¥∞µÆ ªØ¨∂µ¨ ®µ´ ∂µ≥¿ "Øºπ™Ø 3Ø∞∫ ∞∫ ® ©≥®ª®µª ¨ø∑π¨∫∫∞∂µ∂≠ªØ¨©π®µ™ØªØ¨∂π¿ !B@ µ¨ø∑π¨∫∫∞∂µ∂≠ªØ¨©π®µ™ØªØ¨∂π¿∂µªØ¨©®∫∞∫∂≠®™∂¥¥∂µ©®∑ª∞∫¥!∞∫®≥∫∂™≥¨®π≥¿ ≠∂ºµ´ ∞µ ª¨øª ®´∂∑ª¨´ ®µ´ ∫∞Æµ¨´ ©¿ . πªØ∂´∂ø ¨™º¥¨µ∞∫ª∫ ®ª ªØ¨ 2¨™∂µ´ $ºπ∂∑¨®µ $™º¥¨µ∞™®≥ ∫∫¨¥©≥¿ ∂≠ ªØ¨ "∂ºµ™∞≥ ∂≠ $ºπ∂∑¨®µ "Øºπ™Ø¨∫ ∞µ )ºµ¨ ∂≠ ?>>< 3Ø¨π¨ æ ¨ π¨®´(µªØ¨©®∑ª∞∫¥®≥æ ®ª¨πæ ¨π¨™∂Æµ∞∫¨ªØ¨∑π¨∫¨µ™¨∂≠ªØ¨2∑∞π∞ª æ Ø∂∞∫ªØ¨∫∂ºπ™¨∂≠ ®≥≥ ≥∞≠¨ ®µ´ ¥®≤¨∫ º∫ ∑®πª ∂≠ ªØ¨ ©∂´¿ ∂≠ "Øπ∞∫ª !B? 6¨ π¨™∂¥¥¨µ´ ªØ®ª ªØ¨ ™Øºπ™Ø¨∫C∫¨¨≤ª∂®™Ø∞¨Ω¨¥ºªº®≥π¨™∂Æµ∞ª∞∂µ∂≠©®∑ª∞∫¥®¥∂µÆ®≥≥"Øπ∞∫ª∞®µ™Øºπ™Ø¨∫ !BT %∞µ®≥≥¿ ∞µ )º≥¿ ∂≠ ªØ∞∫ ¿¨®π T@@B ªØ¨ º∫ªπ®≥∞®µ ´∞∂™¨∫¨∫ ∂≠ ªØ¨ /®ªπ∞®π™Ø®ª¨∫ ∂≠ "∂µ∫ª®µª∞µ∂∑≥¨ µª∞∂™Ø ®µ´1∂¥®µ∞®∫∞Æµ¨´ªØ¨∫∂2™®≥≥¨´"∂Ω¨µ®µª∞µÆ#∂™º¥¨µª!∂≠ ªØ¨- ®ª∞∂µ®≥"∂ºµ™∞≥∂≠"Øºπ™Ø¨∫∂≠ º∫ªπ®≥∞® æ Ø¨π¨©¿ªØ¨¿π¨™∂Æµ∞¡¨ªØ¨2®™π®¥¨µª∂≠ !®∑ª∞∫¥ ®´¥∞µ∞∫ª¨π¨´ ∞µ ªØ¨ Ø¨ª¨π∂´∂ø ™∂¥¥ºµ∞ª∞¨∫ 1∂¥®µ "®ªØ∂≥∞™ - ∂µ2 "Ø®≥™¨´∂µ∞®µ µÆ≥∞™®µ +ºªØ¨π®µ "∂µÆπ¨Æ®ª∞∂µ®≥∞∫ª ®µ´4 µ∞ª∞µÆ®µ´∑π∂¥∂ª¨ªØ¨º∫¨ ∂≠®™∂¥¥∂µ"¨πª∞≠∞™®ª¨∂≠!®∑ª∞∫¥ !BA3Ø®ª∞∫ª∂∫®¿ . πªØ∂´∂øØ∞¨π®π™Ø∫∞µ º∫ªπ®≥∞®

39 Baptism and Sacramental Economy, An Agreed Statement of The North American Orthodox-Catholic Theological Consultation, St. Vladimirs Orthodox Seminary, Crestwood, New York, June 3, 1999 40 Ekklesiastike Parembase, No. 71 (December 2001) [In Greek]. Translated by and printed from Orthodox Tradition, Vol XX, No 2, pp. 40-43. Metropolitan Hierotheos includes the following excerpt from Protopresbyter George Dragas’ “Summary and Critique” of the Agreed Statement, in which he concludes that “this inquiry into sacramental theology is devoid of any ecclesiological basis and that it onesidedly interprets—or rather, misinterprets—the facts of Orthodox sacramental practice, and particularly vis-à-vis the heterodox at different periods in the history of the Church. These recommendations and conclusions and, indeed, the entire Agreed Statement are the epitome of Western skepticism. Their acceptance by Orthodox theologians signals a deliberate betrayal of Orthodox views and a capitulation to the outlook of Western ecumenism. This is something that we should reject.” 41 Final Document 2, Basic Text, §§ 33. 42 Final Document 3, Recommendations for Action, §§ 1.1. 43 The text of the “Covenanting” agreement reads: “We agree together to recognise the Sacrament of Baptism administered in each other’s church, and to promote the use of the common Certificate of Baptism. Signed by: The Anglican Church of Australia, Antiochian Orthodox Church, Armenian Apostolic Church, Congregational Federation of Australia, Greek Orthodox Archdiocese of Australia, Lutheran Church of Australia, Roman Catholic Church in Australia, Romanian Orthodox Church, Uniting Church in Australia.” For the complete document see the NCCA website: www.ncca.org.au/_data/page/2/A_National_Covenant_July_041.doc. 8 ®µ´©¿∞¥∑≥∞™®ª∞∂µ∞µ"∂µ∫ª®µª∞µ∂∑≥¨ #®¥®∫™º∫®µ´!