I have a thread here on the Orthodox liturgy used to accept new members into the Orthodox church - which in the case of Catholics wanting to join - involves publically declaring very specific Catholic doctrine to be heresy -- I don't know if your orthodox group does that as part of its prescribed liturgy - but if so I can see why you might object.
Firstly, lest there be no confusion: I am a Congregationalist Protestant who follows a generic Orthodox Christianity which in my opinion is compatible with Anglo Catholicism, High Church Anglicanism, traditional Moravianism*, Evangelical Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, traditional Old Catholicism of the Union of Scranton variety, and most aspects of the faith of the Assyrian Church of the East and the Ancient Church of the East (although I am not comfortable venerating Nestorius or referring to the Blessed Virgin Mary as “Christotokos” , rather than “Theotokos”, because the latter model is more theologically correct; it opens a Christological can of worms when you stop using phrases that should be permitted on the basis of communicatio idiomatum, which is a concept which ought to be regarded as attaching dynamically to the model of hypostatic union, which the Assyrian Christology of Mar Babai the Great does expressly embrace (at least if we regard the Syriac philosophical construct of the
qnumeh as equivalent to the Classical and Byzantine philosophicalss construct of the
hypostasis).
Secondly, the reception of Christians by the confession of faith is practiced in different ways in different churches, both within the Eastern and Oriental Orthodox churches, and separately within the realm of doctrinally Orthodox Protestant Catholic churches in which I work. A great many Orthodox churches, owing to the progresses made in ecumenical dialogue with the Roman Catholics and other denominations, no longer do a public recantation of errors. Indeed in my time in the OCA as a laic after having left the UCC and the ECUSA due to liberalism and the retirement of my friend respectively, I did not personally see anyone received in this way, although there are parishes, particularly those with lots of Western “conwertsy” in some of the EO churches where I have heard of them doing that, but I myself would avoid such a parish as an entry point, since you can always join one Eastern or Oriental Orthodox jurisdiction in one parish and then shimmy on over to another parish in another jurisdiction (this only becomes a potential bother if one wanted to move from an EO to an OO parish), which is I suspect a benefit in general of joining a church that is in full communion with other churches in the same geographical space.
But "other than that" - I assume anyone in the Orthodox church would know I am not a member of their local congregation.
Again, how would they know that? Parishes can encompass large areas, and members come and go. In the 19th century, in the Russian Orthodox Church, as was unfortunately common at the time in most of the world’s liturgical churches, the laity were not partaking of the Holy Eucharist as often as would be preferred, and St. John of Kronstadt welcomed very large numbers of pilgrims to his sailors’ chapel in the port city of Kronstadt near St. Petersburg, where he used a form of hybrid general and auricular confession in which the people shouted their sins so as to provide anonymization, and then he gave the Eucharist to all (presuming they were Orthodox).
Wouldn't they also know the difference in general between a visitor and a member in your ideal world?
In my ideal world, there will be no distinction between visitors and members of any given local congregation or diocesan parish, but only between those Christians who have accepted the apostolic faith as outlined in the CF.com Statement of Faith and rejected every heterodoxy, and catechumens who are learning the faith and moving towards baptism in which their sins and the cumulative impact of the errors of their discredited prior religions, such as Islam or Buddhism or Mormonism or the Jehovah’s Witnesses or Scientology, will be swallowed up in God’s victory, revealing their resplendent beauty as they emerge from the font into the new life, having died to themselves and been born again into the faith of the Resurrection of Christ Jesus, the infinitely loving true God who put on our corrupt human nature, died and rose again from the grave so as to restore our human nature and deify it, thus bestowing upon us the faith of the new covenant, freeing us from the bonds of the Law in favor of the Gospel (recently thanks to my friends
@MarkRohfrietsch and
@ViaCrucis I feel like I have learned how to use the Lutheran concept of the Law/Gospel dichotomy homiletically and dialectically in a manner consistent with the Patristic expressions of faith I have become accustomed to resort to) and enabling us to benefit from theosis, or entire sanctification.
In the Baptist and SDA world - sometimes members attend a business session - and vote on items that govern the group "like yearly budget". I assume Orthodox members do not "vote" on issue for the local congregation from your response. true??
The Eastern and Oriental Orthodox churches typically have business meetings for the parish, and parishes and cathedrals tend to have boards of directors who do things like manage the budget and finances for a parish, whereas the diocese as a whole will have various committees to assist with this, although the specific administrative structure can vary between the Orthodox churches, but you would probably do better to ask a member of the Eastern Orthodox or Oriental Orthodox churches like my friends
@GreekOrthodox @prodromos @dzheremi and
@Pavel Mosko for information on how exactly things are managed. It is not greatly different from how Old Catholic or Anglican or Scandinavian Lutheran churches are managed, in that you have an episcopal hierarchy but the Popes, Patriarchs, Catholicos, Archbishops or Metropolitans are presiding bishops but not supreme bishops (
primus inter pares and not
primus sine paribus, in contrast to the Roman Catholic hierarchy where the Pope of Rome is
primus sine paribus, the supreme bishop, whose authority within the RCC is immense, although not as nearly as powerful as say, that of Mary Baker Eddy within Christian Science); you also have a conventional diocesan structure (unlike the synodal structure of the ELCA, or the conference/district structure of the UMC, which are kind of equivalent in that an ELCA synod is a diocese in all but name, and UMC districts strike me as also being dioceses per se, with conferences being more akin to provinces or archdioceses, but there are still practical differences in terms of administration), and like in the Roman Catholic church, there are different national-level entities within some of the Orthodox churches, albeit structured differently in different Orthodox churches based on factors such as the population of the country and the ratio of ethnic diaspora to converts.
It’s all very dry and boring, just like the system of vestries and church wardens and the Houses of Bishops and Laity that typically exist in Anglican churches, but it works as a model which incorporates the desires of the laity, which is why I like it; I also like Congregational and Presbyterian polity (although I don’t understand where Calvin, Knox, et al, thought they saw Presbyterianism per se in the Early Church; the model strikes me as a sophisticated alternative to other non-episcopal polities, but the precise organization of the
presbytery or
classis with its Sessions, General Assemblies, teaching elders, ruling elders and moderators, seems to be lacking in the Early Church, but to me this does not preclude us from considering the Presbyterian model as a viable form of ecclesiastical polity).
In general though
@BobRyan if you have questions concerning the Eastern Orthodox or Oriental Orthodox you should ask them about it, ideally in their respective forums, the Voice in the Desert for OO members, and St. Basil’s Hall for enquiring about Eastern Orthodoxy:
St. Basil the Great's Hall I do know a lot about Eastern and Oriental Orthodoxy, having at one time been a member of the OCA and having spent some time visiting EO and OO and Eastern and Oriental Catholic churches and monasteries, but questions about the specifics of internal administration vary within the EO and OO communions and are best answered by a member of those churches.