On the Sacraments. From the Great Catechism

From the Great Catechism.

-Written by Lavrentiy Zizaniy

On the Seven Holy Sacraments of the Church

Chapter 72

Question. Is it necessary and a matter of salvation to have teaching and careful knowledge about the seven holy sacraments?
Answer. It is exceedingly necessary. For by them we are all sanctified and obtain salvation. He who does not know them and is negligent concerning them perishes. Therefore we are obliged diligently and with zeal to study them, so that, having come to know them, we may worthily partake of them and be saved.

Question. Tell me, what are these holy sacraments?
Answer. The sacraments are visible signs, perceptible to our senses, filled with the grace of God, instituted by the Lord God Himself. They not only signify but actually effect and accomplish our justification and sanctification. As St John Chrysostom says in his 83rd Homily on Matthew, addressing the people: “The Lord God, in the depth of His wisdom, to man who is clothed in a visible body, bestows His invisible gifts under visible and bodily signs. For if man consisted only of a soul without a body, as the angels do, he would receive God’s gifts without these material, sensible, and visible signs. But since man is encompassed by a body, for this reason he cannot receive the grace of God apart from visible and sensible signs.”

Question. Are the holy sacraments signs of God’s grace in the same way as those sacraments and signs of grace that were formerly given to His people: to Noah the rainbow in the sky, that He would no more destroy the world with a flood; to Abraham circumcision, that from his seed our Lord Jesus Christ would be born; to Gideon the dew and the dry fleece, that he would overcome the Midianites; to King Hezekiah, who was about to die, the going-back of the sun ten degrees, that he would yet live fifteen years; to the Hebrews the Passover lamb, that they with their firstborn might be preserved from the destroying angel and pass through the Red Sea out of Egypt? Are these holy sacraments signs of the same kind?
Answer. They are not of the same kind, but far more perfect. Those former ones only signified and foretold grace; these both signify and proclaim grace, are filled with it, and bestow the grace of God. These signs in the New Covenant are not empty and bare, as holy icons are, which show us the saints depicted upon them but do not contain the saints themselves. Our holy sacraments, however, contain within themselves the very heavenly reality and truly impart it to our souls. Herein lies the difference between the sacraments of the Old Covenant and ours: the former, as the Apostle says, were weak and beggarly elements (Gal 4:9), having in themselves neither justification nor cleansing of the soul. Ours, however, are mighty unto the soul’s salvation and possess inexhaustible riches of grace which are poured out upon a soul that is prepared and without hindrance. The sacraments of the Old Covenant were like empty chests without treasure, or at most containing only coins—that is, pointing by faith toward the coming Jesus Christ, but not possessing Him in themselves. Our sacraments, however, are chests that not only point to the treasure but contain it within themselves. Thus holy baptism contains true regeneration and cleansing of our souls; confession does not merely signify but actually grants true remission of sins to the penitent; and the same is said of the rest. It was not so in the Old Covenant. The lamb in Egypt and its blood upon the lintel and the doorposts, which drove away the destroying angel, signified the Body and Blood of the coming Christ, but did not truly contain Christ’s Body and His true Blood, as our most holy sacrament does. Therefore whoever likens and equates our Christian sacraments with those of the Old Law, making them mere empty signs like the former ones, destroys the perfection of Christ’s better law and opposes Holy Scripture, which says that the Old Covenant had only the shadow of good things to come, and not the very image of the things (Heb 10:1). For as long as someone merely outlines spheres with a pencil, it is only a shadow; but when someone applies colour and paints the spheres, then it becomes an image. Such was the Law: it had, as Scripture says, only the shadow of good things to come, not the very image of the things—that is, not the true sacrifice of remission and heavenly grace, but only a shadow. In this the Zwinglians, Calvinists, and others with them have gone astray, making the holy sacraments of the Church empty and bare signs.

Question. Tell me, what is a sacrament?
Answer. A sacrament is a visible sign of invisible divine grace, handed down to us by God for our sanctification. One thing is seen in the sacrament, another is received: we see the outward visible sign, but we receive the hidden spiritual grace which is called the “matter” or “end” of the sacrament.

Question. How many sacraments are there?
Answer. Seven.

Question. Which are they? Answer.

Baptism
Confirmation, or Chrismation (anointing with holy chrism)
Holy Orders (ordination, the clerical order)
The divine Eucharist (Holy Communion, the Thanksgiving)
Confession, or Penance
Holy Matrimony
Holy Unction (the consecration of oil, or the last anointing)

Question. Are there not in God’s Church more sacraments besides these seven?
Answer. There are also many other sacraments. First of all, the Incarnation of Christ is a sacrament, as the Apostle says (Col 1:26): “the sacrament which hath been hid from ages and from generations, but now is made manifest to his saints”; and again (Eph 3:9; 1 Tim 3:16). Of this St Dionysius the Areopagite speaks thus: “And this sacrament hidden in Jesus, which is in Him, can be expressed by no word nor comprehended by any mind; though spoken of it remains ineffable, and though contemplated it remains unknowable.” After him, the great feasts are likewise called sacraments: the Resurrection of Christ, His Ascension into heaven with His most pure flesh, His fearful Second Coming, and many others. But now our discourse is not about these many sacraments, but only about the seven sacraments which the holy conciliar and apostolic Eastern Church constantly employs, by which we are specially sanctified, justified, and receive divine adoption.