º™Ø®π¨∫ª Ø®Ω¨π¨™∂Æµ∞¡¨´©®∑ª∞∫¥ ®∫ ¨ø∞∫ª∞µÆ ∑¨π ∫¨ ∞µ ªØ¨ Ø¨ª¨π∂´∂ø ™∂µ≠¨∫∫∞∂µ∫ ≥ªØ∂ºÆØ ºµ∑π¨™¨´¨µª¨´ ≠∂π ªØ¨ . πªØ∂´∂ø ªØ∞∫ ®Æπ¨¨¥¨µª ∞∫ ™∂µ∫∞∫ª¨µª æ ∞ªØ ªØ¨ 2¨™∂µ´ 5 ®ª∞™®µ "∂ºµ™∞≥ ´¨™≥®π®ª∞∂µ µ®¥¨≥¿ ªØ®ª ¥¨µ æ Ø∂ ©¨≥∞¨Ω¨ ∞µ "Øπ∞∫ª ®µ´Ø®Ω¨ ©¨¨µ ∑π∂∑¨π≥¿ ©®∑ª∞¡¨´®π¨ ©π∂ºÆØª ∞µª∂ ® ™¨πª®∞µ ªØ∂ºÆØ ∞¥∑¨π≠¨™ª ™∂¥¥ºµ∞∂µ æ ∞ªØ ªØ¨ "®ªØ∂≥∞™ "Øºπ™Ø ®≥≥ æ Ø∂ Ø®Ω¨ ©¨¨µ±º∫ª∞≠∞¨´©¿≠®∞ªØ∞µ©®∑ª∞∫¥®π¨∞µ™∂π∑∂π®ª¨´∞µª∂"Øπ∞∫ª9ªØ¨¿ªØ¨π¨≠∂π¨æ ∞ªØÆ∂∂´ π¨®∫∂µ®π¨®™™¨∑ª¨´®∫©π∂ªØ¨π∫©¿ªØ¨™Ø∞≥´π¨µ∂≠ªØ¨"®ªØ∂≥∞™"Øºπ™Ø BB !®∑ª∞∫¥∞∫ ªØ¨µ ªØ¨ ∫®™π®¥¨µª®≥ ©∂µ´ ∂≠ ºµ∞ª¿ ∞µ´¨¨´ ªØ¨ ≠∂ºµ´®ª∞∂µ ∂≠ ™∂¥¥ºµ∞∂µ ®¥∂µÆ ®≥≥ "Øπ∞∫ª∞®µ∫ !B7$¥∑Ø®∫∞∫¥∞µ¨ "∂µ™≥º∫∞∂µ"®≥≥≠∂π®1¨ªºπµª∂2ªπ∞™ªµ¨∫∫ 3Ø¨ Ω∞¨æ ∫ ∑π¨∫¨µª¨´ ©¿ ªØ¨∫¨ . πªØ∂´∂ø ªØ¨∂≥∂Æ∞®µ∫ ®µ´ Ø∞¨π®π™Ø∫ ®π¨ ™≥¨®π≥¿ π¨∫∂µ®µª æ ∞ªØ ªØ∂∫¨ Ø¨≥´ ©¿ 1∂¥®µ "®ªØ∂≥∞™ ªØ¨∂≥∂Æ∞®µ∫ Ω∞¨æ ∫ ¨∫∑¨™∞®≥≥¿ ∑π∂µ∂ºµ™¨´ ®µ´´¨Ω¨≥∂∑¨´∫∞µ™¨ªØ¨2¨™∂µ´5 ®ª∞™®µ"∂ºµ™∞≥ 3Ø¨¿®π¨Ω∞¨æ ∫æ Ø∞™Ø®π¨∫¨ª®Æ®∞µ∫ªªØ¨ /®ªπ∞∫ª∞™™∂µ∫¨µ∫º∫®µ´ªØ¨™®µ∂µ∫∂≠ªØ¨"Øºπ™Ø9Ω∞¨æ ∫æ Ø∞™Ø™∂¥∑π∂¥∞∫¨ªØ¨∞µª¨Æπ∞ª¿ ∂≠ ªØ¨ "Øºπ™Ø ®µ´ Ø∞µ´¨π Ø¨π ¥∞∫∫∞∂µ ©∂Ω¨ ®≥≥ ªØ¨¿ ®π¨ Ω∞¨æ ∫ æ Ø∞™Ø ´∞∫π¨Æ®π´ ªØ¨ ∑π¨¨¥∞µ¨µ™¨ ∂≠ ≠®∞ªØ æ ∞ªØ π¨Æ®π´ ª∂ ºµ∞ª¿ " ¨Ω¨π¿ ≤∞µ´ ∂≠ ºµ∞ª¿ æ Ø¨ªØ¨π ∫∂2™®≥≥¨´ ∑®πª∞®≥!∂π≠º≥≥ ! ∫2ª )∂Øµ"Øπ¿∫∂∫ª∂¥Ø®∫∫ª®ª¨´ 6Ø¨µ®≥≥©¨≥∞¨Ω¨®≥∞≤¨ ªØ¨µºµ∞ª¿ ¨ø∞∫ª∫ !B8 3Ø¨/®ªπ∞∫ª∞™æ ∞ªµ¨∫∫∂µªØ¨∏º¨∫ª∞∂µ∂≠Ø¨π¨ª∞™®≥©®∑ª∞∫¥Ø®∫µ¨Ω¨π©¨¨µ∞µ∏º¨∫ª∞∂µ ´¨∫∑∞ª¨ π¨™¨µª ™≥®∞¥∫ ª∂ ªØ¨ ™∂µªπ®π¿ 2ª ªØ®µ®∫∞º∫ ªØ¨ & π¨®ª ≠∂π ¨ø®¥∑≥¨ ™≥¨®π≥¿ π¨Æ®π´¨´ π∞ÆØª %®∞ªØ ®∫ ¨∫∫¨µª∞®≥ ≠∂π ªØ¨ ®™™∂¥∑≥∞∫Ø¥¨µª ∂≠ ® Æ¨µº∞µ¨ ®µ´ Æπ®™¨2Æ∞Ω∞µÆ !®∑ª∞∫¥ '∞∫æ ∂π´∫∫º™™∞µ™ª≥¿¨ø∑π¨∫∫ªØ¨/®ªπ∞∫ª∞™™∂µ∫¨µ∫º∫ . µªØ∞∫®™™∂ºµª ªØ¨π¨≠∂π¨ ªØ¨2®Ω∞∂ºπ®≥∫∂´∞´µ∂ª∫∞¥∑≥¿™∂¥¥®µ´ª∂!®∑ª∞¡¨ ©ºª≠∞π∫ª∫®¿∫ \3¨®™Ø19ªØ¨µªØº∫\!®∑ª∞¡¨∞µªØ¨- ®¥¨∂≠ªØ¨%®ªØ¨π ®µ´2∂µ ®µ´ '∂≥¿ 2∑∞π∞ª19 ªØ®ª ªØ¨ π∞ÆØª ≠®∞ªØ ¥∞ÆØª ≠∂≥≥∂æ º∑∂µ ≥¨®πµ∞µÆ ®µ´ ª∂Æ¨ªØ¨π æ ∞ªØ ≠®∞ªØ¥∞ÆØª™∂¥¨ªØ¨™∂µ∫¨™π®ª∞∂µ∂≠!®∑ª∞∫¥ 3Ø¨π¨®π¨¥®µ¿∂ªØ¨πØ¨π¨∫∞¨∫ ª∂∂ æ Ø∞™Øº∫¨ªØ¨µ®¥¨∫∂µ≥¿ ©ºªµ∂ª∞µ®π∞ÆØª∫¨µ∫¨ ®∫(Ø®Ω¨∫®∞´ µ∂πæ ∞ªØ∫∂ºµ´ ≠®∞ªØ ®µ´ ∞µ ™∂µ∫¨∏º¨µ™¨ ªØ¨ æ ®ª¨π æ Ø∞™Ø ªØ¨¿ ®´¥∞µ∞∫ª¨π ∞∫ ºµ∑π∂≠∞ª®©≥¨ ®∫ ´¨≠∞™∞¨µª ∞µ ∑∞¨ª¿ ∫∂ ªØ®ª Ø¨ æ Ø∂ ∞∫ ∫∑π∞µ≤≥¨´ ©¿ ªØ¨¥ ∞∫ π®ªØ¨π ∑∂≥≥ºª¨´ ©¿ ∞ππ¨≥∞Æ∞∂µªØ®µπ¨´¨¨¥¨´B<$¥∑Ø®∫∞∫¥∞µ¨ ≥®∫ Æπ¨®ª≥¿≥®™≤∞µÆ∞∫ªØ¨≤∞µ´∂≠™≥®π∞ª¿®µ´´∞π¨™ªµ¨∫∫æ ∞ªØæ Ø∞™Ø2ª ªØ®µ®∫∞º∫ ∫∑¨®≤∫ 3Ø∞∫∞∫©¨™®º∫¨∞µªØ¨∑®∑∞∫ª2¨™º¥¨µ∞∫ªΩ∞∫∞∂µ∂≠©®∑ª∞∫¥®µ´ªØ¨"Øºπ™ØªØ¨π¨∞∫ ∞µ™π¨´∞©≥¨∞µµ¨π™∂µ≠º∫∞∂µ®µ´™∂µªπ®´∞™ª∞∂µ æ Ø∞™Øæ ¨®π¨¨µ™∂ºπ®Æ¨´ª∂©¨≥∞¨Ω¨∞∫π¨®≥≥¿ ∑®π®´∂ø∂π®µª∞µ∂¥¿B= (ª∞∫µ∂ª (ª∞∫±º∫ª∑≥®∞µ∂Ω¨π2≥∂Æ∞™®≥µ¨∫∫ªæ ∞∫ª∞µÆπ¨®≥∞ª¿∞µ∂π´¨πª∂

