ORIENTALIX. GT OCCIDENTALIA ANALECTA, INSTITUT! STUDIS SPIRITUALITATIS ORIENTALIUM OGCIDENTALIUMQUE PROVEHENDIS NOMING P, MICHAGLIS LACKO APPELLATI Editor: Simon MARINCAK SVATE TAJOMSTVA NA KRESTANSKOM VYCHODE SUBOR §TUDIi 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.! 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 0s, 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: hitps:// www.cia gov/cia/ publications/ factbook Lgeos/ge.html. 2 http://www.mmo.gr/pdf/general/IMEPO Final 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. T have to point out here that I will limit the scope of this presenta- tion to those who have not received a Christian baptism,? 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 5 On the issue of the acceptance of converts into the Orthodox Church in Byzantine and cur- rent practice, see the following studies: M. Arranz, “Les Sacraments de l'ancien Euchologe constantinopolitan (1): Etude préliminaire des sources,” OCP 48 (1982) 284-335; idem, “Les Sacraments de ancien Euchologe constantinopolitan (2): Iére partie-admission dans I'Bglise des convertis des hérésies ou ’autres religions non-chrétiennes” 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, M. 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. Viadimir's Theological Quarterly 41 (1997) 17. T. Hopko, “Tasks Facing the Orthodox in the ‘Reception’ Process of BEM,” Orthodox Perspectives on Baptism, Eucharist, and Ministry (G. Limouris, M. Vaporis eds.) Faith and Or- der Paper 128 (Brookline 1985) 135-147, Bishop P, L'Huillier, “The Reception of Roman Catholies into Orthodoxy: Historical Variations and Norms,” $1. Vladimir's Theological Quar- terly 24 (1980) 75-82. J. Klentos, “Rebaptizing Converts in the Orthodox Church: Old Perspec- s on a New Problem,” Studia Liturgia 29 (1999) 216-234, G, Metallinos, I Confess Orte Bap- fism: Interpretation and Application of Canon VII of the Second Ecumenical Council by the Kolly- vades and Constantine Otkonomos (Transl, Priestmonk Seraphim) (Mount Athos: St Paul’s Monastery 1994), Theodoros Giagos, To Baptisma kai o Tropos Apodochis ton Airetikon kai ton Schismatikon,” To Baptisnea: Praktika A’ Panelliniou Leitourgikou Symposiou (Athens 2003) 1153-183. 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,” Vestiik Russkogo Khristianskogo Doizheniya [Messenger of the Russian Chris- tian Movement) 173 ((-1996) 174 (U-1996/1-1997). English translation available at: ‘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. M. 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 Catechument 2. Three Exorcismsé 3. Prayer for the One about to be Baptized 4. Renunciation of the Devil and Acceptance of Christ” 5. Prayer for Invitation to Baptism® 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? 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. In the final phase of the catechumenate, a select group among the catechumens deemed ready was prepared for Baptism. Hence their various names in the Christian tradition: electi, competentes, 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 +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, 7 Barberini gr. 336, 124, #119.1-10. § Barberini gr. 336, 124, #1191. ° These documents are the earliest Euchologion Barberini gr. 336 dating to the end of the eighth century, M. Arranz, L’Eucologio Constantinopolitano Angli Inizi del Secolo XI (Rome 1996); J. Mateos, Le Typikon de la Grande Eglise (OCA 165-166) (Rome 1962-1963); H, Brak- mann, “Der griechische Text des Konstantinopler prosplionetikon ton katechoumtenon,” OCP 52 (1986) 211-213; G, Engberg, C. Hoeg, G. Zuntz (eds.), Prophetologium (MMB, Lectionaria) (Copenhagen 1939-1981). 