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Editor:
Simon MARINCAK

SVATE TAJOMSTVA
NA KRESTANSKOM
VYCHODE
SUBOR STUDII

KOSICE
2008
 Stefanos Alexopoulos

INITIATION OF ADULTS IN GREECE TODAY:

CHALLENGES AND SUGGESTIONS

If we look at the official statistics, Greece, at least on paper, is still a

very homogenous country. According to these statistics, 98% of the
roughly 10.500.000 people that live in Greece are Greek Orthodox.1
With such a high percentage, discussing the topic "Initiation of Adults
in Greece Today" seems more theoretical rather than pragmatic. But is
that the case? According to the Mediterranean Migration Observatory
of Panteion University, the number of immigrants in Greece (with a
conservative estimate of illegal immigrants) amounted to about
950.000 in 2004.2 That is about 8.5% of the total population! Many
would even argue that the percentage is actually over 10%. The major­
ity of the immigrants in Greece come from countries that once be­
longed to the Eastern block, and a sizeable portion comes from Asia
and Africa.
If we now take into account this number of immigrants, and the
fact that the majority of them are not baptized Christians, then a dif­
ferent picture starts to emerge, a picture closer to reality, and as a re­
sult a discussion on the topic "Initiation of Adults in Greece Today"
becomes more relevant, as a number of these people, for various rea­
sons, approach the Church and ask to be baptized. It is a fact that
since the 90s, the number of adult baptisms has risen dramatically. For
example, in the parish of St. George in Chalandri (Athens) over 50
baptisms of adults celebrated since 1999, a number that is much
higher than the total number of baptisms of adults from the beginning
of the parish in the 50s until 1999.
Who are the ones that want to be baptized? Usually, it is people
that come from the countries that once belonged to the Eastern block,
and have a sense that they are returning to where they and their fam­
ily once belonged. Many have distant memories of the grandparents
talking to them about their faith. Others identify with the historic re­
ligion of their country. It is less usual to have people of the Islamic
faith wanting to be baptized, but that happens too.
Why do they want to be baptized? There are those who come to the
Church after a genuine search of faith. But there are others who be­
lieve that if they are baptized, they will be incorporated much easier

1 See, for example the CIA Fact-book at: https://www.cia.gov/cia/publications/factbook

/geos/gr.html.
2 http:/ /www.mmo.gr/pdf/general/IMEPO JFinal Report. English.pdf.
146 STEFANOS ALEXOPOULOS

in the Greek society, and also believe that the Church will help them
do so. Finally, there are those who want to be baptized because they
want to marry with a Greek Orthodox in the Church.
I have to point out here that I will limit the scope of this presenta­
tion to those who have not received a Christian baptism,3 and as a re­
sult need to go through the whole process of Initiation, as they reflect
the majority of those that approach the Church and express their will
to become members of the Church.

Process of Initiation of Adults in Current Greek Practice

The whole process is initiated by the person interested to be bap­
tized. He comes to a parish, where he himself, or usually with a mem­
ber of the parish, approaches the priest. After the priest talks to him or
her and sees that his or her motives are genuine, the priest initiates the
paperwork. The candidate fills in an application to the local bishop,
stating his will to become Orthodox (Plate 1). That application is ac­
companied by a letter of the parish priest to the local bishop, asking

