On Chrismation #
What is the sacrament of Holy Chrismation? #
Chrismation, as expressed by Matthew the Canonist, is a part of Holy Baptism (Compendium of Rules, ch. 1). For Christ, in commanding those who wish to enter the Kingdom of God, instructed them to be born of water and the Spirit, as He Himself, according to Simeon of Thessalonica, received the anointing, or the divine oil and chrism, in His baptism when the Spirit descended upon Him in the form of a dove. Therefore, we also are anointed, as we need that spiritual chrism, especially at baptism: one who has not yet received the anointing of chrism will not be fully partaker of the grace of baptism. In baptism, a person is reborn and washed by the Spirit from sins, but does not yet have the pledges of grace, the fragrance of life, or the seal of the Spirit. Therefore, as much as it is necessary to be baptized, it is also necessary to be anointed with chrism, for even those baptized by Philip, who had only received baptism, had the hands of Peter and John laid upon them, and they received the Holy Spirit, Who is the Chrism. In the time of the apostles and after them, among many others, this chrism was given through the laying on of hands. Then, it was the laying on of hands, but now instead of hands serves the very consecrated and so-called great chrism, which is consecrated not by presbyters but by patriarchs and bishops, through holy prayers and the blessing of those endowed with the power of Peter and John. This chrism, being distributed to all parts of the world, has the power of the laying on of hands. Every believer must be sealed with it at baptism, so that every baptized person may have the most divine baptism fully completed. For if the Savior received the Spirit during baptism, and those baptized by Philip received the Spirit through the laying on of hands by Peter and John, so as not to remain incomplete and unsealed, then the faithful who are baptized must be anointed with this chrism at baptism (Simeon of Thessalonica, Conversation on the Sacred Rites and Sacraments, ch. 11).
What grace does Holy Chrismation bring to us? #
Firstly, through this holy anointing, we are called Christians and become “christs” (anointed ones) of the Lord. For Christ does not consider it unworthy that we are called by the same name; because He calls us sons of God by adoption, though He Himself is the Son by nature, and He calls us gods by grace, though He is God by nature, and “christs” by His grace, having grace in Himself by nature, as the Word of God the Father and as inseparable from the Spirit. Thus, the baptized and anointed person has within themselves, in potential, all the divine gifts, which are revealed in them over time, depending on how they purify themselves and prove worthy for these gifts to work in them, with the exception of one divine priesthood. For priesthood, as a special gift and exclusive work of God, is given through ordination, and no one, even if they are a miracle worker, can perform any priestly act without ordination.
Meanwhile, to perform healings, to prophesy, to be pure in body and mind, to live a truly virginal life, to pray constantly and unceasingly, to be fervent and inspired with divine love, to be worthy of divine illuminations and sacred revelations, and mysteries, and heavenly contemplations, and similar things, to become almost like the angels, as indeed many have become— all of this and more can be attained and is attained by many through the grace of baptism and chrismation, even without ordination (to the priesthood), and they are deemed worthy of all these things.
For the one who has been anointed with divine chrism after baptism is made holy and sealed for Christ, under the care of angels, and is invulnerable to enemies, provided they remain vigilant (Simeon of Thessalonica, ch. 33, 34). From this baptism and chrism, we are called, and truly are Christians, especially because of the chrism, which is also called anointing (chrismation); just as Christ is called Christ because He was anointed in the flesh by the Holy Spirit, as David said: “Therefore God, Your God, has anointed You with the oil of gladness more than Your companions” (Psalm 45:7), which foretold that the Savior received chrism in His baptism when the Spirit descended upon Him; and also before His Passion, He was anointed with chrism, saying that this was done for His burial, showing thereby that even as He died for us, He remained the living God and retained within Himself the life-giving actions of the Spirit inseparably (Simeon of Thessalonica, ch. 13).