1 Barberini gr. 336, 119-122, #114-117; Arranz, L'Eucologio Constantinopolitano, 172-173; M. Arranz, “Les Sacraments de ancien Euchologe constantinopolitain” I: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. After that Sunday,!2 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 Sundays"). 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,”5 followed by the renunciation and profession of faith (item 4), and a prayer of invitation to Baptism (item 5 above).!6 1 J, Mateos, Le Typikon de la Grande Eglise (OCA 165-166) (Rome 1962-1963) here 1:38. M. ‘Arsanz, “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 Church indicates. See J. Mateos, Le Typikon, 1:30. 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 prosplionetikon ton katechoumenon,” OCP 52 (1986) 211-213, here 212, 2 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 1986%) 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. 38, 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. ¥ Tbid,, 230-244. 25 L'Eucologio Barberini, 122-123, #118; Arranz, L’Encologio 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.!” 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.’8 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.”!9 After that the bishop would continue his catechetical exhortation.2° 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) Then the photizomenoi are invited to proceed and receive a hand-laying, after which a final prayer was read. » Barberini gr. 336, 146, #143.1-3; M, Arranz: "Les Sacraments” (1984) 37ff. 8 Ibid., 146, #143.45, 1 Ibid, 148, #143,28. 2% Ibid., 148-149, #143.24-25. 2 Ibid., 149-150, #144.1-10. 2 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 (lt. offered) by one of the deacons to the left barrier of the ema, 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 toa 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 = 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. Ps3it 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. Ttem (10) acts as a transition, In current practice the néwly 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.” 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! ® 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/# 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. Sometimes fonts for adults are not available! 4, The local bishop does not have an active role in the process. Although Great Lent offers the structure for the catechetical process, such as the petitions for the catechumens and photizomenoi (after 4 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 » a 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; M. Arranz, L’Eucologio Constantinopolitano, 194-195; M. Arranz, “Les Sacraments” (1989) 39-42. % Barberini gr. 336, 198, 200, # 208, 209, 212; P. Trempelas, Mikron Euchologion, 378-382. See also M, Arranz, L'Eucologio Constantinopolitano, 196-197; M. 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. There is no Mystagogy during the period of Easter Week. 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. The bishop will have an active role in the catechesis by meet- ing with the catechumens and reading over them the exor- cisms, 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. 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. Each diocese should make sure it has a font designed for adults. Baptism is restored and takes place during the readings of ves- peral Liturgy of Basil on Holy Saturday, and is celebrated by the bishop. Mystagogy on Bright Week is also restored. 