Question. Do these sacraments have divisions?
Answer. They do: some are absolutely necessary for salvation, others are necessary for salvation (but not absolutely).

Question. Tell me about these.
Answer. Absolutely necessary for salvation are three: Baptism, Eucharist, and Penance. Necessary (but not absolutely) for salvation are two: Holy Chrism and Holy Unction. Matrimony is necessary for those who use it, for help and preservation from fornication, and is absolutely necessary for the begetting of children and the increase of God’s Church. Holy Orders likewise is necessary for those who receive it, that by this ministry they may please God, and is absolutely necessary for the governing of the Church and the administration of the holy divine sacraments.

Question. Tell me yet more clearly about this.
Answer. That you may understand it better and more easily, hear this other division. All seven sacraments are necessary, but not for every person in the same way. Matrimony and Holy Orders, though absolutely necessary for the Church, are nevertheless, from another point of view, a matter of each person’s free choice, so that one who neither marries nor is ordained can still be saved. The remaining five sacraments, however, are necessary for salvation, yet not all in the same manner. Baptism, Eucharist, and Penance are so absolutely necessary for the salvation of every individual that without them no one can be saved (as a ship is necessary to cross the depth of the sea), unless someone desired them but was unable to receive them. Holy Chrism and Holy Unction are necessary for salvation in order that we may possess our salvation with boldness, certainty, and firmness. For it is not enough merely to have salvation; it must also be bold and assured. Holy Chrism makes us bold unto martyrdom; Holy Unction remits even the remnants of sins. Therefore he who neglects them is weak, uncertain, and unsteady in his salvation—unless he desired them but was unable to receive them.

Question. What are the effects and ends of these seven holy sacraments?
Answer. The common effect of all seven sacraments is that they bestow upon those who receive them the sanctifying and justifying grace of God: they cleanse our soul from sins and make it pleasing to God, filling it with the various gifts of God that are needful for salvation. Three sacraments alone—Baptism, Chrismation, and Holy Orders—have a special additional effect: they imprint upon the soul an indelible character or seal that can never be erased or altered. Of this the holy Apostle Paul says (2 Cor 1:21–22): “Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.” The anointing is by grace, whereby the Lord makes us pleasing to Himself; the character or sealing is the mark of which we speak; the earnest of the Spirit is a good conscience for the obtaining of salvation. This character of the three sacraments separates those who bear it from the rest of mankind who do not. Those baptised and chrismated it separates from all unbelievers; those ordained it separates the clergy from the laity among the faithful. And this character remains upon the soul for ever, inalienable both on earth and in heaven. Therefore these three sacraments must not and cannot be repeated; they are administered only once.

Question. Of what elements is a sacrament composed and perfected?
Answer. Of three: (1) visible matter, (2) the visible action and the spoken word, (3) the invisible action which is the cause (i.e., the invocation and operation of the Holy Spirit).

Question. Who can administer these sacraments?
Answer. No one except ordained bishops and priests who have received authority from the Lord God through apostolic succession by the laying-on of hands. For God has appointed degrees and ministers in the Church, as the holy Apostle Paul says: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers” (Eph 4:11); “Are all apostles?” (1 Cor 12:29); and elsewhere: “No man taketh this honour unto himself, but he that is called of God, as was Aaron” (Heb 5:4). If in the Old Covenant no one dared to administer the sacraments without being consecrated, how much less is it permissible among us. Therefore the Lord at the Mystical Supper made His apostles priests, and after His Resurrection commanded them to baptise all nations and gave them power to remit sins.