3 On the issue of the acceptance of converts into the Orthodox Church in Byzantine and cur­
rent practice, see the following studies: Μ. Arranz, "Les Sacraments de 1'ancien Euchologe
constantinopolitan (1): Etude preliminaire des sources," OCP 48 (1982) 284-335; idem, "Les
Sacraments de 1'ancien Euchologe constantinopolitan (2): lere partie-admission dans 1'Eglise
des convertis des heresies ou d'autres religions non-chretiennes" OCP 49 (1983) 42-90. Chry­
sostomos, Metropolitan of Myra, "Response to Thomas Hopko: 'Tasks Facing the Ortho­
dox'," Orthodox Perspectives on Baptism, Eucharist, and Ministry (G. Limouris, Μ. Vaporis eds.)
Faith and Order Paper 128 (Brookline 1985) 149-158. J. Erickson, "The Reception of Non­
Orthodox into the Orthodox Church," Diakonia 19 (1984-1985) 68-86; idem, "Divergencies in
Pastoral Praxis in the Reception of Converts," Orthodox Perspectives on Pastoral Praxis (T.
Stylianopoulos ed.) (Brookline 1988) 150-177; idem, "The Reception of Non-Orthodox into
the Orthodox Church: Contemporary Practice," St. Vladimir's Theological Quarterly 41 (1997)
1-17. T. Hopko, "Tasks Facing the Orthodox in the 'Reception' Process of BEM," Orthodox
Perspectives on Baptism, Eucharist, and Ministry (G. Limouris, Μ. Vaporis eds.) Faith and Or­
der Paper 128 (Brookline 1985) 135-147., Bishop P. L'Huillier, "The Reception of Roman
Catholics into Orthodoxy: Historical Variations and Norms," St. Vladimir's Theological Quar­
terly 24 (1980) 75-82. J. Klentos, "Rebaptizing Converts in the Orthodox Church: Old Perspec­
tives on a New Problem," Studia Liturgica 29 (1999) 216-234. G. Metallinos, I Confess One Bap­
tism: Interpretation and Application of Canon VII of the Second Ecumenical Council by the Kolly-
vades and Constantine Oikonomos (Transl. Priestmonk Seraphim) (Mount Athos: St Paul's
Monastery 1994). Theodoros Giagos, "To Baptisma kai o Tropos Apodochis ton Airetikon kai
ton Schismatikon," To Baptisma: Praktika A' Panelliniou Leitourgikou Symposion (Athens 2003)
153-183. Orthodox-Roman Catholic Consultation in North America. "Statement on Baptism
and Sacramental Economy" (June 1999). Archimandrite A. Pogodin, "On the Question of the
Order of Reception of Persons into the Orthodox Church Coming to Her from Other Chris­
tian Churches," Vestnik Russkogo Khristianskogo Dvizheniya [Messenger of the Russian Chris­
tian Movement] 173 (1-1996) 174 (II-1996/I-1997). English translation available at:
http:/ /www.holy-trinity.org/ecclesiology/pogodin-reception. R. Stephanopoulos (ed.),
Guidelines for Orthodox Christians in Ecumenical Relations. Second Edition (New York 1973) 18-
19. F. Thomson, "Economy: An Examination of the Various Theories of Economy Held
Within the Orthodox Church," Journal of Theological Studies 16 (1965) 368-420. Μ. Thurian
(ed.), Churches Respond to BEM. 5 Vols. (Geneva 1986-1988) v. 1,122-129; vol. 2,5-29; vol. 3,1-
25; vol. 4,1-6; vol. 5,1-3.
 INITIATION OF ADULTS IN GREECE TODAY 147

that the bishop accept the candidate's application (Plate 2). The bishop
then replies, usually accepting the application, assigns a catechist for
the candidate, and notes that the candidate should be baptized after
the catechism is completed (Plate 3). The catechist is usually the priest
who sent the letter accompanying the candidate's application. Now, if
there is a language barrier, then the priest is responsible for finding a
translator and books in the language of the candidate.
The catechesis then starts. It varies in length, depending on the
background of the candidate, his discipline and willingness to study
and learn, and the frequency of meetings. Usually the catechesis takes
place within private study meetings, once or twice a week. What ma­
terial and what method is used depends entirely upon the
priest/catechist. The minimum duration for a catechesis is six months.
There is no ritual associated either with beginning or the process of
catechesis.
After the priest/catechist has judged that the candidate is ready to
receive baptism, he usually arranges for the baptism to take place on
any given day, and after the baptism is completed he fills in a baptis­
mal certificate stating that so and so has been baptized and is a mem­
ber of the Church (Plate 4).
When looking at the baptism proper of an adult, we observe that it
follows the rites of initiation as adapted to the rise and establishment
of infant baptism. In these rites, the whole process of initiation which
would last months, even years, is compressed into one service. All the
rites associated with the process of catechesis are performed all at
once before the Baptism proper, and the post-baptismal rites are per­
formed immediately after the Baptism proper. In addition, Baptism
proper is not celebrated within the context of a Eucharistic Liturgy,
but independently and privately.
If we briefly look at the outline of the baptismal service, as it is
celebrated today, and compare it with the process of initiation in
Byzantium as presented in the documents reflecting the practice of the
Great Church of Constantinople in the tenth century, we will observe
that the whole process has been preserved in present practice. How­
ever, it has lost its capacity to mark the various stages of the catechu-
menate; it has lost its intimate connection with the Eucharistic assem­
bly and celebration; and it has lost its continuation in the post-
baptismal mystagogy.
As mentioned above, the whole process of catechesis is a series of
classes, devoid of any ritual signpost of its beginning, its process, and
its nearing completion. The liturgical elements of the process of cate­
chesis are all piled one on top of the other right before baptism
proper:
148 STEFANOS ALEXOPOULOS