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_[3 Sunday of [3% Sunday before Christ- Lent mas Petitions for Photizomenoi | At 4 week of | 3" week before Christmas Lent Final Renunciation and Ac- [ OnHoly Friday [ On the 23% of December ceptance Baptism During Readings [During Readings at Ves- at Vesperal BAS | peral BAS on 24% 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. Inan 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, ] 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 “Toi Beattude, th Archbishop of Anens Uipie 6» Maxapioxaroy Apxuiinxonoy NOquioe And al Greece, Cistoulos song "EAR x, Xp Sui 108 Eympupian 0 “ep ENTAYOA mor ud Ay, Fanpyiow Xedaybiniow Your Beatiude, Mawoprdi, {respect take the honour to request tht You Eioepioros Raylkivo vis ni ve napaneiow "Yas Agprove my peltion and undertake all procedures necessary ‘ano; ebapeoroipevs Eyapivnte wai aude a Beovna form becoming a member af the Eastem Orthodox Church, {4 cie npoo‘acvoiv noo ee eng ue Opoddton Avawobans ERIE NDING ‘My presen religious afin is ‘Togsdvo U6 dpfoweona ‘And | desire of my own fee will and wth no compulsion o force al iniBopd Bho dior, Ka adronpoIpCus, to become a member of the Ortadox Cvstan Fath. ‘i tonao8: yy VpBétiokor Xpronavny aloo. Most respectful, Nava oxfuopo, 0 Bono, Nome Praca firth Dou "Tonos Fevegpen Sumane Shgl or aed Eninojor Ena yg Fame’ Namo Residence Dh eg wing, Hoihe’s Name Steet Adore Deon way, Die ceapaton “Telophone No, nie ny Yooret Seth Refgon \ Pao Previn, Spin Natorlty Passport tio "ag Apne Taw, Plate 1156 STEFANOS ALEXOPOULOS IEPA APXTEPHSKOITE, AGIENQN: __IBPOS NAO Ap, Fprat, Xokaivdipn 26.12.2005 Nps, ‘Tov Maxapidraror Apxienioxonoy 30m sti ions Exh xa XPISDOAOYAON “By AMavarg Maxapuinace Kienfliotg dnopai ho vay dnd 19-12-2005 dvagopdv 0) SERRE yevvnléviog cig Peppaviay Kara 16 doe, 1975. i AviKOVtoG ig odbEY ApjoKeia. Kai EMGopodviog fin dng 614 Ld “Ikpod Mvoupion vod Bantionarog vioc2Og vig rye Opdobot raoiiciy Kawkyoiay, ei uqynusaikooqer Hid chy Eyxprory unEYperépas Maxapidinioe, 196 1d 2alfone abc00 aitiatas, Med fadotdcoe osfkionod Plate 2INITIATION OF ADULTS IN GREECE TODAY 157 SGAAHNIKH AHMOKPATIA IEPA APXIGTIIGKOTIH AGHNON RoI. Nown. 52 EVABAvaK th 10h Tavouopiou 2006 Nese Tov Aideom npeopitepov 1, Exéavoy netonouRov ‘Eom. Naod ‘Aviou Tewpyiou -Karovepiov Evaowoa Aopovees Un’ Syw tiv 6 UNoY sionReC8oaV citncy ro (NNN ¥771.061r1.0¢ FepHAVH, APanTIOOU, epi npaDEnevOEDC ‘ou eke thy OpddoROY hu ExeAnoiav, GpizoveV OWE, One KoMxhonte UToV bebvtas, hua O€ 16 népat the KatnafioeUs, TERETE TO ULoLAION 106 BaNTiOLNTO kai ol Xpiovatos, tnpeavrEC MOTE 16 SKauBavpeva ev TO ON! Gp\6u, 26/57 2000 Evento ErpeGyou Moy, &¢ Xai GnoveD Ta Nd Thy NéHoV Tod Keatoue nooprendyeva, “Evtom tod Mox, Rextenioxonoy ‘1A TO TPAGHON NPOEANKOY (0 rPAMMATEVE [oye Ponicy’s ‘ADK epiovun0c NwonenoUAeS Ar @IAQOEHE 19-21, 10856 AOHMAL THA, 2403352800, 210 924m791 4 Plate 3158 STEFANOS ALEXOPOULOS 1H APAAEULSRONLIE AEE LN APY PARITY XANANSLIOY Mp. Hoot, 2B. ZOO MASTONOUTTIKON Thovwnontun 6a 09 Mapivins, (11 <2, A aD i re, a AMAKOEAIEOG, sooonls |. ri ainior aden) ALAS JSS gern iy didnt, Ke iflanioly wendy aan, ExREnDIaE, 1) La. 1 sive Guatinioon dy, Updaiataw 15 fiom Zéa6el...bu6 v0 E@nmipion 105 ixpos vig AMR vod Ayinw Pupyion Xekavtpion, Upto, Sugiivoo Vakinuvkow nat Zap 16 Gyo ena AN, ine i © xopnyEivA Ls napiy ive xpnowteiing de Nudaviipt ge. 2 0-iangino, Heol Sregaivds Virkonovee, Ayia Huapooxtiy, 51. Hpaeia ba Capone Revveven) Tap. 210081100 Plate 4st Prot 42 - Agios Georgios: Pantokratoros40 - Agios Georgios: Holy Week and Easter‘44 - Agios Georgios: Adult baptistery