Question. Who instituted and delivered these sacraments?
Answer. Baptism was instituted by our Lord Jesus Christ Himself when He was baptised and commanded His apostles to baptise (Matt 28:19; cf. Matt 3). Holy Chrism was likewise delivered by the Lord when He was anointed with the oil of gladness above His fellows—that is, with the Holy Spirit in the form of a dove. The holy apostles, by the Lord’s command, imparted the invisible grace of the Holy Spirit through the visible anointing with chrism and the laying-on of hands (Acts 8:17, 19:6; Heb 6:2). Chrismation and the laying-on of hands are one and the same sacrament. Holy Orders and the divine Liturgy (or Eucharist) the Lord Himself instituted at the Mystical Supper, being Himself a priest for ever after the order of Melchizedek (Luke 22; Heb 7:17ff.). The holy apostles and bishops ordained priests in every place (Titus 1:5). Matrimony was established by God (Matt 19:4–6), confirmed by Christ (Matt 5:31–32), and honoured by His presence (John 2); it is a great sacrament (Eph 5:32). Penance the Lord Himself established when He commanded repentance (Matt 4:17) and gave the sacrament of penance, saying: “Whose soever sins ye remit, they are remitted unto them” (John 20:23; Matt 18:18). Confession of sins before the apostles (Acts 19:18) and before priests (James 5:16; 1 John 1:9). Holy Unction the Lord Himself instituted, which St James the Brother of the Lord commands to be used (James 5:14–15); no one may presume to administer it apart from the Lord’s ordinance.

Question. But some say: for a sacrament three things are required, without which there can be no sacrament. First, there must be the word and the visible matter; a sacrament is composed of word and visible sign. Second, a sacrament must have a command binding upon all to receive it. Third, a sacrament must have a divine promise attached to the visible sign. Only two sacraments—Baptism and the Eucharist—possess these three things; therefore only these two are truly sacraments.
Answer. All seven sacraments possess word and visible sign, and all possess the promise of grace and God’s blessing. That not all people are obliged by commandment to marry, to be ordained, or (when healthy) to be anointed with the last holy oil does not destroy these sacraments. For though not everyone is obliged to be ordained, everyone is obliged to need Holy Orders, since without it no one can be saved. Likewise, though not everyone marries, everyone is obliged either to live in perfect angelic virginity or to remain chaste in widowhood; if one lives in fornication and adultery, he will receive punishment for despising and trampling upon matrimony. As for Holy Unction, it is clearly commanded for the sick: “anoint him with oil in the name of the Lord” (James 5:14). That these sacraments are truly sacraments, even though not all people are obliged by commandment to receive them, is no cause for wonder. There are other holy things which all people are obliged by God’s command to keep and practise, yet these things are not sacraments—for example, among the Jews the keeping of the Sabbath, and among us the Lord’s Day; offering sacrifices and gifts, prayer, fasting, almsgiving, faith, hope, love, holiness, and the like. Though all people are bound by God’s command to keep these, without which they cannot enter the Kingdom of God, yet these things are not sacraments. Just as the existence of a universal command to practise such holy things does not make them sacraments, so the absence of a universal command to receive certain sacraments does not destroy them. Know therefore without any doubt that in God’s Church there are not only two sacraments, but perfectly seven.

Question. Why must we venerate the holy sacraments?
Answer. For these four excellent reasons: First, because they were instituted by our Lord Jesus Christ in the New Covenant. Second, because they not only signify but, as holy vessels, contain within themselves and bestow upon those who worthily receive them the grace of God that is most needful and exceedingly abundant. Third, because they are a defence and protection from sins, divine remedies of our Christ God. Fourth, because for good and thankful people they preserve, multiply, and make greater the grace of God.

On the First Sacrament, which is Holy Baptism.

Chapter 73

Question. What does the word “baptism” signify?
Answer. The word “baptism” signifies a second birth. As St Gregory the Theologian explains in his Second Oration on the Lord’s Baptism: “Scripture knows three births for us: the first from the flesh, the second from baptism, and the third from the resurrection.” Here we speak of baptism, and this is what we set forth. David also calls baptism “day,” for in that day all things are made anew because of the light and purity that come from baptism. For it is not only a deliverance from the passions, but their very destruction.

Question. Tell me, what were the types and prefigurations of our holy baptism?
Answer. There were seven:

The Spirit of God moving upon the face of the waters (Gen 1:2). Of this St Basil the Great says: “The Spirit was borne over the water, giving it life and warmth, so that the water might receive the power to bring forth fish and birds.” Or again, Christians are like them in blessing, swiftness, speed, and soaring even unto the heavens, being born in baptism of water and the Holy Spirit.
The Flood, in which sinners were drowned, just as in baptism all our sins are submerged and drowned.
Circumcision in the Old Covenant, which prefigured our baptism.
The Red Sea, through which the faithful were saved while their enemies perished.
The water mixed with hyssop that purified in the Old Covenant, prefiguring our baptism; of this David prophesied, crying: “Thou shalt sprinkle me with hyssop, and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow” (Ps 50/51:9).
The Jordan, through which the faithful entered the Promised Land, and in which Naaman the Syrian captain was cleansed; this Jordan prefigured our sacrament, by which we are cleansed and pass over into the land of the living.
The pool of Bethesda (John 5), and likewise the baptism of John, by which the Jews were baptised in the Jordan; it was a baptism of repentance (Mark 1:4; Acts 19:4), serving as a forerunner leading the people to Christ’s baptism, or as a banner and sign gathering the people to Christ, but it did not bestow remission of sins.