44 Decree on Ecumenism, chapter 1, number 3. 45 Directory on Ecumenism, chapter 2, number 11. 46 St. John Chrysostom, Homily on Ephesians, 11.3, P.G. 62-85. 47 St. Athanasius the Great, Patrologia Graeca, Vol. XXVI, col 237B (Second Discourse Against the Arians, 42-43). 48 See: Callam, Neville, Introducing One Baptism: Towards Mutual Recognition of Christian Initiation (Faverges II/Revised), a lecture likewise delivered to the Plenary Commission of the Commission on Faith and Order at their 28 July - 6 August 2004 meeting held in Kuala Lumpur, Malaysia. There Mr. Callam, interpreting the statement on Baptism, Eucharist and Ministry [BEM, Faith and Order Paper No. 111, Geneva: World Council of Churches, 1982] states that 9 ™∂µ≠∂π¥ ª∂ ªØ¨ ´¿∫≠ºµ™ª∞∂µ®≥ ≠∂π¥∫ ∂≠ 6¨∫ª¨πµ "Øπ∞∫ª∞®µ ≥∞≠¨ B> µ´ ¿¨ª ©®∑ª∞∫¥®≥ ºµ∞ª¿! π¨∑π¨∫¨µª∫ ªØ¨ ´∂¥∞µ®µª ªØ∂ºÆØª ∞µ ¨™º¥¨µ∞™®≥ ™∞π™≥¨∫ " ∞µ™≥º´∞µÆ ®¥∂µÆ . πªØ∂´∂ø¨™º¥¨µ∞∫ª∫ '¨π¨∞µ≥∞¨∫ªØ¨Æπ¨®ªªπ®Æ¨´¿®µ´ªπ®Ω¨∫ª¿∂≠. πªØ∂´∂øæ ∞ªµ¨∫∫!∞µ ªØ¨¨™º¥¨µ∞™®≥¥∂Ω¨¥¨µª !¿¨¥©π®™∞µÆªØ¨∫∂2™®≥≥¨´ªØ¨∂π¿∂≠∑π∞¥∂π´∞®≥ºµ∞ª¿!∞µªØ¨ ∂µ¨ ™∂¥¥∂µ ©®∑ª∞∫¥! . πªØ∂´∂ø ¨™º¥¨µ∞∫ª∫ Ø®Ω¨ ∑∞ªª¨´ ™Ø®π∞ª¿ ®Æ®∞µ∫ª ªπºªØ ®µ´ ≠ºπªØ¨π∂©∫™ºπ¨´ªØ¨¨ø∞∫ª∞µÆ´∞∫2ºµ∞∂µ! 7@ 6Ø®ª ªØ¨µ ∞∫ ™®≥≥¨´ ≠∂π µ∂æ ∞µ ªØ¨ ≠®™¨ ∂≠ ªØ∞∫ ∞µ≠∞´¨≥∞ª¿_ ∫ ∞µ ª∞¥¨∫ ∑®∫ª æ Ø¨µ ≥¨µ∞¨µ™¿ ∫¨¨¥¨´ ª∂ ¨µ´®µÆ¨π ªØ¨ æ ¨≥≥2©¨∞µÆ ∂≠ ªØ¨ . πªØ∂´∂ø ≠≥∂™≤ ¨ø∑∂∫∞µÆ ªØ¨¥ ª∂ ∞µ≠∞≥ªπ®ª∞∂µ ®µ´ ¨µ™∂ºπ®Æ∞µÆ ªØ¨¥ ª∂ ∞µ´∞≠≠¨π¨µª∞∫¥ ®µ´ ®∑∂∫ª®∫¿ !7? ªØ¨ "Øºπ™Ø ¥º∫ª π¨∫∂πª ª∂ ∫ªπ∞™ªµ¨∫∫!7T ∞µ ªØ¨ π¨™¨∑ª∞∂µ ∂≠ Ø¨ª¨π∂´∂ø ∫ ® ™∂µª¨¥∑∂π®π¿ Ø∞¨π®π™Ø Ø®∫ æ π∞ªª¨µ " ®µ´ æ ∞ªØ ªØ∞∫ ( ™∂µ™≥º´¨ ¥¿ π¨¥®π≤∫ 6Ø¨µ ªØ¨π¨ ∞∫ ∫º™Ø ™∂µ≠º∫∞∂µ ∞ª ∞∫ µ¨™¨∫∫®π¿ ª∂ ®´∂∑ª ®µ ®ªª∞ªº´¨ ∂≠ ∫ªπ∞™ªµ¨∫∫ æ Ø∞™Ø ∑π¨∫¨πΩ¨∫ ªØ¨ ªπºªØ ªØ®ª ®≥≥ æ Ø∂ ≠®≥≥ ∞µª∂Ø¨π¨∫¿®π¨∂ºª∫∞´¨ªØ¨"Øºπ™Ø®µ´ªØ®ªªØ¨'∂≥¿2∑∞π∞ª´∂¨∫µ∂ªæ ∂π≤ª∂©π∞µÆ®©∂ºª ªØ¨∞π´¨∞≠∞™®ª∞∂µ !7A

“because baptism occurs within particular communities with a confessional identity, it is the faith of the church as expressed in that community in which a person is baptized that determines – either intentionally or as a matter of fact - the confessional identity of the baptized” (§52). Because these communities are not in full communion with one another, a paradox results, namely, that “while baptism brings Christians into the unity of Christ’s Body, which is One, at the same time, the location of baptism within a specific confessional community means that the baptized experience disunity with many other Christians”. One wants to ask Mr. Callam, how can those baptized into Christ be disunited between themselves? By this it should be clear that the “one baptism” is not also “all (so-called) baptisms”, since if these were true baptisms they would bring the believer into unity both horizontally and vertically, with Christ and with the Church. See also Scampini, Fr Jorge A, OP, ‘We acknowledge one baptism for the forgiveness of sins’: “This ‘yes’ of faith, spoken in baptism, which makes us members of Christ and of the one Church, is a universal ‘yes’…This ‘yes’ incorporates us into the one Church...