Enarxis: In the name of the Father ..,

1. Prayer for the Making of a Catechumen4
2. Three Exorcisms5
3, Prayer for the One about to be Baptized6
4. Renunciation of the Devil and Acceptance of Christ7
5. Prayer for Invitation to Baptism8
Dismissal

These ritual elements, stacked one on top of the other, and com­
pleted today within ten or fifteen minutes, once marked the whole
process of the catechumenate. Important documents reflecting the
practice of the Great Church in the tenth century allow us to recon­
struct the catechumenate in the cathedral practice of Constantinople.9
According to the cathedral practice of Constantinople, the admission
of a candidate to the catechumenate was marked by the Prayer for the
Making of a Catechumen (item 1 above). During the period of his or
her catechesis exorcisms were read over him (item 2 above). The cate­
chumenate was not a private affair; it was a collective catechumenate
and an ecclesial event, as the petitions and prayer for the Catechu­
mens in the Divine Liturgy (and the Liturgy of the Hours) demon­
strate.10
In the final phase of the catechumenate, a select group among the
catechumens deemed ready was prepare^ for Baptism. Hence their
various names in the Christian tradition: electi, competences, or illumi-
nandi in the Western Liturgical tradition, photizomenoi in the Byzantine
liturgical tradition. This final phase was initiated on the third Sunday
of Lent, the Sunday of the Exaltation of the Cross, a liturgical high

4 S. Parenti, E. Velkovska (eds.), L'Eucologio Barberini gr. 336 (Rome 2000’) 119, #114; hence
cited as Barberini gr. 336.
5 Barberini gr. 336,120-122, #115-117.
6 Barberini gr. 336,122-123, #118.
? Barberini gr. 336,124, #119.1-10.
8 Barberini gr. 336,124, #119.11.
9 These documents are the earliest Euchologion Barberini gr. 336 dating to the end of the
eighth century, M. Arranz, L'Eucologio Constantinopolitano Angli Intzi del Secolo XI (Rome
1996); J. Mateos, Le Typikon de la Grande fglise (OCA 165-166) (Rome 1962-1963); H. Brak-
mann, "Der griechische Text des Konstantinopler prosphonetikon ton katechoumenon," OCP 52
(1986) 211-213; G. Engberg, C. Hoeg, G. Zuntz (eds.), Prophetologium (MMB, Lectionaria)
(Copenhagen 1939-1981).
10 Barberini gr. 336, 119-122, #114-117; Arranz, L'Eucologio Constantinopolitano, 172-173; M.
Arranz, "Les Sacraments de 1'ancien Euchologe constantinopolitain" 1:1-10, OCP 48 (1982)
284-335; 49 (1983) 42-90, 284-302; 50 (1984) 43-64, 372-397; 51 (1985) 60-86; 52 (1986) 145-178;
53 (1987) 59-106; 55 (1989) 33-62,317-338, here (1984) 52-60; S. Parenti, "Christian Initiation in
the East," Handbook for Liturgical Studies IV: Sacraments and Sacramentals (A. Chupungco ed.)
(Collegeville 2000) 29-48, here 35.
 INITIATION OF ADULTS IN GREECE TODAY 149

point in Lent. On that Sunday the following announcement was read

after the trisagion:

I appeal to your love, Christ-loving brothers, those of you that

have some people that ought to be brought to holy Baptism, know­
ing that Christ's resurrection is at hand, these bring to our most
holy church from tomorrow, so that they may receive the seal in
Christ, and that they may be kept and catechized. However, if
some would like to join after this week, knowing that they have
not thought about it, unless it is necessary, these we will not ac­
cept.11

