In the Russian Orthodox Church Outside Russia both children and adults are customarily received into Orthodoxy by the Holy Mysteries (or "Sacraments") of Baptism and Chrismation.

The Sacraments of Baptism and Chrismation are generally performed in church during a special service, the duration of which is 45 minutes to one hour.  Usually only family and friends are present.  The service takes place in three parts: 

• The Making of a Catechumen: This part of the service includes prayers that the person who is to be baptised will be saved by God from the power of the devil and given eternal life.  The new Christian (or the sponsor or godparent) publicly declares that he or she has turned away from the devil, believed in Jesus Christ, and accepted Him as King and God;
• Baptism:  This part of the service includes prayers for the blessing of the water, asking God that it will be for the spiritual cleansing of the person to be baptised.  The new Christian is then anointed with blessed olive oil, baptised, and given a white robe (a sign of purity) and a Cross (a sign of God’s victory); 
• Chrismation: This part of the service includes the anointing with Holy Chrism, readings from the New Testament, the cutting of a small amount of the hair of the newly baptised as a first offering to God, and prayers for his or her salvation.

At such services there must be at least two witnesses present in addition to the priest and the one being baptised.

Children under the age of 16 will not be received into the Orthodox Church in this parish without the express permission of a parent or legal guardian.  This is not to deny agency to young people, but to avoid confusion and scandal.  

If the parents of a child to be baptised are separated or divorced, our parish priest will generally ensure that both parents consent to the child's baptism.

A fixed order of service is used.  A copy of the English-language text in Word format - also suitable for adaption as a booklet to be distributed to those attending the ceremony - is available upon request from our parish priest.

All those being received into the Orthodox Church must have at least one sponsor or godparent.  The sponsor should ideally be an Orthodox Christian and will preferably be of the same gender as the candidate for baptism.  It is possible to have additional sponsors who are not Orthodox Christians but nevertheless have valid baptism in the name of the Father and of the Son and of the Holy Spirit.  Baptism outside a mainstream Christian denomination (that is, the Roman Catholic Church, the Oriental Orthodox Churches, and certain Protestant churches that confess faith in the Triune God) is not considered valid.

In the circumstances of contemporary Australian life it sometimes happens that Orthodox Christian parents have close and valued non-Christian relatives or friends that they wish to have a special guiding or mentoring role in the life of their children and who they call "godparents".  Although such godparents cannot make a faith commitment on behalf of the child to be baptised, they may be present at the service and, together with the Christian sponsors, offer practical assistance e.g. by holding and helping with the dressing of the infant or child.

Customarily, the sponsor(s) will provide a baptismal cross.  Baptismal crosses should be of an Orthodox Christian style.  Those unable to obtain such a cross should speak with our parish priest.

Baptism in the Russian Orthodox Church Outside Russia is usually by full immersion.  For younger children who may be distressed by full immersion it is possible to sit or stand them in the font and pour water over them.

In the case of babies and very young children, the baptism may be done without any clothing.  Older children and adults should have a new white t-shirt and shorts, or some similar garments, in which to be baptised.

In the Russian Orthodox Church it is customary to take an Orthodox Christian name at baptism.  The choice of a name belongs to the indivdual or the family, and not the priest.  The name should be of a saint in the Orthodox calendar who is of the same gender as the candidate for baptism.  As a general rule, the name should be one in common use.  If the candidate for baptism already has a suitable given name, it will not usually be changed.

On the day of the service candidates for baptism should arrive at church in their usual church clothes.  Each candidate should have a new white towel for drying after immersion.  After the first part of the service, babies and small children will be undressed and wrapped in the towel.  Older children and adults will change into their white t-shirt and shorts.

Once baptised, older children and adults will withdraw from the church, remove their wet clothing, and dress in the clothes that they wore to church. Babies and small children will be dried and dressed in baptismal clothes or a gown by their parents and godparents.  Older children and adults will be vested in a white gown worn over their clothing.  In preparation for Chrismation, clothing should remain unbuttoned at the neck and the feet should remain uncovered.

Prior to the service the parish rector will ask for information for the Baptismal Register.  This includes the name and the date and place of birth of the one being baptised and details of his or her patron saint, together with the full names of his or her parents and sponsors or godparents.  Following the service, the parish rector will provide a Diocesan Certificate of Baptism.

