Ecumenical Ecclesiology (Baptismal Theology)

This page is provides a brief overview of the differences between traditional

Orthodox belief and that which is adhered to by the so-called "Orthodox"
ecumenists.

The principles stated in the left column of the chart below are derived from
various articles and books on the Church that can be found listed throughout the
site, but especially on the page containing articles on Orthodox ecclesiology.

The statements in the right column are derived or taken directly from official
documents written or cited by Orthodox ecumenists, especially the Toronto
Statement (which is continually referred to by these same ecumenists as one of
the foundational ecclesiological statements for their involvement in the WCC).
The reader should know that ecumenists are well-versed in the art of political
rhetoric (what one might call "double speak"). Therefore, they might easily point
to certain statements, taken out of context from their official documents, that
would make it appear that the sentences in the right column constitute a
"misrepresentation" of their views. However, the accuracy of these statements, as
well as the conclusion of "double speak," is easily verified by one who conducts a
careful study of the many official documents issued by them. These can be found
on the References and Terms page.

Traditional Orthodox "Orthodox" Ecumenists

As Jesus Christ was declared by the
Fourth cumenical Synod to be one
Person in two Natures, which undergo
no confusion, no change, no division,
and no separation; and as He is the
Head of His Body, which is the Church
(Eph. 1:22-23), the Church is One and
cannot be divided.
The Church is One and should not be
divided. Or, The Church is One and
cannot be divided; but one must realize
that the Church is made up of many
churches that are all mystically one with
Christ because of our common Baptism.
The Patriarchal Encyclical of 1920 was
addressed to "The Churches of Christ
Everywhere."

Christ's High Priestly prayer does not Christ's High Priestly prayer refers to a
enjoin that the faithful members of His union of the churches that will come
Body be one with those who have fallen about in the future. As the WCC Vision
away from Her, nor does He regard the Statement says, this oneness is both a
Faithful and those who have fallen
away as one. But He beseeches the
Father to preserve His Church in the
God-given unity which She already
experiences in His truth, love, and
glory.
The invisible sphere of the Church is
the Heavenly (Triumphant) one, in
union, without confusion, with the
Earthly (Militant) sphere. The
boundaries of the Earthly sphere are
determined by Orthodox Baptism and
fidelity to the Orthodox Faith.
Although the Divine Energies (God's
Grace) permeate all of Creation and act
externally upon man to bring him to
repentance (aided by his conscience,
made in the image of God), the special
or ecclesial Grace which truly unites
man to God is found only in the
Church, the "eternal keeper of Divine
Grace" (St. Seraphim of Sarov).
Therefore, Holy Baptism can only be
conferred by the Orthodox Church.
Furthermore, when heterodox Baptism
is declared "valid" by the Church it
means only that the Church recognizes
as valid the proper form (triple
immersion and emersion in the name
of the Holy Trinity) of Baptism, and
can thus, "by economy," fill this empty
form with Her special Grace without
having to repeat the rite.
The traditional term "Sister Church" is
reserved solely for other Orthodox
churches in communion with each
other. Also, the terms "brother" and
"sister" (in Christ) traditionally refer
only to other Orthodox who are one in
Christ's Body: "one Lord, one Faith,
one Baptism."
"gift" and a "calling." There is oneness
already in Christ's mystical Body but we
must work together to make Christ's
prayer a reality.
The invisible sphere of the Church is the
mystical Body of Christ that contains all
those Christians, irrespective of their
formal beliefs, who have received
Baptism in their church. It also means
the Heavenly sphere, of course, but it
does not only mean that.
"Baptismal theology" is very important
for our efforts to achieve Christian unity.
We believe that BaptismOrthodox or
heterodoxdelimits the Church,
establishing Her "baptismal boundaries."
In this way, She includes Orthodox and
heterodox (albeit partly and not visibly),
who are held together by the "baptismal
unity" of the Church. Application of this
theology requires the "mutual recognition
of sacraments"i.e., official declaration
of the validity of heterodox sacraments
per se, as opposed merely to "by
economy" when a person is joined to the
Orthodox Church.
"Sister Church" is rightly applied to non-
Orthodox churches such as the Roman
Catholic Church, the various Non-
Chalcedonian Churches and perhaps the
Anglican Church, for these are historic
churches whose priesthood has been
recognized by Orthodox churches at
various times. This recognition flows
 from baptismal theology, which
recognizes the validity of heterodox
Baptism per se, and thus all of their
sacraments, for they are inseparable.

Key Related Articles

http://orthodoxinfo.com/ecumenism/ea_ecclesiology.aspx