The Living Tradition An Orthodox Archive of the Church Fathers and Early Church

Orthodox Christianity: start here — lesson 8

Baptism, chrismation and entry into the Church

How a person becomes an Orthodox Christian, and what the fourth-century sources show us about it.

  • Liturgical witnessAttested in the Church's worship — in a hymn, a prayer, a rite or a commemoration. Liturgical language is theological rather than casual, but a hymn is not a canon.
  • Canonical normEstablished by a received canon of a council, or of a Father whose canons the Church has received. Canons are applied within the Church's pastoral and conciliar life; a canon is not a rule a reader applies to themselves or to anyone else.
  • Pastoral applicationHow a teaching is ordinarily applied in practice, under the guidance of a priest and bishop. Never a substitute for that guidance.

Primary evidence verified Content last reviewed 2026-08-29

What still needs checking (1)
  • Confirm current OCA practice on the reception of converts, and state the range of practice across canonical jurisdictions precisely.

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What this lesson covers

  • Describe the rites of initiation as Cyril of Jerusalem and Ambrose report them.
  • Explain why baptism, chrismation and communion are administered together in Orthodoxy.
  • State what the canons say about the reception of those baptised elsewhere, and what they do not settle.

About 8 minutes to read.

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Cyril of Jerusalem's mystagogical lectures and Ambrose's Concerning the Mysteries, both archived here, describe the rites of initiation to people who had just been through them. They are the best fourth-century evidence we have, one from Jerusalem and one from Milan.

The elements they describe are recognisable: renunciation of the devil facing west, confession of Christ facing east, anointing, threefold immersion in the name of the Father and the Son and the Holy Spirit, the chrism, the white garment, and immediately the Eucharist.

Why the three go together

In the Orthodox Church baptism, chrismation and first communion are administered in one movement, including to infants. The logic is that they are not three achievements but one entry: the person is washed, sealed with the gift of the Holy Spirit, and brought to the table.

Separating them, as Western practice came to do, produces a different pastoral shape. Neither pattern is arbitrary, and the difference is real and old.

Receiving those baptised elsewhere

Canon XIX of Nicaea requires that Paulianists be baptised on entering the Church; canon VIII receives Novatianist clergy in their orders on written profession. The council distinguishes between groups, and the distinction is deliberate.

Key Scripture

  • Romans 6:3-5 — Baptised into Christ's death, that we may walk in newness of life.
  • Acts 2:38 — Repent and be baptised, and receive the gift of the Holy Spirit.
  • Acts 8:14-17 — The laying on of hands and the gift of the Spirit after baptism.

On Scripture references. References are given so you can read the passage in the translation your parish uses. This site does not reproduce a modern copyrighted Bible text.

Council and canon connections

  • Canon VIII of Nicaea, on receiving the Cathari.
  • Canon XIX of Nicaea, on the Paulianists.
  • Canon XIV of Nicaea, on catechumens who lapsed.

Why this matters in lived Orthodoxy

An adult coming to Orthodoxy is normally a catechumen for a period, attending services, being instructed, and preparing. Baptisms traditionally cluster around Pascha, which is why the ancient catechetical lectures were delivered in Lent.

Godparents are not decorative. They undertake responsibility for the Christian formation of the person baptised.

Review

What are the elements of initiation Cyril and Ambrose describe?
Renunciation and confession, anointing, threefold immersion in the threefold name, chrismation, the white garment, and immediately the Eucharist.
Why does the Orthodox Church administer all three together?
Because they are understood as one entry rather than three stages: washing, sealing with the Spirit, and coming to the table.
Who decides how a convert is received?
The receiving bishop, and practice varies between canonical Orthodox jurisdictions.

Your notes

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Going deeper

Sources for this page

  1. Tier C Cyril of Jerusalem and Gregory Nazianzen Philip Schaff and Henry Wace (eds.) Cyril of Jerusalem, Catechetical Lecture 20 (Mystagogic 2) translated edition of primary texts Source record
  2. Tier C Ambrose: Select Works and Letters Philip Schaff and Henry Wace (eds.) Ambrose, Concerning the Mysteries translated edition of primary texts Source record
  3. Tier C The Seven Ecumenical Councils of the Undivided Church Henry R. Percival (ed.); Philip Schaff and Henry Wace (series eds.) The Canons of the 318 Holy Fathers, Canons VIII, XIV and XIX annotated edition of conciliar texts Source record

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