Protopresbyter George Dion Dragas
[An] obvious question relates to the rejection…of the distinction between akribeia and oikonomia as a ‘Greek innovation’ that was introduced by St. Nikodemos the Hagiorite!
Another question, which is really derived from the previous rejection, is the characterization of the varied nature of Orthodox praxis οn the issue of the reception of Roman Catholic converts as inconsistent, especially when compared to the Roman Catholic praxis, which is viewed as consistent! Is it not true that consistency, or lack of consistency, are established on the regular praxis of the Church in receiving non-Christians into the Una Sancta and not on exceptional cases, such as those of the reception of schismatic and heretical Christians into the Church? Have the Roman Catholics kept the praxis of the ancient undivided Church, i.e. the akribeia of the ancient canons cοncerning the administration of Holy Baptism? Is it not the case that Roman Catholics have been inconsistent, if not innovatory and even contradictory, in the celebration of Baptism at different times and places? Or is it unjust to view as inconsistent the Roman Catholic indiscriminate ‘openness’ towards Orthodox and other Christians concerning their Baptism (and now their Eucharist) from the point of view of the received apostolic faith and practice?
Finally, if the Orthodox doctrine of Baptism is indeed the same with the Roman Catholic one as the Agreed Statement [“Baptism αnd Sacramental Economy” of the North American Orthodox-Roman Catholic Theological Cοnsultation] claims, and if it is true that sacramentology goes hand in hand with ecclesiology, as the Geron Metropolitan Chrysostom of Ephesus has reminded us in his recent book, could it be claimed pari passu that Orthodox ecclesiology is the same with the Roman Catholic one? Has then the ecclesiological issue that divides Orthodox and Roman Catholics been resolved? Is it not fair to maintain that as long as there is division between these two (and indeed any other) Churches, the Cyprianic-Augustinian dilemma, which is somewhat parallel to the Orthodox akribeia-oikonomia dilemma, is bound to exist?
It seems to me that such questions are unavoidable, but hopefully the recent suggestions/issues of the Agreed Statement of the American Orthodox-Roman Catholic Theological Consultation will be finally determined by the Great and Holy Synod of the Orthodox Church which is επί θύρας. Better still, one may hope to find the answers to these problems by an ecclesial rapprochement of Orthodox and Roman Catholics (and indeed of all other Christians) on the basis of the venerable Holy Tradition which was once delivered to the Saints from the Apostles and the Fathers in the course of the new millennium which lies ahead of us. (The Manner of Reception of Roman Catholic Converts into the Orthodox Church)