1. Ecclesiological and canonical presuppositions

            IN ORDER to understand the manner in which our writers view the Canon in question, we must stay with their presuppositions which are the fruit of the spiritual level of the time, on the hand, and of their theology, on the other. The theological thought of these theologians moves within the framework of the following ecclesiological and canonical presuppositions:

            a) The absolute center around which their theological conscience is formed is Eph. 4:5: ‘’One Lord, one faith, one baptism,’’ and, consequently, One Church, within which alone are the sacraments valid and redemptive. This Church is the Orthodox Church, their Church.[19] In other words, they clearly follow the ecclesiology of St. Cyprian of Carchedon-Carthage,[20] which, moreover, the entire Orthodox East followed as a rule,[21] in contrast with the West which, here too, followed Augustine.

            b) The Apostolic Canons (XLVI, XLVII, L, and LXVIII) which definitively regulate the sacrament of baptism have preeminent and indisputable authority. These theologians do not simply accept that the Apostolic Canons belong to the Church, but also that they are genuinely Apostolic,[22] from which authenticity proceeds their increased authority in the Church. Thus, these Canons are always listed before every other group of Canons, given that both the Canons of the Councils (Ecumenical and Local) as well as those of the holy Fathers are in agreement with them,[23] being as they are of fundamental importance for the life of the Church. As regards baptism, according to our writers, the decision of the Council presided over by Cyprian in 258 was based on the aforementioned Apostolic Canons. And this decision gained Ecumenical authority by its ‘’ratification’’ by Canon II of the Penthekte Council.[24] Therefore, there can be no decision of the Church opposed to the Apostolic Canons, the Canon of St. Cyprian, or even those of St. Basil the Great (I and XLVII), which, by virtue of Canon II of Penthekte, have also acquired Ecumenical authority,[25]

            c) More specifically with regard to the sacrament of baptism, in accordance with Eph. 4:5 and the Creed, there exists one and only one baptism, the baptism of the One Church, i.e. the Orthodox Church.[26] This one is a ‘’baptism’’ properly speaking, performed by three immersions and emersions, inasmuch as the term βάπτισμα can mean only this.[27] Baptism by trine immersion is ‘’taught by God’’ and ‘’God-given’’;[28] this is confirmed by the Apostolic, synodal and patristic Canons.[29] It is in this baptism that we believe,’’ remarks Oikonomos, ‘’and this is the only one baptism that we confess, never to be repeated.’’[30]

            d) Heretics of every kind as defined by St. Basil (Canon I), whom our theologians follow in this point also,[31] are outside the Church, and consequently their ‘’baptism’’ is wholly without substance, i.e. ‘’pseudo-baptism’’ and ‘’not true,’’[32] since it is performed outside the Church.[33] Hence, even in the event that it is performed by three immersions, i.e. in accordance with the correct form of the Church’s baptism, it can in no way be considered ‘’illumination,’’ being as it is in essence ‘’pollution.’’[34] Heretics cannot possibly have baptism, for they are unsound as regards the faith,[35] and thus ‘’the baptism which they administer is of no benefit to them, since it lacks the correct faith.’’[36] According to Neophytos, the faith of the heretics ‘’is anathematized, whereas ours is blessed. Nor is our baptism and theirs one and the same.’’[37] Therefore, as St. Nikodemos observes, even if the invocation of the Holy Trinity and the baptismal rite are done correctly by heretics, ‘’those super-diving names remain inactive and ineffective when pronounced by the mouths of heretics.’’[38]

            Moreover, heretics cannot possibly have baptism, for they do not have priesthood. Priesthood and baptism are bound together,[39] and ‘’it is wholly necessary to accept either both or neither.’’[40] Heretical baptism ‘’is not capable of providing remission of sins,’’[41] and therefore all heretics coming over to the Church must necessarily be baptized.[42] It is clear that these views are founded on St. Cyprian’s Canon and Canon XLVII of St. Basil,[43]  which, according to the Kollyvades, marked the way of acrivia,[44] according to which there is no room for discussion concerning, validity of heretical sacraments in themselves.

            e) The altering of the ‘’God-given’’ form of the Church’s one baptism, ‘’without urgent necessity,’’[45] constitutes ‘’an uncondonable breach of Apostolic tradition,’’[46] and ‘’an odious and abominable act.’’[47] According to Neophytos, baptism is ‘’homologous to the dogmas,’’[48] and ‘’trine immersion’’ is itself also a ‘’dogma.’’[49] Baptism is not a mere ‘’ecclesiastical usage’’ that can be ‘’considered on the basis of custom and tradition, but belongs to the faith itself.’’[50] Hence, to distinguish the confession from the form of the baptism is not allowed. To the question, ‘’which is more important and essential, the external mode, or the faith?’’ Oikonomos responds: ‘’both.’’[51] And he quotes St. Basil, according to whom ‘’faith and baptism are two modes that are mutually inherent and undivided; for faith is perfected through baptism, while baptism is founded through faith.’’[52] The correct confession on faith must be accompanied by ‘’perfect’’ baptism, for only this baptism ‘’in return perfects the faith,’’ according to Oikonomos.[53]

            f) That trine immersion is requisite for the foundation of the sacrament befits its dogmatic nature. By the trine immersion, ‘’we confess the dogma of the divinely sovereign Trinity pronounced in the invocations’’; and not only this, but also ‘’the dogma of the dispensation of Christ our God and Savior,’’ inasmuch as the three immersions and emersions ‘’symbolically typify His death and burial, and His resurrection on the third day.’’[54] According to St. Nikodemos, it is not a matter of mere symbolism, but of reality, for ‘’the person effects the Lord’s death in himself. That is, the person who is baptized dies and is buried with Christ in the baptismal water’’ (cf. Rom. 6:9). Without the three immersions, it is ‘’impossible for there to be in us the likeness of Christ’s death and three- day burial.’’ Yet, the Orthodox baptism at the same time typifies ‘’the descent into Hades of the Lord’s soul.’’ Hence, ‘’through the typification of Christ’s burial,’’ the body of the baptized person is fashioned by God; whereas ‘’through the typification of the descent into Hades, ‘’ his soul is deified. In this manner St. Nikodemos sums up the relevant patristic teaching.[55]

            These presuppositions aid us in correctly assessing the theological standpoint of the Kollyvades, and of C. Oikonomos who was of one mind with them, regarding Canon VII of the Second Ecumenical Council, and in general the manner of receiving both earlier and later heretics.

 

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