In this parish, the family (in the case of a child) or the newly-baptised person (in the case of an adult) is also given the small (50ml) jar of olive oil blessed for the anointing in the second part of the service and the hair that is cut in the third part of the service.  As the prayer over the oil asks that it be "an anointing of incorruption, a shield of righteousness, a renewal of soul and body, a driving away of every diabolical action, to the removal of all evils from them that are anointed with it in faith, or that are partakers of it", it may be used at home in times of sickness.  The hair is placed in a small fold of paper; as when infants are baptised it is often the first time a baby's hair is cut, many families later preserve it in a baby journal or keepsake book.

There is no fee for baptisms in our parish.  Those who wish to do so may make a donation to the church.  In such cases the donation should not be given to the parish rector, but made online or placed in the donation box in church.

If a child is to be baptised in our parish, at least one of the parents or godparents should be a practising Orthodox Christian who intends to raise the child in the Orthodox Christian faith.  If the parents or godparents are unknown to the parish priest they should be willing to meet with him, preferably in person, at least three weeks before the service to discuss their responsibilities and the necessary arrangements.

Children are baptised on the understanding that their parents and godparents will attend, as the children grow, to their believing, behaving and belonging as Orthodox Christians.  The family is encouraged to form an ongoing relationship with the parish and to involve itself in church life.

Requests to speak to our parish priest about the baptism of a child from an Orthodox family and any questions about the practicalities of such a service not covered above may be made by email here.

There is at this stage of parish life no fixed period or formal program of preparation for reception.  Although there are various catechism programs available online, there are none that we feel confident to recommend.  

Adults wishing to be received into the Orthodox Church should begin by attending services and becoming involved in parish life.  We recommend a number of books here and a limited number of trusted online resources here.  We suggest that enquirers exercise caution when engaging with many contemporary online Orthodox resources.  The best way to understand Orthodoxy Christianity and to become Orthodox is amongst ordinary Orthodox Christian people and within the life of the Church.

Our parish priest generally encourages people to attend services for 6-12 months before considering their formal reception.  Decisions about the reception of individuals or families are made with regard to their specific circumstances and learning style.  In general, adult converts will be received into Orthodoxy only when they have established a place for themselves in the life of the parish.

It has been the practice of the Russian Orthodox Church Outside Russia since 1971 to receive adult converts to Orthodoxy by the Sacraments of Baptism and Chrismation.  In certain limited circumstances, a Christian who has received baptism in the name of the Father and of the Son and of the Holy Spirit in the Roman Catholic Church, the Oriental Orthodox Churches, and certain Protestant churches that confess faith in the Triune God, may be received into the Orthodox Church by Chrismation alone.  This most commonly happens when age or infirmity prevent full immersion, but at times there may be other compelling pastoral reasons for receiving a convert in this way.  Such decisions are at the discretion of the Diocesan Bishop.

All adults seeking to be received into the Orthodox Church from another Christian confession or another religion must publicly repudiate their former beliefs and promise to be faithful sons and daughters of the Orthodox Church.  It the case of converts from the Roman Catholic Church, the Oriental Orthodox Churches, and certain Protestant churches that confess faith in the Triune God, this renunciation replaces the first part of the service ("The Making of a Catechumen").  In all other cases it precedes the full service.  The renunciation of erroneous or false beliefs follows an established form, as set out below. 

Roman Catholics must renounce:

• the erroneous doctrine that, for the expression of the dogma concerning the Procession of the Holy Spirit, the declaration of the Saviour Christ Himself, “who proceeds from the Father” (John 15:26), does not suffice, and that the addition, “and from the Son”, to the words of Christ Himself, is necessary
• the erroneous supposition that it does not suffice to confess our Lord Jesus Christ as the head of the Universal Church, but that the Bishop of Rome is the head of the whole Church
• the erroneous supposition that the Holy Apostles did not receive from our Lord Jesus Christ equal spiritual power, but that the holy Apostle Peter was their Prince; and that the Bishop of Rome alone is his successor, and that the Bishops of Jerusalem, Antioch, Alexandria and the others are not, equally with the Bishop of Rome, successors of the Apostles
• the erroneous understanding of those who think that the Pope of Rome is superior to the Ecumenical Councils and infallible
• all the other doctrines of the Latin confession of faith, both old and new, which are contrary to the Word of God, and to the true Tradition of the Church, and to the decrees of the Seven Ecumenical Councils