Question. What is baptism?
Answer. Baptism is the sacrament of regeneration, sanctification, cleansing, enlightenment, and washing with water. As it is said in the Gospel of John (1:13): “who were born, not of blood… but of God”; and in Ephesians (5:26): “that he might sanctify it, having cleansed it by the washing of water with the word.” St Dionysius the Areopagite, On the Ecclesiastical Hierarchy, chapter 3.

Question. What is the need for us of holy baptism?
Answer. The need is this: since man, having become sinful, cannot by his own repentance rid himself of sins, by the grace of Christ in baptism he is cleansed, becomes a Christian, a son of God, receives the gift and adoption of the image of Christ, and has within himself the very Son of God. As the holy Apostle Paul says: “For as many of you as were baptised into Christ have put on Christ” (Gal 3:27).

And how does this come to pass? It comes to pass in this way: we are all born in original sin, which we have from our first parents; this sin, together with all other falls into sin, is forgiven in baptism. At that moment the whole grace of God that justifies us is given to us. Thus we become children of God and heirs of the kingdom of heaven. When to the washing with water these divine words are added—“The servant of God (name) is baptised in the name of the Father, Amen; and of the Son, Amen; and of the Holy Spirit, Amen”—then, with these words, the sacrament of holy baptism is accomplished, and the one being baptised is born again in soul by the power of the Holy Spirit. This Holy Spirit ineffably transforms the water in this washing, just as boiling heat turns cold water into seething broth, and gives it such perfecting power that, touching the body, it washes and regenerates the soul. It is not the water that does this, but the grace of the Spirit. For in baptism the water itself is not the sacrament; rather, the washing with water together with the divine words accomplishes this sacrament.

Question. Is it only that we are born again in baptism?
Answer. We are not only born again, but first we die there. This holy font becomes for us both a tomb and a mother.

Question. Do we truly and really die?
Answer. It is certain that we truly and really die, for then we are also buried. As Paul says: “We are buried together with him by baptism into death… that we may rise again with him through faith in the working of God, who raised him from the dead” (cf. Col 2:12; Rom 6:4). In the immersion the water covers our sins, and we rise again—that is, we are born—when we are raised up from the water. We do this three times in imitation of the three-day burial and resurrection of Christ.

Question. How then do we die, and by what means? For the person is visibly alive; how, in the immersion and the raising up, do we truly and really die and are born again?
Answer. We die and are born again spiritually and invisibly in holy baptism (Col 2:11–12). There we are circumcised with a circumcision made without hands—that is, no longer with a knife, but by Christ Himself. It is not a human hand that performs this circumcision, as formerly, but the Spirit. We do not die in our flesh by separation from the soul, but in the old Adam—that is, by putting off the body of sin that came upon us from Adam, and by dying to the life of sin in baptism. “If we have died to sin,” says the divine Apostle, “how shall we any longer live therein?” (Rom 6:2). Again the holy Apostle Paul says to the Romans (Rom 6:3–5): “Know ye not that all we who were baptised into Christ Jesus were baptised into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection.”

Question. From what time does our baptism take its beginning?
Answer. From the time when Christ Himself was baptised and, by the touch of His most pure Body, sanctified the waters, giving them cleansing power; and from that time the apostles began to baptise (cf. Matt 3; John 1). But after Christ’s resurrection He sent His disciples into all the world to baptise all nations, that the world might be saved (Mark 16:15–16).

Question. How many things must one know concerning holy baptism?
Answer. Four in particular.

Question. Which are they?
Answer. (1) The matter; (2) the form, or outward action; (3) the cause and the minister; (4) the effects and fruits.

Question. Why was water, and not some other matter, given to us for baptism?
Answer. For three reasons: First, because this holy sacrament of baptism was prefigured in water—as I have already told you—in the Flood, in the Red Sea, and in the river Jordan; and water is manifestly cleansing for every thing by its washing, causing no inconvenience. Second, that together with the bodily washing the spiritual washing might be clearly shown; for water cleanses the flesh, while the Spirit sanctifies the soul. Man is twofold, and twofold also is the action that brings about his regeneration in baptism. Third, because just as water quenches thirst, so holy baptism extinguishes the desire for sin.

Question. What is the form or outward action of this sacrament?
Answer. The words with which the Lord commanded us to baptise—“in the name of the Father, and of the Son, and of the Holy Spirit”—together with the three immersions. By these divine words and their power baptism is completed and perfected. Although other words spoken by the priest at baptism serve for adornment and instruction, these three belong to the form and the very making of baptism, so that by them baptism is performed in a wholly saving and perfect manner.