[F]or a Catholic, a baptized person is not saved despite being Orthodox, Anglican, Lutheran, Reformed or Methodist, but through being Orthodox, Anglican, Lutheran, Reformed or Methodist. It is in that particular Christian community that the ‘yes’ of faith has been spoken. The separated parts of the one Church are, despite the sin of Christians, at the service of the one mystery of salvation...Thus, despite divisions and mutual condemnations, all communities of the baptized with a true baptism are in communion in this ‘yes’ of faith…However, in addition to this unifying, divinely inspired and transcendent ‘yes’, which brings us into communion with Christ and into his body, another ‘yes’ intervenes, causing division and schism. This second ‘yes’ is a response to the particular interpretations of the given revelation in the form of confessions…[T]hrough baptism we become Christians who are also Catholic, Orthodox, Anglican, or whatever. The first ‘yes’ enables us to receive the reality of grace common to all Christians, but the second ‘yes’ leads to a perpetuation of the signs of division…It is thus essential for Christian communities to be more motivated by a desire for the truth than by closed passionate fixation on their confessional traditions.” (Emphasis mine) Is Fr. Scampini’s theory not a rather clear formulation of the heretical branch theory, expressed in Roman Catholic terms? Is he not telling us that Orthodoxy is just one of many confessions, and by clinging to our particular "yes" we create obstacles to unity and fight the will of God? By saying yes to the particulars of Orthodoxy we are, he claims, saying no to the unity of the Church. Hence, is he not clearly pitting the truth against an Orthodox confession of faith and Orthodox Tradition? 49 See: Scampini, Fr Jorge A, OP, ‘We acknowledge one baptism for the forgiveness of sins’: “It does, however, seem clear to me that, while in the past the attempt has been made to respond to concrete situations, it has not proved possible to foresee all the demands that new unprecedented situations would make of us, perhaps making it necessary to draw out other aspects implicit in baptism.” 