After that Sunday,12 petitions and a prayer relative to the

photizomenoi appear within the Liturgy of the Presanctified Gifts, fol­
lowing the petitions and dismissal of the catechumens (originally, also
within the Divine Liturgy on Saturdays and Sundays13). Since in the
cathedral practice of Constantinople the PRES was celebrated up to
Holy Friday, the petitions of the photizomenoi were also said up to that
point, but after the PRES ceased to be celebrated on Holy Friday, the
petitions of the photizomenoi were said up to Holy Wednesday, the last
day the Presanctified would be celebrated.14
Following the three exorcisms one finds in the manuscript tradition
a prayer that is titled "Prayer after one is made a catechumen, [said
over] him who is about to be baptized,"15 followed by the renunciation
and profession of faith (item 4), and a prayer of invitation to Baptism
(item 5 above).16

11 J. Mateos, Le Typikon de la Grande Eglise (OCA 165-166) (Rome 1962-1963) here 11:38. M.
Arranz, "Les Sacraments" (1984) 47-49. Apparently this text was also read on the previous
Sunday, as a rubric in the provisions for the Second Sunday of Lent in the Typikon of the
Great Chinch indicates. See J. Mateos, Le Typikon, 11:30. For a French translation of the Greek
text from Dresden A 104, see J. Mateos, Le Typikon, 11:31 note 2. For the Greek text, see H.
Brakmann, "Der griechische Text des Konstantinopler prosphonetikon ton katechoumenon,"
OCP 52 (1986) 211-213, here 212.
12 On the three-week distance between the enrollment of the photizomenoi and Lazarus Satur­
day, see T. Talley, The Origins of the Liturgical Year (Collegeville 19862) 189-214; M. Johnson,
"Preparation for Pascha? Lent in Christian Antiquity," Passover and Easter. The Symbolic
Structuring of Sacred Seasons (P. Bradshaw, L. Hoffman eds.) Two Liturgical Traditions 6
(Notre Dame 1999) 36-54; idem, "From Three Weeks to Forty Days: Baptismal Preparation
and the Origins of Lent," idem, Living Water, Sealing Spirit (Collegeville 1995) 118-136.
13 S. Alexopoulos, The Presanctified Liturgy in the Byzantine Rite: A Comparative Analysis of its
Origins, Evolution, and Structural Units. Doctoral Dissertation (Notre Dame 2004) 242. This
dissertation is being prepared for publication.
14 Ibid., 230-244.
15 L'Eucologio Barberini, 122-123, #118; Arranz, L'Eucologio Constantinopolitano 178; M. Arranz,
"Les Sacraments" (1984) 60-61.
16 Barberini gr. 336,124, #119; M. Arranz, L'Eucologio Constantinopolitano, 181.
150 STEFANOS ALEXOPOULOS

This final stage of the catechumenate in the collective catechesis is

reflected in the renunciation and acceptance rites of Holy Friday in the
Cathedral Rite of Constantinople, According to these rites, as reflected
in the Euchologion Barberini gr. 336, the Patriarch would arrive at the
Church of Hagia Eirene in Constantinople around noon on Holy Fri­
day. There all the catechumens would be gathered, and the patriarch
would ascend on the ambo. After a diaconal command to be attentive,
the bishop would command them to stand with awe, cross themselves,
strip, and take off their shoes.17 Then the "catechesis" would start, a
long exhortation pointing out and explaining to them their renuncia­
tion of the devil and their acceptance of Christ.18 After that, he would
guide them to turn towards the West, raise their hands, renounce Sa­
tan three times and blow upon him. After that, he would guide them
to turn towards the East, accept Christ, recite the Ni-
cene/Constantinopolitan Creed, and accept Christ again (item 4
above). Then the bishop would exclaim: "Blessed is the God who
wants every human being to be saved and come to the knowledge of
truth, now and ever and to the ages of ages."19 After that the bishop
would continue his catechetical exhortation.20

At the conclusion of his catechetical exhortation the bishop would

call them to raise their hands again, and three petitions were said,
for the well-being of the Church, the Emperor and the people, pro­
tection from the devil and for peace in the City. After giving peace,
he would order them to dress and wear their shoes. Then he
would descend from the ambo, enter the sanctuary, and pray the
usual prayers for the photizomenoi, and recite the prayer of invita­
tion to Baptism (item 5 above)21 Then the photizomenoi are invited
to proceed and receive a hand-laying, after which a final prayer
was read.22