Will someone who neglects the sacrament of Holy Chrismation receive the grace imparted through baptism alone? #
They will not receive it, as this is clearly demonstrated by the explanation given by Blessed Simeon regarding the prayer recited during the consecration of chrism: “Lord of mercy and Father of lights, You granted this chrism to the Law, the prophets, and Your apostles. Send down upon it Your Holy Spirit and make it a royal anointing, a spiritual gift, sanctifying both souls and bodies.” Here is the truly sanctified chrism: it imparts the sanctification of the Spirit; here is the oil of gladness, which is rightly called oil, as a gift of God’s mercy, foreshadowed in the Law. This chrism under the Law was a type and has fully manifested in the New Covenant. Do you see how much clearer the chrism is given in grace, when the gift of the Holy Spirit is abundantly bestowed upon us? Under the Law, priests, high priests, prophets, and kings were anointed. And they indeed received the firstfruits of the Spirit, as Moses and the seventy elders, who received from the Spirit that was upon him; as Aaron, Samuel, and David received the Spirit through anointing after Saul, who had sinned after being anointed — and others followed them. “Through this, says the bishop, You anointed Your apostles as well.” Do you see that the descent of the Spirit upon them was their holy anointing? — “And all who have been reborn by the washing of regeneration through the succession of bishops and presbyters up to this day.” Thus, not only high priests, priests, prophets, and kings received the divine chrism, but all who were baptized into Christ and became “the anointed ones of the Lord.” Therefore, all the faithful (if only they keep themselves in holiness) possess, because of this anointing, the power of prophecy, the ability to perform healings, and many other gifts of the divine Spirit. “Yes, Lord God Almighty, sanctify it through the coming of Your Worshipful and Holy Spirit.” Again, he prays for the descent of the All-Holy Spirit, for everything in us comes from the Father through the Word in the Holy Spirit. And as the heavens were established by the Word of the Lord, and all their host by the breath of His mouth (Psalm 33:6), — for they were completed by the same Spirit: so it is with every gift, which is given by the Father through the Word in the Holy Spirit, especially after our salvation, which was accomplished by God the Word. The Father manifests His good will. The Son acts by His power, and the Holy Spirit completes it. “The garment of incorruption and the sealing with the sacred seal, marking those who receive Your divine washing, Your Holy Name, and that of Your Only-Begotten Son and Your Holy Spirit.” The garment of incorruption — because the Spirit gives life and grants immortality. The sacred seal — because He grants us the grace and name of the Holy Trinity, since we are sanctified in the Trinity. “Let them be known to You, meaning, known to You, God.” “Oh, the gift of divine peace! Oh, the greatest grace! Oh, what a gift is lost by one who does not receive this anointing!” “They are called, says the prayer, Your servants and children: through chrism, the pious become close and true servants of God. Truly, it is the greatest gift! But “and sanctified, it says, in soul and body.” Behold, it makes them holy and sinless, as it adds: “free from all evil and cleansed from all sin by being clothed in the garment of incorruption,” — thus it is indicated that chrism (is given immediately) after the washing (of regeneration, that is, baptism). Pay attention to another great gift: “So that by this holy seal of Yours, they may be recognized by the holy angels, archangels, and all the heavenly hosts”: this means that through chrism we become like angels and are known to them. Thus, those not anointed with chrism are not recognized (as their own) by either God or the angels. They, being unsealed and unmarked for Christ, are not known. Notice another great gift: “And they will be dreadful, it says, to all wicked and unclean demons”: (this indicates) that those marked with divine chrism are feared by demons. Oh, the greatest grace of God! See further how we, the faithful, become something new through divine chrism. “They will be, says the prayer, a chosen race, a royal priesthood, a holy nation, those who are sealed with this most pure chrism of Yours.” Thus, through this, we receive the seal of the Holy Trinity, and whoever is not anointed with this divine chrism does not have this seal. But what other greatest gift does this prayer give us (which I have outlined in full so that we may know the gifts imparted through chrism)? “And may they have Your Christ in their hearts, (being sanctified) as a dwelling place for You, God and Father, in the Holy Spirit.” Behold, through this, Christ is in our hearts, and we become a dwelling and temple of God the Father, and His Son Jesus Christ, and the Holy Spirit. Thus, this chrism completes baptism, and through it, we become temples of the Trinity. Therefore, it is given after baptism and brings down the Spirit upon us, as was shown by the Savior when He was baptized in the Jordan. Through this chrism, we become spiritual and graced, and sealed with the seal of the divine Trinity: as we are sanctified, purified, and reborn in the holy water in Her name, and through chrism, we receive Her seal and gifts. And as the unbaptized remains unclean and does not regenerate to eternal life, so one who is not anointed after baptism does not have the seal and sign of the Holy Trinity, nor does he receive the grace of the Spirit. For the divine mysteries are interconnected, and as the Trinity is indivisible, so are Her gifts. Therefore, after completing this prayer, the patriarch concludes by proclaiming: “For You are holy, our God, and You rest in the saints,” — offering thanks appropriate to the mystery, as chrism is a sanctifying chrism and is intended to impart the sanctification of the gifts of the All-Holy Spirit (Simeon of Thessalonica, ch. 41).
