I want to be Orthodox – why do I need to be baptised?

You are becoming attracted and even convinced by the teachings and practices of the Orthodox Church as far as you understand them. It seems as though the next step is to become a member of the Orthodox Church. But looming up in the distance is the confusing requirement of baptism. Surely as folk who have been Evangelical Christians we have already been baptised? Why does the Orthodox Church ask us to be baptised again?

These are good questions. And all good questions deserve a serious answer.

A Syrian monk as educator

John of Ephesus is an important source for information about the non-Chalcedonian communion during the 6th century. He was born in about 507 AD in the area which is now the eastern border area of Turkey, and was at the time under the ecclesiastical jurisdiction of Amida in Mesopotamia, the present day Diyarbakir. As a young boy he was placed in the monastery of the Maro the Stylite, who saved his life as an infant. He joined the community in due course and entered into a period of exile with the other brothers as they were driven from place to place by the Imperial authorities.

The Orthodox Tradition and the Councils of the Church

I would like us to spend a short time considering the Councils of the Church and their relation to our Orthodox Christian Tradition. There is a limit to what can be said in forty minutes and I will certainly not be describing the details of the hundreds and thousands of councils which have taken place over the history of the Church. Instead we will especially consider what councils are for and how they preserve the Tradition of the Church.

The Prayer of the Heart

Let us now consider together the unceasing prayer of the heart which is the object of Orthodox spirituality, representing as it does that perpetual living in the presence of God which is our life and salvation. Within Orthodoxy the heart is the place where each of us may meet God within us. It is the centre of our being and to pray with the heart is to pray truly. The prayer of the heart is unceasing prayer since it is not the action of the mind or will but the disposition of one’s whole being towards God.

Natural disasters in the Sixth Century Chronicle of Pseudo-Joshua.

Despite the apparently universal human need to look back to a golden age of long summers, full churches, and ecumenical unanimity, the reality of human history is replete with examples of chaos and catastrophe in every age. There has never been a century, or even a decade, when there have not been devastating storms, calamitous earthquakes and overwhelming floods and tsunamis. These have been a regular feature of all human societies whether Christian or non-Christian, orthodox or heretic, and have therefore demanded an attempt at theological explanation from the Churches long before this present age.

An Introduction to the First Council of Ephesus

The first ecumenical council which took place at Nicaea in 325 AD, was particularly concerned with the Arian controversy. This heresy had denied that the Word of God was properly God, and considered him some lesser and created divine being. Later, the second ecumenical council took place at Constantinople in 381 AD, in the context of a great many councils being called here and there, by the continuing followers and opponents of Arian ideas. This second council not only finally excluded all Arian thought from the Church, but also insisted that the Holy Spirit was also divine in the same sense as the Father and the Son, so that the Holy Trinity was a unity of three consubstantial Divine Persons.

A Conversation about Unity with the Eastern Orthodox

From a conversation...

I have also found myself questioning whether the dialogue with the Eastern Orthodox Church will find any formal fruition in my lifetime.  I have to say but I grow both less hopeful and more hopeful as my experience of corresponding with Eastern Orthodox Church members becomes more extensive. Back in 1994 when I first became Orthodox I rather naively believed but all that was required for reconciliation would be a better explanation of our own faith.  But in fact it has become clear that there is a significant group within Eastern Orthodoxy who do not wish to understand what we believe, and cannot countenance reconciliation and union between our two communions under any circumstances, other than perhaps the complete and abject submission of each one of us to the Eastern Orthodox historical and theological narrative. On the other hand, I am in contact with more and more generous hearted and intelligent Eastern Orthodox who do understand that there is no substantial or significant difference in our faith and practice.