17 Barberini gr. 336,146, #143.1-3; M. Arranz: "Les Sacraments" (1984) 377ff.

™Ibid., 146, #143.4-5.
19 Ibid., 148, #143.23.
70 Ibid., 148-149, #143.24-25.
21 Ibid., 149-150, #144.1-10.
22 Details of this whole process, but especially of the hand-laying, we find in a manuscript of
the Prophetologion, the liturgical book that contained the readings of the Old Testament. In
that manuscript, at the service of Trithekte (Tersext) of Holy Friday, after the reading, the
rubrics that follow give these directions: "And then the Patriarch ascends to the ambo, he
makes three metanies, the archdeacon lifts the omophoron, and the patriarch does the cate­
chesis. And after he finishes, he descends and stands in front of the holy table. The deacon
then says the petitions for the photizomenoi. And when he says "The catechumens depart"
the catechumens are brought up (lit. offered) by one of the deacons to the left barrier of the
bema. And leaning there, the patriarch blesses the catechumens; on the forehead, the mouth,
the chest, and then washes his hands and says: "For you are our illumination" and the dea­
cons says: "Let us depart in peace." Prophetologion, 1960:401.
 INITIATION OF ADULTS IN GREECE TODAY 151

From this brief sketch we can observe, I believe, how the present
catechetical process has lost its ritual power and has been condensed
to a short service held immediately prior to the Baptismal proper.
Baptism proper has maintained its structural unity, although it is
now not celebrated within the context of a Divine Liturgy. The ele­
ments of the service are:

Enarxis
1. Litany of Peace [Private Prayer of Celebrant read during the
litany]
2. Blessing of the Baptismal Waters
3. Blessing of the Oil of Gladness
4. Anointing of Font
5. Anointing of the Candidate
6. Triple Immersion with Passive formula
7. Ps31.1
8. Prayer of Chrism and anointing with Chrism
9. Clothing with White Garment
10. Gal. 3:27
11. Romans 6:3-11
12. Matthew 28:16-20
13. Prayers of Ablution
14. Prayer of Tonsure
Dismissal

Items (1) to (9), the Baptismal proper, reflect both the current and
the Byzantine practice. The only difference is that in the Byzantine
practice these would take place in the Baptistery, while the commu­
nity, gathered for the Eucharist, would listen to a series of readings,
waiting for the baptisms to be completed, while today the baptism is
celebrated privately and not in the context of a Eucharistic liturgy.
Item (10) acts as a transition. In current practice the newly baptized
processes around the font three times, standing opposite the priest
who in the meantime censes. In the practice of the Great Church, item
(10) was chanted when the newly baptized were chrismated, and then
Ps. 31.1 was chanted as they left the Baptistery and entered the
Church, joining the Eucharistic assembly and participating for the first
time in the Eucharistic celebration.23 In current practice, on the other
hand, the newly baptized will have to wait until the first Divine Lit­
urgy to be celebrated after his or her Baptism to receive communion!

23 Barberini gr. 336,131, #125.5; M. Arranz, L'Eucologio Constantinopolitano, 191.

152 STEFANOS ALEXOPOULOS

Items (11) and (12), the readings, are remnants of the Divine Lit­
urgy, while items (13) and (14) are part of the rites that would take
place after baptism: The ablution would take place on the eighth day,
following a week of daily communion and mystagogy,24 and the ton-
sure, a rite for children originally independent from Baptism, would
take place when the baptized would have his or her hair cut.25 Today
they are also compressed, attached to the end of the Baptismal proper,
concluding Baptism, and the rite of tonsure is administered to adults
too.

Evaluation - Challenges
From this summary that I have presented, it is obvious, I believe,
that the Initiation of Adults in current Greek practice is problematic.
In brief, we can observe the following: The ritual elements of the
whole period of catechesis are compressed to a ten to fifteen minute
service before Baptism proper, Baptism itself has lost is connection
with the Eucharistic celebration, turning Baptism into a private enter­
prise, and the rites of the eighth day lose their meaning by being at­
tached to the end of the baptismal service.
Although Byzantine liturgy has maintained the structural frame­
work within which the Initiation rites of an adult could be restored,
nothing is done to that measure. In other words:

1. Baptisms of adults are not held on the baptismal days that are
in place in the Byzantine liturgical tradition: Holy Saturday,
Christmas eve, Epiphany eve, Saturday of Lazarus, and Pente­
cost.
2. Baptisms almost never take place within the context of the Di­
vine Liturgy.
3. Sometimes fonts for adults are not available!
4. The local bishop does not have an active role in the process.
5. Although Great Lent offers the structure for the catechetical
process, such as the petitions for the catechumens and
photizomenoi (after 4th week) in the Presanctified, with the
Old Testament Readings, with the vesperal Liturgy of Basil on
Holy Saturday, it is not employed at all. In general, although
Great Lent, Holy Week, and Easter are the natural locus for

24 See, for example, Canon 66 of the Council of Trullo. P. Trempelas, Mikron Euchologion vol­
ume A (Athens 1950) 310, 371-377, critical apparatus; Barberini gr. 336, 131-132, # 126; Μ.
Arranz, L'Eucologio Constanttnopolitano, 194-195; Μ. Arranz, "Les Sacraments" (1989) 39-42.
25 Barberini gr. 336, 198, 200, # 208, 209, 212; P. Trempelas, Mikron Euchologion, 378-382. See
also Μ. Arranz, L'Eucologio Constantinopolitano, 196-197; Μ. Arranz, "Les Sacraments" (1989)
48-54.
 INITIATION OF ADULTS IN GREECE TODAY 153

the final preparation of the catechumens, they are not em­

ployed as such.
6. There is no Mystagogy during the period of Easter Week.
7. Baptism has become a private endeavor; the community is not
part of it.

Suggestions
Great Lent provides us with an already existing structure within
and around which we can re-establish an active catechumenate, thus
also restoring meaning to elements of Lent that now make no sense to
the non-specialists (e.g. petitions of the photizomenoi from fourth
week of Lent on, the series of readings at vesperal Basil on Holy Sat­
urday). More concretely, I would suggest:

1. Establish set days during the year when new catechumens are
enrolled in the presence of the local bishop, who meets with
them, and reads over them the prayer of the making of cate­
chumen.
2. The bishop will have an active role in the catechesis by meet­
ing with the catechumens and reading over them the exor­
cisms.
3. On the Third Sunday of Lent (Sunday of the Adoration of the
Cross) a formal announcement is made regarding those who
enter the final stage of the catechumenate and become
photizomenoi. The petitions for the photizomenoi be restored
on Sundays too.
4. On Holy Friday the bishop gathers all the photizomenoi
where the renunciation of the devil and acceptance of Christ is
made, and the bishop reads over them the invitation to Bap­
tism.
5. Each diocese should make sure it has a font designed for
adults.
6. Baptism is restored and takes place during the readings of ves­
peral Liturgy of Basil on Holy Saturday, and is celebrated by
the bishop.
7. Mystagogy on Bright Week is also restored.
8. On the parish level, the existing structure (petitions for cate­
chumens and photizomenoi) will regain their meaning and
thus the community will be made part of the process.

This restoration is relevant to Great Lent and Easter. I would also

suggest that we create second such structure around Christmas and
the Christmas Lent, thus having two major baptismal days in the
154 STEFANOS ALEXOPOULOS

Christmas year, Easter and Christmas. In such a structure, the enroll­

ment of the photizomenoi would take place on the third Sunday be­
fore Christmas, after which the petitions for the photizomenoi would
be incorporated in liturgical use, the final renunciation would take
place on December 23, Baptism itself would take place during the
readings of Vesperal BAS on December 24, and, finally, the mys-
tagogical catechesis would take place between Christmas and Epiph­
any. This can also be demonstrated in the following table:

Event Easter Christmas

Enrollment of Photizomenoi 3rd Sunday of 3rd Sunday before Christ­
Lent mas
Petitions for Photizomenoi At 4th week of 3rd week before Christmas
Lent
Final Renunciation and Ac­ On Holy Friday On the 23td of December
ceptance
Baptism During Readings During Readings at Ves­
at Vesperal BAS peral BAS on 24111 of De­
on Holy Saturday cember
Mystagogy Bright Week Between Christmas and
Epiphany

The other baptismal days (Epiphany, Lazarus Saturday, and Pente­

cost) could be restored as days when group baptisms of infants in the
local communities can take place.
In an era were meaning in what we do is sought, and in a tradition
where ritual runs the imminent danger of becoming an ossified "mu­
seum" piece stripped of meaning, restoring Baptism of adults to its
proper process and context is, I believe, of paramount importance.
Liturgical renewal is not a movement to "modernize" liturgy. Rather,
it is a movement to restore to liturgy its original vitality and meaning,
making liturgy again the center of Christian life and spirituality. It is
towards this goal that I have suggested the above.