They must also undertake to:

• accept and interpret the books of Divine Scripture according to the understanding which the Orthodox Church holds concerning them
• confess that the head of the Orthodox Church is our Lord Jesus Christ, and promise unfeigned obedience to the Shepherds appointed by the Holy Spirit

The Oriental Orthodox (e.g. Coptic Orthodox and Ethiopian Orthodox) must renounce:

• the false opinion that in our Lord Jesus Christ there are not two natures, Divine and human, but one only, the human nature being swallowed up by the Divine

They must also undertake to:

• accept and honour the Fourth, Fifth, Sixth and Seventh Ecumenical Councils - Chalcedon, Constaninople II, Constaninople III, and Nicaea II - and other authoritative Councils of the Orthodox Church
• give due honour to Orthodox Archpastors [bishops] as successors to the Apostles, appointed by the Holy Spirit, and obedience to them in spiritual matters

"High" Anglicans ("Anglo-Catholics") must renounce:

• the erroneous doctrine, received by them from the Roman Catholic Church, that for the expression of the dogma concerning the Procession of the Holy Spirit, the declaration of the Saviour Christ Himself, “who proceeds from the Father” (John 15:26), does not suffice, and that the addition, “and from the Son”, to the word of Christ Himself, is necessary
• all the other doctrines of the Anglican confession of faith, both old and new, which are contrary to the Word of God, and to the true Tradition of the Church, and to the decrees of the Seven Ecumenical Council

They must also undertake to:

• accept and honour all Seven Ecumenical Councils - Nicaea I, Constaninople I, Ephesus, Chalcedon, Constaninople II, Constaninople III, and Nicaea II - and other authoritative Councils of the Orthodox Church
• accept and interpret the books of Divine Scripture according to the understanding which the Orthodox Church holds concerning them

"Low" Anglicans and other protestants that confess faith in the Triune God must renounce:

• the erroneous doctrine, received by them from the Roman Catholic Church, that for the expression of the dogma concerning the Procession of the Holy Spirit, the declaration of the Saviour Christ Himself, “who proceeds from the Father” (John 15:26), does not suffice, and that the addition, “and from the Son”, to the word of Christ Himself, is necessary
• the erroneous opinion that in the Eucharistic Mystery the bread and wine are not transformed into the Body and Blood of Christ, and are merely symbols of the Body and Blood of Christ
• the erroneous belief that results from the false Reformed teachers, who reject five Mysteries: Chrismation, Repentance (that is, Confession), Marriage, Anointing with Oil, and the Priesthood itself, without which there is no administration of the Sacraments, and, not having, Ordination, presume to perform, not only Baptism, but also the Eucharist
• the erroneous accord of the false Reformed teachers, who do not accept the sacred traditions, do not honour the Saints, and reject prayers on behalf of the departed

They must also undertake to:

• accept and honour the Seven Ecumenical Councils - Nicaea I, Constaninople I, Ephesus, Chalcedon, Constaninople II, Constaninople III, and Nicaea II - and other authoritative Councils of the Orthodox Church
• accept and interpret the books of Divine Scripture according to the understanding which the Orthodox Church holds concerning them
• believe, that from Christ the Lord, for the reception of saving grace, in the Church established by Him, there are appointed seven Mysteries: Baptism, Chrismation, the Eucharist, Repentance (that is, Confession), the Priesthood, Marriage, and Anointing with Oil
• believe, that in the Eucharist, under the mystical form of bread and wine, the faithful partake of the Body and Blood of our Lord Jesus Christ, unto the remission of sins and unto life eternal
• believe that the prayers of the saints work before God for our salvation, and that their relics, glorified through incorruption and miracles, are meet for veneration
• honour the Icons of the Saints acceptable to the Orthodox Church, according to her understanding that veneration of that which is represented by them is carried to the Prototype
• believe that Christ is the Head of the Church, and that He gave to its pastors the power to bind and loose the sins of men by the grace of the Holy Spirit, as was said to the apostles: “Receive the Holy Spirit.  If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” (John 20:22-23)

The specific renunciations and commitments required of converts from Judaism, Islam, and Hinduism are available upon request.

Any questions not answered here are best discussed in person with our parish priest.