50 Fr. Georges Florovsky was a notable exception. Fr. George “formally and firmly rejected such theories of the existing dis-union as the branch theory of many Protestants and of the primordial unity in a common baptism recently stressed in Roman Catholicism, because both of these irenic and ecumenical efforts to find a common denominator gloss over or minimize the scandal of “dis-union,” which for him was rather to be faced forthrightly and explained in terms of “the true [Orthodox] Church and secessions.” And he turned back any criticism of his somewhat more Cyprianic than Stephanic conception of ecclesiological and sacramental unity thus: ‘Intransigence is but another and deprecatory name for conviction.’ And he went on: ‘Separation is part of our cross.’ Elsewhere he wrote characteristically: ‘Charity should never be set against the truth.’” See: Williams, George H., “The Neo-Patristic Synthesis of Georges Florovsky” in George Florovsky: Russian Intellectual, Orthodox Churchman, Andrew Blane, Editor (Crestwood, NY: St. Vladimir’s Seminary Press, 1993), p. 313. 51 Ware, Eustratios Argenti, pp. 85. 52 Ibid. 53 Metropolitan Hierotheos (Vlachos) of Nafpaktos Ekklesiastike Parembase, No. 71 (December 2001) [In Greek]. 10 $∑∞≥∂Æº¨ ,®ªª¨π∂≠%®∞ªØ - ∂ª ¥®µ¿ ´®¿∫ ®≠ª¨π ªØ∞∫ ∑®∑¨π æ ®∫ ∑π¨∫¨µª¨´ ®µ∂ªØ¨π ¨™º¥¨µ∞∫ª∞™ ®Æπ¨¨¥¨µª æ ®∫ ®µµ∂ºµ™¨´ 3Ø¨$Ω®µÆ¨≥∞™®≥"Øºπ™Ø∞µ& ¨π¥®µ¿$* #"ªØ¨™∂ºµªπ¿∫¥®∞µ/π∂ª¨∫ª®µª ´¨µ∂¥∞µ®ª∞∂µ"®µ´ªØ¨$™º¥¨µ∞™®≥/®ªπ∞®π™Ø®ª¨∂≠"∂µ∫ª®µª∞µ∂∑≥¨∫∞Æµ¨´®µ®Æπ¨¨¥¨µª ª∂ π¨™∂Æµ∞∫¨ ∂µ¨ ®µ∂ªØ¨π1∫ ©®∑ª∞∫¥∫ 3Ø¨ ®Æπ¨¨¥¨µª æ ®∫ ∫º¥¥®π∞¡¨´ ®∫ ≠∂≥≥∂æ ∫ ∞µ ®µ ®πª∞™≥¨æ Ø∞™Ø®∑∑¨®π¨´∂µ. ™ª∂©¨π8ªØ≠π∂¥$™º¥¨µ∞™®≥- ¨æ ∫(µª¨πµ®ª∞∂µ®≥

4 µ´¨π ªØ¨ ®Æπ¨¨¥¨µª ®µµ∂ºµ™¨´ ®≠ª¨π ® 2¨∑ª¨¥©¨π ¥¨¨ª∞µÆ ∞µ (∫ª®µ©º≥ "Øπ∞∫ª∞®µ∫ æ Ø∂ ™∂µΩ¨πª ≠π∂¥ ∂µ¨ ´¨µ∂¥∞µ®ª∞∂µ ª∂ ®µ∂ªØ¨π æ ∞≥≥ µ∂ª ©¨ ©®∑ª∞¡¨´ ®Æ®∞µ 3Ø¨ ±∂∞µª ∫ª®ª¨¥¨µª æ Ø∞™Ø æ ®∫ ∫∞Æµ¨´ ´¨™≥®π¨´ ªØ®ª \®≥ªØ∂ºÆØ ™Øºπ™Ø ≠¨≥≥∂æ ∫Ø∞∑ ´∂¨∫ µ∂ª ¿¨ª ¨ø∞∫ª ©¨ªæ ¨¨µ ∂ºπ ™Øºπ™Ø¨∫ æ ¨ ¨®™Ø π¨Æ®π´ ªØ¨ ∂ªØ¨π∫ ¥¨¥©¨π∫ ®∫ ©¨∞µÆ ©®∑ª∞¡¨´ ®µ´ ∞µ ªØ¨ ™®∫¨ ∂≠ ® ™Ø®µÆ¨ ∂≠ ™∂µ≠¨∫∫∞∂µ æ ¨ π¨±¨™ª ºµ´¨πª®≤∞µÆ ® µ¨æ ©®∑ª∞∫¥ 1 3Ø¨ ∫ª®ª¨¥¨µª æ ®∫ ∫∞Æµ¨´ ©¿ , ¨ªπ∂∑∂≥∞ª®µ ºÆ∂º∫ª∞µ∂∫∂≠& ¨π¥®µ¿∂≠ªØ¨$™º¥¨µ∞™®≥/®ªπ∞®π™Ø®ª¨ ®µ´!∞∫Ø∂∑1∂≥≠* ∂∑∑¨ Ø¨®´ ∂≠ ≠∂π¨∞Æµ π¨≥®ª∞∂µ∫ ≠∂π ªØ¨ $* # #π #®Æ¥®π '¨≥≥¨π ªØ¨ $* # ∂≠≠∞™¨π π¨∫∑∂µ∫∞©≥¨ ≠∂π ¨™º¥¨µ∞∫¥ ®µ´ . πªØ∂´∂ø¿ ∫ª®ª¨´ ªØ®ª ]#ºπ∞µÆ ∂ºπ µ¨Æ∂ª∞®ª∞∂µ∫ , ¨ªπ∂∑∂≥∞ª®µ ºÆ∂º∫ª∞µ∂∫ ∑∂∞µª¨´ ∂ºª ªØ®ª ªØ¨ $™º¥¨µ∞™®≥ /®ªπ∞®π™Ø®ª¨ ∞µ & ¨π¥®µ¿Ø®∫µ∂ª©®∑ª∞¡¨´™∂µΩ¨πª∫≠∂π¥®µ¿¿¨®π∫ !ºª∫∞Æµ∞µÆªØ∞∫∑®∑¨πØ¨≥∑∫ ª∂ ™∂¥©®ª ¥∞∫ºµ´¨π∫ª®µ´∞µÆ ®µ´ ∑π¨±º´∞™¨∫ ] ¥®±∂π 6∂π≥´ "∂ºµ™∞≥ ∂≠ "Øºπ™Ø¨∫2∫∑∂µ∫∂π¨´™∂µ≠¨π¨µ™¨¨®π≥∞¨πªØ∞∫¿¨®πØ∞ÆØ≥∞ÆØª¨´ªØ¨∞¥∑∂πª®µ™¨∂≠ªØ¨ ¥ºªº®≥ π¨™∂Æµ∞ª∞∂µ ∂≠ ©®∑ª∞∫¥ ™∂µ∫∞´¨π¨´ ©¿ ∫∂¥¨ ª∂ ∂≠≠¨π ™ºππ¨µª≥¿ ªØ¨ ¥∂∫ª ∑π∂¥∞∫∞µÆæ ®¿ª∂∑π∂¥∂ª¨™Øºπ™Øºµ∞ª¿ (µT@@A ªØ¨ªØ¨µ6""Æ¨µ¨π®≥∫¨™π¨ª®π¿ * ∂µπ®´ 1®∞∫¨π ∫®∞´ ªØ¨π¨ æ ∂º≥´ ©¨ ]® "∂∑¨πµ∞™®µ 1¨Ω∂≥ºª∞∂µ ∞µ ¨™º¥¨µ∞™®≥ ´∞®≥∂Æº¨∞≠™Øºπ™Ø¨∫æ ¨π¨Æ¨µº∞µ¨≥¿ª∂π¨™∂Æµ∞∫¨¨®™Ø∂ªØ¨π∫©®∑ª∞∫¥ !

