Sunday, July 23, 2023

Lewis J. Patsavo (EO) on "Clinical" Baptisms and Canon 12 of the Council of Neocaesarea in AD 315

  

“Clinical” baptism

 

“Clinical” baptism refers to seriously ill people confined to be, whether or not catechumens, who are baptized by sprinkling with an abbreviated baptismal rite. Among these were many who through no fault of their own or ulterior motive received baptism on their deathbed. But there were others who deliberately put off their baptism for unworthy reasons. We learn from a letter of Sy. Cyprian that the word “clinics” (klinikoi) was used instead of “Christians” for those baptized during an illness, which gave the impression that they were second-class Christians. Cyprian rues against the term to remove any stigma from them. (Cyprian, Ep. 69.13) But in spite of this, a second category of “clinics” gradually emerged who deliberately postponed baptism after the end of their period as catechumens. They hoped in this way in the event of a fatal illness to receive forgiveness at the last moment through the grace of baptism. However, there were doubtless those who delayed being baptized out of a zealous concern to be as perfectly prepared as possible for their Christian rebirth in baptism. The majority, afraid through laziness or cowardice of losing the grace acquired through baptism, postponed the rite until the last moment before death. They thus hoped that at the hour of death they would be forgiven all the sins they and previously committed through “the bath of regeneration.”

 

The ”clinically” baptized were barred from any grade of priesthood whatsoever. This principle was laid down by the Council of Neocaesarea in Canon 12: “If anyone is baptized during illness, he cannot be promoted to the presbyterate, for his faith has come not by free choice but by necessity” (Neocaesarea 12). The reason for this exclusion is obvious: to bar those who postponed baptism out of an ulterior motive. By such behavior they manifested the superficiality of their faith, and their lack of a self-denial essential to the pursuit of perfection. There was consequently no doubt that they were unfit to assume priestly duties. How could they have attracted others to imitate Christ when they themselves were unable to provide a personal example of imitation?

 

But if there was no doubt about the unworthiness of such candidates, the same could not be said of others who accepted “clinical” baptism without any ulterior motive. With regard to these the question was put whether their decision to receive baptism was sincere. There was genuine uncertainty about their conversion, given the conditions under which it had come about. Could their faith be relied upon as secure? The decision to exclude them from the ranks of the clerk is understandable. Nevertheless, Canon 12 allows for exceptions to be made. These are, on the one hand, evidence of perseverance in a genuine Christian life and, on the other hand, the lack of suitably qualified candidates: “unless perhaps on account of subsequent zeal and faith and through the scarcity of men” (Neocaesarea 12).

 

The case of Novatian provides us with a historical example. He received “clinical” baptism on account of a serious illness. Nevertheless, he was later ordained a presbyter, probably by Pope Fabian, in spite of the protests of the clergy and a large number of the laity “because it was not lawful for a man such as he who had been sprinkled on his bed to enter the clergy.” (Letter of Pope Cornelius [251-253] to Fabius [in Eusebius, Hist. eccl. 6.43) The ordination was carried out after the ordaining bishop had appealed to the clergy and laity to consent to this single case. It is inconceivable that he would have done this if he had known of any suspicious conduct in Novatian incompatible with the priesthood. Information to the contrary is later, coming from Pope Cornelius whose election Novatian had strongly opposed. But even Pope Cornelius portrays Novatian as a person from whom one would not have expected any evil. (Eusebius, Hist. eccl. 6.43: “How extraordinary a change and transformation, dear brother, we have seen take place in him in a short time.”) (Lewis J. Patsavos, A Noble Task: Entry into the Clergy in the First Five Centuries [trans. Norman Russell; Brookline, Mass.: Holy Cross Orthodox Press, 2007], 193-95)