Question. But in the Acts of the Apostles we read (Acts 19:5) that the holy apostles baptised “in the name of the Lord Jesus.” How are we to understand this? Answer. We must understand it thus: after His ascension the Lord Himself said to His disciples: “Go ye therefore, and make disciples of all the nations, baptising them in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19). When the Acts say that Paul and others, having heard, “were baptised in the name of the Lord Jesus,” this means that they received faith in Christ Jesus. For when John the Baptist spoke of faith, he said: “that they should believe on him who should come after him, that is, on Christ Jesus” (Acts 19:4). Therefore the apostles especially instilled faith in our Lord Jesus Christ into human hearts, proclaiming His passion, death, resurrection, and the redemption that flowed therefrom, from which holy baptism proceeds. Yet they never neglected or omitted the words “The servant of God is baptised in the name of the Father, and of the Son, and of the Holy Spirit.”

Question. The principal cause and minister is the Lord God Himself, for He Himself was baptised, He baptised, He sent His disciples into all the world, and taught them how to baptise. What are the effects, fruits, and benefits of this holy sacrament?
Answer. The benefit is deliverance from the power of the devil, which he had over us because of original sin. As St Gregory the Theologian writes in his Second Oration on the Lord’s Baptism: “Yesterday you lay upon a bed, forsaken and paralysed, and had no man, when the water was troubled, to put you into the pool. Today you have found a Man—who is also God, or rather God and Man. You are taken from your bed—or rather, you have taken up your bed. You have found grace; you are snatched from the power of darkness and reconciled though you were alienated, that you might be holy and blameless.” For the Apostle Paul says to the Colossians (2:13): “You, being dead in your trespasses and the uncircumcision of your flesh, he hath quickened together with him.” Yesterday your soul was below; today God receives it above, sets it before the royal throne, and makes you a son of God—“who were born, not of blood… but of God” (John 1:13)—through the holy font as the matter of divine adoption. Then immediately He teaches you to speak: “I renounce Satan” (instead of saying, “I will no longer obey you, O wicked one”), and all his works, all his service, all his angels. No longer does He merely forbid you to approach paradise, but makes you a citizen of heaven. You no longer behold the tree alone, but embrace the very Master Himself; you are incorporated into His Body and mingled with Him who sits above, where the devil has no power to approach unless you yourself descend to him; for you are in heaven, and heaven is inaccessible to the devil. This is the benefit we receive from holy baptism. Of this Paul speaks (Titus 3:4–7): “But when the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly through Jesus Christ our Saviour; that, being justified by his grace, we might be made heirs according to the hope of eternal life.” Such is the effect and the fruit: by it the Lord God marks and seals us as His own sheep with holy baptism. Therefore holy baptism may not be repeated; it is received once, for it engraves an eternal mark and image upon the soul. As there is one God and one faith, so there is one baptism. As Christ died once, so once we die to sin with Him in baptism. As we are born once in the flesh and cannot be born a second time, so we are baptised once. For baptism is the spiritual birth of water and the Holy Spirit. Whoever dares to be baptised a second time blasphemes the first death of Christ in which he was formerly baptised, as though he were crucifying the Son of God afresh for himself.

Question. Tell me about certain beautiful and seemly rites that accompany holy baptism. First, why is the water consecrated? Answer. We do this in remembrance of the great dispensation of God. For of old, before the universal baptism, the Lord Himself sanctified the waters by His own presence. So now also the water is sanctified by this action, in honour of our nature and in union with our Head, Christ. As the Apostle says (Rom 6:4): “We were buried therefore with him by baptism into death: that like as Christ was raised from the dead by the glory of the Father, so we also might walk in newness of life.”

Question. Why does the one to be baptised wait before the doors of the church?
Answer. Because such a one has no place in the church until he has renounced Satan and been freed from his service and yoke.

Question. Why does the priest pronounce exorcisms over Satan and blow upon him?
Answer. See this in the rite of the Church: the priest breathes thrice upon the water, signs it thrice with the sign of the cross, and prays to our Lord Jesus Christ thus: “Let all adverse powers be crushed beneath the sign of the image of Thy Cross; let every airy and invisible phantom depart from us; let no dark demon hide himself in this water, nor let an evil spirit descend with him who is to be baptised, bringing darkening of thoughts and disturbance of mind.” Thus the holy conciliar and apostolic Church teaches us concerning the breathing.

Question. Why does the priest sign the forehead and breast of the one to be baptised?
Answer. On the forehead the priest makes the sign of the cross and says: “The seal of the gift of the Holy Spirit,” that he may be delivered from the shame that man formerly bore everywhere because of the transgression. Likewise upon the breast he signs and says the same: “The seal of the gift of the Holy Spirit,” that, clothed in the armour of righteousness, he may stand against the wiles of the enemy as an invincible conqueror. Have you heard the hymn that calls this sign and seal the seal of the gift of the Holy Spirit? It means that a soldier of the great King, God, has been enrolled. Just as soldiers bear the seal of their king, so upon the faithful the Spirit sets His seal.

