A baptism in the Orthodox Church tends to be a happily chaotic affair. Most baptisms are of infants and that involves family and friends on the joyous occasion. It is unlike other sacramental and liturgical events in the life of the church. Here, all the solemnity and pomp are set aside to welcome one more small life into the faith. The church can do pomp and ceremony, to be sure, but baptism is the one that kids truly enjoy.
It begins at the entrance to the church. The parents meet with the godparent (or godparents in some instances) and the presiding clergy. The child is given to the godparent and prayers are recited to renounce the devil and confirm the faith. Then the priest leads them into the church and to the baptismal font.
The font has been prepared in advance, of course, and the priest blesses the waters in the font, while the child is undressed. Every Greek Orthodox home has embarrassing (to the child) naked baby pictures. This step is necessary because baptism requires a triple immersion. Sometimes the baby enjoys the bath, Sometimes it is all a bit too much and then the crying starts. And it usually continues until baby is back safe in the arms of mom and dad.
The final step after the child is anointed and tonsured, is a procession around the font while final prayers are chanted. Often the whole family joins in, an exciting privilege for older siblings. At last, the baby is given its first communion and is henceforth an Orthodox Christian. Somewhere in all this, the baby inevitably begins to cry, probably due to the inordinate amount of handling and all the people.
[You need no more description than that from me. You will find more than one baptism recorded and published on YouTube. You can also learn more from this blog post, A Holy Bath indeed! I encourage you to read it as well.]
Thus was my great-grandson baptized recently. Here I must admit, with a slight degree of embarrassment, that he was born without the benefit of marriage. That, I trust, will come…soon, I hope. In other circumstances, he could have ended up like so many of his contemporaries, as so much medical waste. The grim fact is that during the period of his gestation, perhaps a half-million unborn children died. Just on the day of his baptism, statistically as many as 1,400 abortions ended the life of children like him.
But on this day, my great-grandson George was welcomed into the Orthodox faith as he was welcomed into life. The fact that he was conceived and born before marriage is becoming a common event. Out of wedlock births are at or near a majority of live births. This marks a huge change in the social order. In times past, it was treated as a shameful thing, often leading to family division and, ironically, abortion. That fact has been used endlessly by the abortion industry as a defense of the practice. The irony seems lost on them that far and away more abortions have been administered than ever occurred before it was legalized.
Perhaps the change in social attitudes is necessary. The abortion rate is declining but is still the highest of all the countries in which it is legal. It may be safe. It is certainly legal, but it is by no means rare. If we must change our standards to welcome all infants into life and stop the slaughter of the innocents, than change we must.
One more happy note. His baptism took place on November 30, the feast day of the Apostle Andrew, patron saint of Scotland. Yet he is named for the legendary slayer of dragons, St. George, patron saint of England. His English and Scottish forebears might take pleasure in that. We can hope those venerable saints will guide him through life.
For all you vexillologists, it is noteworthy that the crosses of St. George (vertical and horizontal) and St. Andrew (diagonal) comprise the British union jack. A fortuitous and happy coincidence indeed.