16, Kapodistiou Street Stefanos Alexopoulos

152 33 Chalandri, Greece
 INITIATION OF ADULTS IN GREECE TODAY 155

To His Beatitude, the Archbishop of Athens

Πρός rov Μακαριώττπον Αρχίϋπίοκοηον Αθηνών
And all Greece, Christodoulos
καί πάοης Ελλάδος κ. κ, Χριατόδοιιλον
Διά ιοιι Έφΐιμφίοιι too ΊιροΒ Ν’αοίι Άγ. Γνω(>γίοι> Χαλανδρίοιι
ΕΝΤΑΥΘΑ

Your Beatitude,
λίακαρκιίαιιτ,
I respectfully take the honour to request that You
Εύοεβάοτωι; lagjlriνω τήν τιμήν να ιιαμακαλέο« "Υμάς
Approve my petition and undertake all procedures necessary
όπως ε»<ιρκο<»ύμι:νος έγκρίνηιβ καί διαιάξηα·. ιά δίχινια
for my becoming a member of the Eastern Orthodox Church,
διά τήν npootaoiv μοιι ri'’, ιάι; uifcu; τής ΧΙρΟοΒόξου Ά ναιολικής Έκκλιιοίας
My present religious affiliation is
Τιιγχάνω ιό Ηρήοκπιμα
And I desire, of my own free will and with no compulsion or force
καί ίπιΟιιμώ άλως άβιάοτως καί αύιοπροιιιρίιωι;
to become a member of the Orthodox Christian Faith,
νά (ιοιιαοΟώ ιήν θρΒόίίοζον Χριοπανικήν ιΰοιην.

Most respectfully,
Μετά οιβαομοΰ. Ό ’Εφημνριας

Name Place of Birth

Pwijiu Toikk 1 tvvqouc

Surname Single or Married

"linon’vjtov ‘Evrniiw; h Ay<w

Father's Name Residence

Dnijm iirnpm; luiioism;

Mother’s Name Street Address

Tivojiu |ll|l(Wt; Glide

Occupation Telephone No.

’Eiuirvii|iri Tii>.

Year of Birth Religion

"Eim; Fmiiinw; 0|li|OSNI|lll

Nationality Passport No.

'Yni|K»6riK Ap.Am|lniiy>i"i>/Tam.

Plate 1
156 STEFANOS ALEXOPOULOS

ΙΕΡΑ ΛΡΧ1ΕΓΙΙΣΚΟΓΤΓ1 ΑΘΗΝΩΝ

ΙΕΡΟΣ ΝΑΟΣ ΑΓΙΟΥ ΓΕΩΡΓΙΟΥ ΧΑΛΑΝΔΡΙΟΥ

Άρ. Πρωί. Χαλάνδρι ΪΙί.ΓΗΙΟίΟ

ΓΙρό<;
Τόν Μιικαριώιαιο ν
Άρχικηιοκοπον Αθηνών
κ<ιί ιιάοηι; ΈλμιΙΙιχ;
κ.κ ΧΡΙΣΤΟΔΟΥΛΟΝ

Έν ΛΟήνακ;

M<IK(tpiftHUlE.

Εόοί^άοΓωΐ; ύπο|Ιά),λω ιήν άπό 19-13-2005 αναφοράν τοβ κ.0···

®(Β\τ.ννη()ένιο<; ch; Γνρμιινίαν καιά ιό ίιο<; 1975, μή άνήκονιος ιός οόδέν
θρήοκι.ιηκι. καί finifiopofiviw; ήίίη οτιως ίίιά ίο» Ίιφοίι Μηοιηρίο» ιοδ
Βαπιίομακχ; ΗοέζΟρ ιά<; ιι’μ' ΌρΟόδοξην ΆναιοΛίκήν Έΐίκ'Ζηοίαν, καί
ικιρακ<ι’Λο6μΐ:ν 6ιά ιήν cyitpioiv ιήςΥμνάρικ', Μακαριόιηιοι;. ιοί) ιΛ’λιιβοΟς
(iBtoft απήμαιοι;.