3Ø¨π¨ ®π¨ ∫¨Ω¨π®≥ ∞¥∑∂πª®µª ¥®ªª¨π∫ ª∂ µ∂ª¨ ®µ´ ®µ®≥¿¡¨ Ø¨π¨ %∞π∫ª ∂≠ ®≥≥ ªØ∞∫ ®Æπ¨¨¥¨µª ™≥¨®π≥¿ ™∂µª∞µº¨∫ ªØ¨ ∑®ªØ ∑π¨Ω∞∂º∫≥¿ ¥¨µª∞∂µ¨´ µ®¥¨≥¿ ªØ¨ π¨™∂Æµ∞ª∞∂µ ∂≠ Ø¨ª¨π∂´∂ø©®∑ª∞∫¥∑¨π∫¨∞µ®µ´∂≠∞ª∫¨≥≠ ®∑®πª≠π∂¥™∂µΩ¨π∫∞∂µª∂. πªØ∂´∂ø¿®µ´´∂¨∫ ®æ ®¿æ ∞ªØ¨Ω¨µªØ¨∑∂∫∫∞©∞≥∞ª¿∂≠¨™∂µ∂¥¿ ∫∞µ™¨Ø¨π¨¨™∂µ∂¥¿Ø®∫©¨™∂¥¨ªØ¨πº≥¨ %∂π æ Ø®ª ∞∫ ªØ¨π¨ ª∂ ¨™∂µ∂¥∞¡¨! ®µ´ ™∂¥∑≥¨ª¨ ∞≠ ªØ¨ ≠º≥≥µ¨∫∫ ∂≠ ©®∑ª∞∫¥®≥ Æπ®™¨ ®≥π¨®´¿ ¨ø∞∫ª∫®¥∂µÆªØ¨Ø¨ª¨π∂´∂ø_ 2¨™∂µ´≥¿ ºµ≥∞≤¨ ªØ∂∫¨ ®Æπ¨¨¥¨µª∫ π¨®™Ø¨´ ∞µ !®≥®¥®µ´ ®µ´ ∞µ ªØ¨ 4 2 ªØ∞∫ ®Æπ¨¨¥¨µªæ ®∫π¨®™Ø¨´∞µ"∂µ∫ª®µª∞µ∂∑≥¨ ®ªªØ¨/Ø®µ®π ®µ´∫∞Æµ¨´©¿ªØ¨!∞∫Ø∂∑∂≠® ≥∂™®≥"Øºπ™Ø (µªØ¨∑®∫ª ®∫®æ ®¿∂≠¥∂≥≥∞≠¿∞µÆ™π∞ª∞™∞∫¥ ∞ªØ®∫©¨¨µ™≥®∞¥¨´ªØ®ªªØ¨∫¨ ¨™º¥¨µ∞∫ª´¨™∞∫∞∂µ∫æ ¨π¨∂µ≥¿∫ºÆÆ¨∫ª∞∂µ∫©¿ªØ¨∂≥∂Æ∞®µ∫∞µ´∞®≥∂Æº¨®µ´µ∂ª´¨™∞∫∞∂µ∫ ∂≠≥∂™®≥!∞∫Ø∂∑∫ 6∞ªØªØ¨∑®™ª∫∫∞Æµ¨´∞µ& ¨π¥®µ¿®µ´ º∫ªπ®≥∞®æ ¨®π¨´¨®≥∞µÆµ∂ªæ ∞ªØ ™∂¥¥∞∫∫∞∂µ∫∂≠ªØ¨∂≥∂Æ∞®µ∫∂πªØ¨∂≥∂Æ∞™®≥®™™∂π´∫æ Ø∞™Ø®π¨µ∂ª¿¨ª¨µ≠∂π™¨´ ©ºª≥∂™®≥ ´∞∂™¨∫¨∫"Øºπ™Ø¨∫ºµ´¨π!∞∫Ø∂∑∫æ Ø∂®π¨∫∞Æµ∞µÆ™∂µ≠¨∫∫∞∂µ∫∂≠≠®∞ªØ 3Ø¨¿©¨≥∞¨Ω¨" ®µ´ ™∂µ≠¨∫∫ " ªØ®ª ªØ¨π¨ ∞∫ µ∂ ´∞≠≠¨π¨µ™¨ ©¨ªæ ¨¨µ . πªØ∂´∂ø ®µ´ Ø¨π¨ª∞™®≥ ©®∑ª∞∫¥ ªØ®ª ªØ¨¿ ®π¨ ∂µ¨®µ´ ªØ¨ ∫®¥¨ " ªØ¨ ∂µ¨ ©®∑ª∞∫¥! ∂≠ ªØ¨ 2¿¥©∂≥ ∂≠ %®∞ªØ- ∞™¨µ¨ "π¨¨´ 3Ø∞∫∞∫®´∞π¨™ª™Ø®≥≥¨µÆ¨ª∂¨Ω¨π¿. πªØ∂´∂ø"Øπ∞∫ª∞®µ1∫≠®∞ªØ∞µªØ¨∂µ¨©®∑ª∞∫¥≠∂πªØ¨ π¨¥∞∫∫∞∂µ ∂≠ ∫∞µ∫! ®µ´ ªØ¨ ©¨≥∞¨≠ ªØ®ª ªØ¨ ∂µ¨ ™Øºπ™Ø! ∂≠ ªØ¨ "π¨¨´ ∞∫ ªØ¨ . πªØ∂´∂ø "Øºπ™Ø