Question. Why is the candidate anointed with oil?
Answer. Because it signifies the grace and mercy bestowed upon man. Just as in the Flood the olive branch brought by the dove to those in the ark signified deliverance from the waters, so here, by the grace of the Spirit, cleansing from sins is granted.

Question. What do the three immersions and emersions in the water signify, together with the words “The servant of God is baptised…”?
Answer. These beautiful rites of three immersions and emersions, in imitation of the three-day burial and resurrection of the Lord, together with the words “The servant of God (name) is baptised…” signify our death to the old Adam and our rebirth to the new Adam, that is, Christ. They accomplish baptism. Without this visible beautiful rite and without these words, baptism cannot take place.

Question. What does the white garment, or the white chrisom-cloth of the little infant, signify?
Answer. It signifies the glorious resurrection to which we are born again by holy baptism. It also signifies the innocent and acceptable conscience and the purity of soul that we are obliged to preserve spotless and blameless unto the fearful judgment of God.

On the Baptism of Infants.

Chapter 74

Question. Is holy baptism necessary for the salvation of an infant?
Answer. It is exceedingly necessary; without it they cannot enter into the kingdom of God.

Question. Why do infants undergo this trouble, since they can neither govern themselves nor exercise reason?
Answer. Because original sin remains in them, unwashed away unless by holy baptism.

Question. But before the coming of Christ, even though the holy prophets and patriarchs were not baptised, they were nevertheless saved. Why?
Answer. Because baptism had not yet been given; in its place they had circumcision.

Question. Yet just as there, infants who died before the eighth day without circumcision were saved (as David understood concerning his own dead child, 2 Samuel 12), so also among us they can be saved even if they die unbaptised. Of such infants the Lord Himself says that of such is the kingdom of God, and again: “It is not the will of your Father who is in heaven that one of these little ones should perish.” Moreover, the holy Apostle Paul writes that children born of Christian parents are holy (1 Cor 7:14)—not because they are born of their flesh and blood, but because God has made a covenant with them in Christ, saying: “I am your God and the God of your seed.” The holy Apostle confirms this when he says that if the root be holy, so are the branches. For the Lord by His own conception of the Holy Spirit sanctified all conceptions of the children of the faithful. Therefore, Christian infants, even if they die without baptism, will inherit the kingdom of God.
Answer. They will not inherit it. For the Lord Himself says: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). By these words our Lord Jesus Christ puts to shame many heresies that claim unbaptised infants will enter heaven. Hear clearly: no one who is not baptised can enter therein—neither infant nor adult. When the Lord said to the apostles, “Let the little children come to me and do not hinder them, for of such is the kingdom of God” (Mark 10:14; Luke 18:16), He did not promise the kingdom to infants as such, but was teaching all humility and commanding them to trample worldly pride. He receives and embraces little children to show everyone that He accepts the guileless. Therefore He says: “Of such is the kingdom of God.” See: He did not say “of these,” but “of such”—that is, those who refrain from malice. Children have guilelessness by nature; us He teaches to have it by choice, together with every virtue. An infant does not envy, does not bear grudges, does not flee when struck by its mother; in this way He teaches and commands us also to be. Again, though infants wear rags, they are adorned the more thereby; and if clothed in costly scarlet, they are neither puffed up nor proud. Understand this likewise of adults who live according to virtue. Therefore the Lord embraces such and says: “Come to me, all you who labour…” and blesses them: “Come, you blessed of my Father…” Here He speaks directly to their persons, not merely pointing: “Come, inherit the kingdom prepared for you.” As for what you said about Paul—“if the root be holy, so are the branches” (Rom 11:16)—St John Chrysostom explains that by “firstfruits” and “root” he means Abraham, Isaac, Jacob, the prophets, patriarchs, and all those praised in the Old Covenant; and by “branches” those who believed from among their descendants. Then, when the objection was raised that many did not believe, see how he cuts them off again: “And if some of the branches were broken off…” See here Chrysostom’s interpretation: he is not speaking of Christian infants when he mentions root and branches. As for infants, we must leave judgment to God: “He will render to every man according to his deeds.” Why do you murmur and utter great words about this? Attend to yourself; the judgments of God are righteous.

Question. If holy baptism were so necessary for the salvation of infants, as you prove from Scripture, then they must first believe and then be baptised. For the Lord Himself says: “He who believes and is baptised will be saved; but he who does not believe will be condemned” (Mark 16:16). Therefore before anyone is baptised, he must believe. But infants cannot believe; therefore they should not be baptised until they come to years of discretion and full understanding.
Answer. Faith that comes from hearing the word of God belongs properly to adults. Infants, however, are believers by nature—that is, being born of believing parents. Though they cannot understand with the mind (as the deaf and mute cannot), yet by nature they possess the faith of their parents. By the power of holy baptism, God pours into them, together with hope and love and all else needful for salvation, the gift of faith. For without faith no one can please God or be justified. Infants also receive help from the faith of their godparents, just as the paralytic was helped by the confession of his friends (Matt 9:2ff.). This faith leads them to holy baptism and assists them unto salvation. It is fitting for them: just as they were harmed by the ancestral fall—that is, original sin—so they receive help from the faith of their parents. And just as in their ignorance they fell under condemnation by the very fact of conception and birth, so in their ignorance they receive healing and salvation. Therefore infants have in baptism both the faith of their sponsors, which aids their salvation, and their own faith, which saves them.

