This is a fantastic book. It does not analyze variant customs in other national Churches such as the Russian one in great detail (you can find that in other articles online) but that is not the point of the book. I am so pleased to see it online!
I own this book (it was given to me by a visitor to Holy Archangels Monastery in Kendalia, TX), and it's a good read. I do, as I've said, wish SCOBA bishops were much stricter in whom they baptize and why, though it's not a reason, imo, to separate from them, since the understanding of where the Holy Spirit is in His fullness--namely, Orthodoxy--is not (again, imo) impeded by this unfortunate laxity. Regardless, the OCA itself, of which I am a member, has moved away drastically from its stated past policy (cited from here
The Orthodox Church in America (the former "American Metropolia"), founded by Russian missionaries and later forming a diocese of the Russian Orthodox Church with its center first in San Francisco and then in New York, and which for a time had as her diocesan bishop the future [Saint] Patriarch Tikhon, inherited the traditions of the Russian Church with respect to the rite for the reception of the non-Orthodox converting to the Orthodox Church. The Orthodox Church in America receives non-Orthodox by three rites:
* Those converting from Judaism, paganism, and Islam, as well as those who distort or do not accept the dogma of the Holy Trinity, or where the baptism is performed by a single immersion, by means of baptism.
* Those whose baptism was valid but who either do not have sacrament of chrismation or who lack a hierarchy with apostolic succession (or if it is questionable), by means of chrismation. This group includes Lutherans, Calvinists and Episcopalians (Anglicans).
* Those whose hierarchy has apostolic succession and whose baptism and chrismation (or confirmation) was performed in their church, by means of repentance and repudiation of heresy, following instruction in Orthodoxy. This group includes persons of the Roman Catholic and Armenian confessions. If it happens that they were not chrismated or confirmed in their churches or if there is any question about this, they are anointed with the Holy Chrism.
for the example of said difference in practice)
I think you've made an important point against the book, Anastasios, by saying that "It does not analyze variant customs in other national Churches such as the Russian one in great detail." I've read here
about how the Russian church has had a long history of understanding those baptized by triple immersion or pouring as being those who've received a baptism like that of the Church and therefore worthy of chrismation -- and this includes Roman Catholics and most confessional Protestants!
I do think the application of the Second Ecumenical Council's canon needs to be reviewed, perhaps even on a yearly basis, based on the wildly different landscape in which we find ourselves, where blanket statements of "Trinitarian Protestants are chrismated" are reviewed and more nuanced--after all, there are even some charismatic groups who use triple-immersion, trinitarian baptism in this day and age, and I think that needs to be taken into account.
YET -- I'm not a bishop, so my opinion on the application of this canon is worth a little less than what I'm charging you for it...
That is rather unfortunate, I hate to say. The problem appeared in Greece during the time of St Makarios of Corinth, but he corrected it at that time. It reappeared from time to time later in certain villages in the 1900's. I hope that the Romanian Church will return universally to the correct practice of baptizing by triple immersion.
Don't the Serbians pour? Help me out, here...