11 $Ω¨π¿. πªØ∂´∂ø"Øπ∞∫ª∞®µ∞∫∞µ¨∫∫¨µ™¨©¨∞µÆ®∫≤¨´#∂¿∂º©¨≥∞¨Ω¨®µ´™∂µ≠¨∫∫ªØ®ª . πªØ∂´∂ø®µ´Ø¨ª¨π∂´∂ø©®∑ª∞∫¥®π¨∂µ¨®µ´ªØ¨∫®¥¨"®π¨©∂ªØªØ¨∂µ¨©®∑ª∞∫¥≠∂π ªØ¨π¨¥∞∫∫∞∂µ∂≠∫∞µ∫!_(≠ Ø∂æ ¨Ω¨π ¿∂º®™™¨∑ªªØ®ªªØ¨∂µ¨©®∑ª∞∫¥!æ ¨™∂µ≠¨∫∫∞µªØ¨ 2¿¥©∂≥∂≠%®∞ªØ∞∫ªØ¨∫®¥¨®∫ªØ®ª©®∑ª∞∫¥!∑¨π≠∂π¥¨´©¿ªØ¨Ø¨ª¨π∂´∂ø ∞ª≠∂≥≥∂æ ∫ªØ®ª ªØ¨∂µ¨"Øºπ™Ø!∞∫∞´¨µª∞≠∞¨´æ ∞ªØ®™Øºπ™Ø!ª∂æ Ø∞™ØªØ¨Ø¨ª¨π∂´∂ø®≥∫∂©¨≥∂µÆ , ∂π¨∂Ω¨π ∞≠ ªØ¨Ø¨ª¨π∂´∂ø ®π¨©®∑ª∞¡¨´ ∞µª∂ "Øπ∞∫ª ®µ´ ∞µª∂ ªØ¨≥∞≠¨ ∂≠"Øπ∞∫ª Ø®Ω¨ ∑ºª ∂µ "Øπ∞∫ª! ∞µ ©®∑ª∞∫¥ ªØ¨µ ªØ¨¿ ≥®™≤ µ∂ªØ∞µÆ ∂≠ ªØ¨ & π®™¨ ∂≠ & ∂´ ®µ´ ∫ºπ¨≥¿ ªØ¨ ∂µ≥¿ªØ∞µÆæ Ø∞™Ø∑π¨Ω¨µª∫ªØ¨¥≠π∂¥∫Ø®π∞µÆ∞µ'∂≥¿"∂¥¥ºµ∞∂µæ ∞ªØªØ¨. πªØ∂´∂ø∞∫ ∑π¨±º´∞™¨®µ´¥∞∫ºµ´¨π∫ª®µ´∞µÆ %∂π ∞≠´∂Æ¥®ª∞™ªπºªØ∞∫µ∂≥∂µÆ¨π®µ¨™¨∫∫®π¿™π∞ª¨π∞∂µ ≠∂π ¥¨¥©¨π∫Ø∞∑ ∞µ ªØ¨ "Øºπ™Ø æ ¨ æ ∞≥≥ ≠∞µ´ µ∂ π¨®∫∂µ∫ ∂ªØ¨π ªØ®µ ∑π¨±º´∞™¨ ®µ´ ¥∞∫ºµ´¨π∫ª®µ´∞µÆ∫ª∂π¨≠π®∞µ≠π∂¥ºµ∞∂µ . µ¨ ™®µ ¨ø∑¨™ª ™≥®∞¥∫ ªØ®ª µ∂ªØ∞µÆ Ø®∫ ™Ø®µÆ¨´ ªØ®ª ªØ¨ ∑π®™ª∞™¨ ∂≠ π¨™¨∞Ω∞µÆ ªØ¨ Ø¨ª¨π∂´∂ø EFGH1 PMFPNPQJGNO ©¿ "Øπ∞∫¥®ª∞∂µ æ ®∫ ªØ¨ µ∂π¥ ≠∂π ´¨™®´¨∫ ®µ´ ∞ª æ ∞≥≥ ™∂µª∞µº¨ ª∂ ©¨ (≠ ªØ¨ ∑π®™ª∞™¨ Ø®∫ µ∂ª ™Ø®µÆ¨´ " ® ∑π®™ª∞™¨ æ Ø∞™Ø 2ª - ∞≤∂´¨¥∂∫ ªØ¨ ªØ∂µ∞ª¨1∫ ∞µª¨π∑π¨ª®ª∞∂µ ™®≥≥∫ ∞µª∂ ∏º¨∫ª∞∂µ " Ø∂æ ∞ª ∞∫ ºµ´¨π∫ª∂∂´ ´¨≠∞µ∞ª¨≥¿ Ø®∫ ™Ø®µÆ¨´ ≥ªØ∂ºÆØµ∂æ Ø¨π¨ ∞µ ªØ¨ ®Æπ¨¨¥¨µª∞∫ ∞ª ∫ª®ª¨´ ªØ®ª ªØ¨Ø¨ª¨π∂´∂ø ©®∑ª∞∫¥ ∞∫ ™∂µ∫∞´¨π¨´©¿ªØ¨. πªØ∂´∂ø®∫∞µ®™ª∞Ω¨∂π≥®™≤∞µÆ ∫∂¥¨®π¨µ∂æ ±º∫ª∞≠¿∞µÆªØ¨´¨™∞∫∞∂µ ∂µ ªØ¨ Æπ∂ºµ´∫ ªØ®ª ªØ¨ . πªØ∂´∂ø ™∂µ∫∞´¨π Ø¨ª¨π∂´∂ø ©®∑ª∞∫¥ ª∂ ©¨ ® ©®∑ª∞∫¥ E`N abNcQLMO ∑∂ª¨µª∞®≥ ®µ´ µ∂ª E`N dNLIeLJGO ®™ª∞Ω¨ !¨∫∞´¨∫ ªØ¨≠®™ª ªØ®ª ªØ∞∫ ∞∫ ∫ª®ª¨´ µ∂æ Ø¨π¨∞µªØ¨®Æπ¨¨¥¨µª"®µ´ªØº∫ªØ¨. πªØ∂´∂ø®∑∑¨®π≥∞≤¨)¨∫º∞ª∫∫®¿∞µÆ∂µ¨ªØ∞µÆ ®µ´ ªØ∞µ≤∞µÆ ®µ∂ªØ¨π " ©®∑ª∞∫¥ \`N abNcQf1! ∞∫ ºµ≤µ∂æ µ ®¥∂µÆ ªØ¨ %®ªØ¨π∫ 6Ø®ª %®ªØ¨π¨Ω¨π∫∑∂≤¨∂≠¥¿∫ª¨π∞¨∫¨ø∞∫ª∞µÆE`NabNcQfO®¥∂µÆªØ¨Ø¨ª¨π∂´∂ø_ #¨®π. πªØ∂´∂ø"Øπ∞∫ª∞®µ∫ ªØ¨™®µ∂µ∞™®≥®µ´∑®ªπ∞∫ª∞™æ ∞ªµ¨∫∫∞∫™≥¨®π 3Ø¨B8ªØ®µ´B<ªØ ∑∂∫ª∂≥∞™ "®µ∂µ∫ ´¨™≥®π¨ π¨∫∑¨™ª∞Ω¨≥¿ 6¨ ∂π´¨π ªØ®ª ® ©∞∫Ø∂∑ ∂π ∑π¨∫©¿ª¨π ªØ®ª π¨™∂Æµ∞¡¨´ªØ¨©®∑ª∞∫¥∂π∫®™π∞≠∞™¨∂≠Ø¨π¨ª∞™∫©¨´¨≠π∂™≤¨´ %∂πæ Ø®ª®™™∂π´Ø®∫"Øπ∞∫ª æ ∞ªØ!