Question. In what manner do infants have faith?
Answer. In the manner that God Himself knows. Since faith is a gift of God, He has power to bestow it as He wills: to some by hearing His word, to others even without hearing—as to the deaf who cannot hear, and likewise to infants. If you still seek the “how,” then tell me yourself: How did God sanctify infants in their mothers’ wombs—Jeremiah, Samuel, Jacob, and John the Baptist? Tell me further: How did He make praise perfect out of the mouth of babes and nursing infants (Ps 8:2; Matt 21:16)? If you cannot comprehend the working of God or contain it within your reason, do not inquire into things incomprehensible, but believe.

Question. Bring me briefly yet more testimonies from Holy Scripture that infants must in every case be baptised.
Answer. There are many. First: The Lord says, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5)—He does not here exclude infants from baptism. Second: When the Lord commands to baptise all nations (Matt 28:19), He excludes neither women nor infants, but commands all to be baptised. Third: The holy apostles, in accordance with the Lord’s command, baptised entire households—including infants. Paul baptised the household of Stephanas (1 Cor 1:16); again he baptised Lydia and her household (Acts 16:15); again the jailer and all his house (Acts 16:33). Likewise all the other holy apostles baptised and handed this down to the Church of God. All the saints bear witness to this, for Christ Himself commanded that children be brought to Him (Matt 19:13–15; Luke 18:15–17). If they were partakers of Adam’s fall, how much more should they be partakers of Christ’s grace (Rom 5:15ff.). Moreover, since no one can be saved outside the communion of the Church (just as in Noah’s time those outside the ark perished), how shall infants be joined to the Church if they are not brought into it by baptism? Again, infants cannot be called by God except through baptism, which brings justification. It is therefore certain that outside the Church there is no salvation. As the Apostle says: “Whom he predestined, them he also called” (Rom 8:30). Those not called within the Church cannot be predestined or chosen or heirs of the kingdom of heaven.

On the Second Sacrament: Confirmation, or Chrismation

Chapter 75

Question. What is holy chrism?
Answer. Holy chrism is an ointment or oil composed of various substances—olive oil, balsam, spikenard, and other fragrant aromatics, according to Dionysius. It is consecrated on Holy Thursday by the bishop upon the holy altar where the Body and Blood of the Lord are consecrated, and is prepared for use upon those who are baptised. This is the primary visible matter of the second sacrament. Read about this in the writings of Cyril of Jerusalem (Mystagogical Catecheses 1–3), Clement of Rome (Apostolic Constitutions, Book 7, chapters 42 & 44), Damasus (Epistle 88), Cyprian (Book 1, last epistle), and others, as well as the holy councils.

Question. What is confirmation or chrismation?
Answer. Confirmation is a sacrament given by God to the baptised, in which, through holy anointing and prayers, the grace of God given us in baptism is perfected and the power of the Holy Spirit is added. Thus we receive the strength of spiritual maturity and Christian perfection unto salvation, that we may believe firmly and steadfastly, confess the Christian faith with great boldness, be established in virtues, and strengthened for spiritual warfare—to fight valiantly against the devil, sinful flesh, worldly allurements, and all temptations and sins. St Dionysius the Areopagite says: “Chrism is the perfecting anointing that makes perfect and unites to the divine-originating Spirit.”

Question. Show me from Holy Scripture that confirmation or chrismation is truly a sacrament of the New Covenant.
Answer. The Apostle Paul writes to the Corinthians (2 Cor 2:14–15): “Thanks be to God who always leads us in triumph in Christ Jesus and manifests through us the fragrance of his knowledge in every place.” Upon which St John Chrysostom comments: “We are a royal censer; wherever we go we spread abroad the heavenly chrism and spiritual fragrance.” Again, the holy Dionysius in his Mystagogical Enlightenment says: “Having anointed the man with the most beneficent chrism, he shows him henceforth to be a partaker of the most holy and perfecting thanksgiving,” or again: “The anointing with chrism introduces communion and participation.” Furthermore, every sacrament has three elements: (1) a divine promise bestowing heavenly grace, (2) a visible sign under which that grace is given, (3) a divine command concerning it. All three are present in this anointing; therefore it is called a sacrament.