Therefore, every believer must be sealed with holy chrismation at baptism, so that every baptized person may have the most divine baptism fully completed… and let not the faithful remain (as the infants of the Latins or some others) incomplete and unsealed, not receiving the grace of the Spirit and not being sealed with the seal of Christ. For chrism is the seal of Christ in the Spirit, as expressed by the priest during the anointing with chrism, saying: “The seal of the gift of the Holy Spirit, Amen,” and so on (Simeon of Thessalonica, ch. 11).
And the Great Catechism, citing the 4th letter of Pope Clement of Rome, says: “Let everyone hasten with diligence to baptism, and afterward, having been sealed by the bishop, receive the sevenfold grace of the Holy Spirit. For, it says, without this mystery, no one can be a perfect Christian.” And Saint Ambrose of Milan, concerning those sanctified by the mysteries, cites the words of the apostle: “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” This, says the saint, means that the day of redemption is baptism: for at that time, through baptism, the works of Christ’s Passion are poured out upon us, and after baptism, the sealing or marking with the anointing of the Holy Spirit takes place, which the apostle commands us not to grieve. The Council of Laodicea in its 48th canon says: “Those who are enlightened by holy baptism should be anointed with chrism after baptism, with heavenly ointment, and become partakers of the kingdom of Christ” (Great Catechism, chapter on Chrismation, response 6).
In a case of extreme necessity, can a priest consecrate chrism? #
A priest cannot consecrate chrism under any circumstances, but he may increase a small amount of already consecrated chrism. The book of Matthew the Canonist writes about this as follows: “If there is a scarcity of chrism for divine baptisms, church consecrations, or any other need, it is permitted to mix the small amount of available chrism with oil so that, by increasing it in this way, it may suffice to fulfill the necessary sanctification requirements” (Compendium ω, responses of John of Kitries, ch. 15).
How many times can chrism be multiplied? #
Chrism is multiplied only out of necessity; if there is no need, it is not multiplied. However, if the need arises, it can be multiplied not only once, but twice or many times, and this cannot be considered unlawful.
Does the chrismation of heretics impart the grace of the Holy Spirit? #
It does not. For Blessed Theophylact, in his explanation of Christ’s words, “I am the vine, you are the branches” (John 15:3–4), says: Just as the branch that remains on the vine and receives support for life from it bears fruit, so too will you, if you remain in Me through the observance of the commandments, bear more fruit. But those who do not remain will wither, that is, they will lose what they had received from the root, and if they had received any spiritual grace, they will be deprived of it and the help and life it provides (Commentary on the Gospel of John). The Council of Carthage decrees that only in the unity of the Holy Church are all the eternal and life-giving sacraments salvifically received, while those remaining in heresy are subjected to great condemnation and punishment; what would truly lead them to eternal life becomes more darkened and condemning for them in their delusion (Rule 68 of the complete translation). The Second Ecumenical Council ordered that such heretics who, as Matthew the Canonist expresses, are truly baptized like us with the divine baptism (Part α, ch. 2), should be anointed with chrism. Since among us, Orthodox Christians, divine baptism is not performed without chrismation, it is clear that all the heretics mentioned in this rule were also baptized with chrismation; otherwise, they would not have been baptized like us, that is, as Orthodox. But if the Holy Church decided to chrismate those heretics who had already been baptized with chrism, it is evident that the Church did not recognize the gifts of the Holy Spirit in heretical chrismation.
Indeed, some heretics were received even without chrismation, with the renunciation of their heresy alone. However, as the 68th rule of the Council of Carthage states, these were received into the Catholic Church through the laying on of hands (by a presbyter). This laying on of hands, according to the observation of Simeon of Thessalonica, which was mentioned earlier, was often used in the early Church instead of chrismation itself and imparted the Holy Spirit. Therefore, even for heretics of the third order, or sub-churchmen, who were received into the Church with the laying on of hands alone, the presbyteral laying on of hands imparted the grace of the Holy Spirit, as testified by Timothy, Archbishop of Alexandria (Nomocanon, ch. 61, fol. 606).