Μειά βαθοιάιοί) οφιομοδ

Άγ· Παραοκνυφ·, 81. Χαλάνδρι 15234. Τηλ. 210-6819470

Plate 2
 INITIATION OF ADULTS IN GREECE TODAY 157

6ΛΛΗΝΙΚΗ ΛΗΜΟΚΡΚΓΙΚ
I6RK. ΚΡΧΙΘΠΙΟΚΟΠΗ ΚΘΗΝ(ΟΝ

ΆΡΙΘμ..Πρ.ωτ.52 Έν ΆΟήναις τή 10η Ιανουάριου 2006

πρόζ
Τόν Αίδεοιμ. Πρεσβύτερον

η. Στέφανον ΆΠεξόπουλον

ϊφηρ. Ί. Ναού 'Ayiou Γεωργίου -Χαλανδρίου

Έ...ν..χ.ςι.ίι.θ_.α

Λαβόντες ϋη' οψιν τήν δΓ ύμών δίαριβασθείοαν αϊιηοιν ιοϋ :^ΒΜΒΒ·Β·Β

|··^ΒΜΗΗ··ΡΥπηκούτπτο^ Γερμανικής. Αβάπτιστου. ■‘Περί αροοεΑεύσεώζ

του εις τήν ‘Ορθόδοξον ημών Εκκλησίαν’, όρίζομεν ύμός. όπως κατηχήοητε αυτόν

δεόντως. Αμα δέ τώ πέρατι τής Καυιχπσεως, τεήέαητε ιό μυστήριον τού βαπτίσρατος

καί τού χρίσματος, τηρούντες πιοτώς τά διαλαμβανόμενα εν τφ ύη' άριθμ. 28/5-7-

2000 Έγκυκλίω Σημειώματι ημών. ώς καί άπαντα τά ύπό τών Νόμων του Κράτους

προβλεηόμενα.

Εντολή τού Μακ. Αρχιεπισκόπου

ΔΙΑ ΤΟ ΓΡΑΦΕΙΟΝ ΠΡΟΣΩΠΙΚΟΥ

0 ΓΡΑΜΜΑΤΕΥΣ

Αρχίμ. Ιερώνυμος ΝικοΗόηουλος

ΦΙΛΟΘΕΗΣ: 19-21 , 10S60 ΑΘΗΝΑ! 1ΗΛ 2 1 Ο 3 3 S 2 300 , 2 1 Ο 3 2 4 9 Ζ 3 I Λ

Plate 3
158 STEFANOS ALEXOPOULOS

IKI’A AI>XIEUIiM>nil ABIIM»

I. N. ATOY I'HOTIOY XAAANAMOY

ApiO. llpi.n. ...O-ilJ.

HIXFOIIOIHTIKON

11loioiioii.liiu iilii ioi'i llupdvior,. on ....u........MNMMINMMMBMMB..

ioi'i ....MHBMK.............. liiii iiji;....... MMHB.....................

biuiKoduinx;.........................................................................................................

ifi iiiii)i») (1ÖD..M0.... ............................ huii|xn())| BwiniiH; koi ijl(iniiol)i) kiiio

iqv liioiiiiioioiv iij<;'OpOoiiiitoii qpwv Awito/dKijv 'Emr|ohl<', if| ..lit.... io»

.............. iof> f.toiii; .äa.CiL... bub io» ‘Eqiqpipio» to» ii.po»

«10» Ayiou ruiipyiou XtiAovlipiou. 1 lpi:o[l. Xitqiuvoo '\xi-.f;oiio»/,o» hoi

ovopii ..... .fMMNHHNMIIMMl...................................... A viiiioxoi;

.... .jrhbnhmmmmhimiihB'...................
Hit; IliOlGIOlV xopqyi.ltoi «> nopov IVO XpI(OipiWI[| ÖllOII Μ

XttMtviipi .......

Ayim; 1 liipiioiii.iify; 81,1 Iaou.io <!>'/»ne;(iipi,'ii|v Kiwiivi») Tip., f? 10.6810-1 'll)

Plate 4
42 - Agios Georgios: Pantokratoros
40 - Agios Georgios: Holy Week and Easter
44 - Agios Georgios: Adult baptistery