¨≥∞®≥_. πæ Ø®ªØ®∫®©¨≥∞¨Ω¨π∞µ™∂¥¥∂µæ ∞ªØ®µºµ©¨≥∞¨Ω¨π_!™ ≠ T"∂π 8?7®µ´ (≠ ® ©∞∫Ø∂∑ ∂π ∑π¨∫©¿ª¨π ©®∑ª∞¡¨ ®µ¨æ ®µ¿∂µ¨ ªØ®ª Ø®∫ Ø®´ ® ªπº¨ ©®∑ª∞∫¥ ∂π ≠®∞≥ ª∂ ©®∑ª∞¡¨ ∫∂¥¨∂µ¨ ªØ®ª Ø®´ ©¨¨µ ∑∂≥≥ºª¨´ ©¿ ªØ¨ ∞¥∑∞∂º∫ ≥¨ª Ø∞¥ ©¨ ´¨≠π∂™≤¨´ ∂µ ªØ¨ Æπ∂ºµ´∫ªØ®ªØ¨∞∫¥∂™≤∞µÆªØ¨™π∂∫∫®µ´´¨®ªØ∂≠ªØ¨+∂π´ ®µ´≠®∞≥∫ª∂´∞∫ª∞µÆº∞∫Ø∑π∞¨∫ª∫ ≠π∂¥≠®≥∫¨∑π∞¨∫ª∫ ! , ∂π¨∞¥∑∂πª®µª Ø∂æ ¨Ω¨π ªØ®µ¨Ω¨µªØ¨®µª∞2™®µ∂µ∞™®≥µ®ªºπ¨∂≠ªØ¨∫¨®Æπ¨¨¥¨µª∫ ∞≠ ∞ª©¨∑∂∫∫∞©≥¨ ∞∫ªØ¨∞¥∑≥∞™®ª∞∂µªØ®ª≠ºµ´®¥¨µª®≥´∞≠≠¨π¨µ™¨∫∞µ≠®∞ªØµ∂≥∂µÆ¨π∑π¨Ω¨µªº∫ ≠π∂¥ ¨≠≠¨™ª∞µÆ ºµ∞∂µ æ ∞ªØ ªØ¨ Ø¨ª¨π∂´∂ø 6Ø®ª æ ¨ Ø®Ω¨ Ø¨π¨ ∞∫ µ∂ ≥¨∫∫ ªØ®µ ® ]≠®≥∫¨ ºµ∞∂µ ]∑≥®∞µ®µ´∫∞¥∑≥¨"ºµ∞∂µ∂≠ªØ¨™Øºπ™Ø¨∫∞µªØ¨∂µ¨©®∑ª∞∫¥!∂≠ªØ¨"Øºπ™Ø ™∂µ≠¨∫∫∞∂µ ∂≠ ≠®∞ªØ Ø®∫ ©¨¨µ ∑∂∫∞ª¨´ ∂µ¨ æ Ø∞™Ø ∫®¿∫ ªØ®ª ªØ¨ ∂µ¨ ©®∑ª∞∫¥! ∞∫ ¨Ω¨π¿ ©®∑ª∞∫¥ æ Ø¨ªØ¨π ∞ª ©¨ ∑¨π≠∂π¥¨´ æ ∞ªØ∞µ ∂π ∂ºª∫∞´¨ ∂≠ ªØ¨ "Øºπ™Ø ©¿ ®µ . πªØ∂´∂ø "Øπ∞∫ª∞®µ∂π®Ø¨ª¨π∂´∂ø ®™™∂π´∞µÆª∂®∑∂∫ª∂≥∞™≠∂π¥∂πµ∂ª %ºπªØ¨π¥∂π¨ ©¿∞¥∑≥∞™®ª∞∂µ ªØ∞∫µ¨æ ™∂µ≠¨∫∫∞∂µ ∂≠≠®∞ªØ ®≥∫∂ Ø∂≥´∫ ªØ®ª ∫∞µ™¨æ ¨ ∫Ø®π¨ ªØ¨ ∂µ¨ ©®∑ª∞∫¥! æ ∞ªØ ªØ¨ Ø¨ª¨π∂´∂ø ®µ´ ¨µ±∂¿ ∫∂2™®≥≥¨´ ∑®πª∞®≥ ºµ∞∂µ æ ∞ªØ ªØ¨¥ ªØ¨¿ ª∂∂ ®π¨ ¥¨¥©¨π∫ ∂≠ ªØ¨ "Øºπ™Ø"¨Ω¨µ∞≠ ∑¨πØ®∑∫¨™™≥¨∫∞®∫ª∞™®≥≥¿≥®™≤∞µÆ!∞µ∫∂¥¨æ ®¿ $Ω¨π¿. πªØ∂´∂ø"Øπ∞∫ª∞®µ"¨∫∑¨™∞®≥≥¿¨Ω¨π¿. πªØ∂´∂ø∫Ø¨∑Ø¨π´"∞∫™®≥≥¨´º∑∂µª∂ π¨∫∞∫ªªØ∞∫µ¨æ ™∂µ≠¨∫∫∞∂µ∂≠≠®∞ªØ!∞µæ ∂π´®µ´´¨¨´®µ´©¨π¨®´¿®≥æ ®¿∫ª∂Æ∞Ω¨®µ ®µ∫æ ¨πª∂¨Ω¨π¿¥®µªØ®ª®∫≤¨ªØ®π¨®∫∂µ∂≠ªØ¨Ø∂∑¨OªØ®ª∞∫∞µªØ¨¥?/¨ª A?7