Question. Where does Scripture speak of the promise of grace for this sacrament?
Answer. In the Acts of the Apostles (2:38–39): “Repent and let every one of you be baptised in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” See: this promise of grace is to all.

Question. What is the visible sign under which this grace is given?
Answer. The outward and visible means is the laying-on of hands with anointing. The Acts of the Apostles bear witness: when the holy apostles Peter and John in Samaria laid hands on those baptised by Philip the deacon, they received the Holy Spirit (Acts 8:14–17). And elsewhere: when the holy Apostle Paul laid his hands on the baptised in Ephesus, the Holy Spirit came upon them, and they spoke in tongues and prophesied (Acts 19:6). Here shines the clearest truth: the outward and visible sign for receiving the Holy Spirit was the apostolic laying-on of hands with anointing. Though anointing is not mentioned in these places, it is certain that from the very time of the apostles the baptised received this sacrament through laying-on of hands and anointing. Further testimonies will be given below.

Question. Where is the divine command concerning this sacrament?
Answer. There is unquestionably a divine command. The holy apostles would never have dared to impart the Holy Spirit by laying-on of hands and anointing unless they had received authority and command from God to do so. Moreover, we have clear testimonies from the ancient holy fathers and councils that commanded this sacrament to be administered and themselves possessed it—as Dionysius the Areopagite, Cyril of Jerusalem, John Chrysostom, and all the God-bearing fathers. St Clement, Pope of Rome (4th Epistle), says: “Let everyone hasten diligently to baptism, and thereafter, having been sealed by the bishop, he shall receive the sevenfold grace of the Holy Spirit; for without this sacrament no one can be a perfect Christian.” St Ambrose of Milan (On the Sacraments, ch. 7) clearly teaches this sacrament, citing the Apostle: “Grieve not the Holy Spirit of God, in whom you were sealed unto the day of redemption” (Eph 4:30). He explains that the day of redemption is baptism, when the sufferings of Christ are poured upon us; immediately after baptism comes the sealing or signing with chrism and the Holy Spirit, whom the Apostle commands us not to grieve. The Council of Laodicea (canon 48) says: “Those who are enlightened by holy baptism must after baptism be anointed with the heavenly chrism.”

Question. Show me yet more clearly that chrismation is a sacrament of the New Covenant, and tell me its matter, form, and effect.
Answer. The visible matter and outward sign of this sacrament is fourfold: (1) the holy chrism itself, (2) the laying-on of hands, (3) the anointing, (4) the signing or sealing with the sign of the holy cross. I have already spoken of the chrism and the laying-on of hands. Concerning the remaining three, the Apostle Paul says in his second epistle to the Corinthians (1:21–22): “Now he who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the earnest of the Spirit in our hearts.” The first apostolic phrase contains what is proper to this sacrament: establishment in faith and in all good things. The second contains the anointing: “has anointed us”—from which we are called Christians, that is, the anointed ones. The third declares the sealing with chrism, that is, anointing, when he says “has sealed us.” The last phrase declares the effect and end of this sacrament: the receiving of the Holy Spirit. Thus the holy fathers expound these words concerning chrismation.

Question. What is the form of this sacrament?
Answer. The form consists in the power of the words pronounced during the rite of baptism after the great litany and the usual prayers by the priest, when the holy anointing with chrism is performed upon the baptised in the shape of a cross—on the forehead, eyes, nostrils, mouth, both ears, breast, hands, heart, shoulders, and between the shoulder-blades—saying at each anointing: when anointing the forehead: “The seal of the gift of the Holy Spirit. Amen” (that the shame which man formerly bore everywhere because of the transgression may be removed); when anointing the face: “The seal of the gift of the Holy Spirit. Amen” (that with unveiled face he may behold the glory of the Lord); and likewise upon all the other members, saying the same words. By these words the sacrament is accomplished and perfected. We call the anointing “saving” not because it saves of itself, but because through it, as an instrument and sacramental sign, the grace of the Holy Spirit is given, which saves us.

Question. Recall for me some testimonies of the saints concerning chrismation.
Answer. St Dionysius the Areopagite, disciple of the holy Apostle Paul, in On the Ecclesiastical Hierarchy, Part 3, chapter 4, writes: “The one who has been baptised and clothed in the white garment is brought to the bishop, who signs the man with the divine chrism… To those who have been made worthy of the most holy sacrament of rebirth, the anointing with chrism grants the coming of the Holy Spirit, bringing perfection.” Likewise St Cyril, Patriarch of Jerusalem, in his Mystagogical Catechesis 1: “Just as the bread, after the invocation of the Holy Spirit, is no longer bread but the Body of Christ, so this holy chrism, after the invocation, is no longer mere or common ointment, but Christ’s gift, becoming through the coming of the Holy Spirit an effectual power of His divinity. It is called chrism, that is, Christ’s anointing, which by the coming of the Holy Spirit has power of His divinity.” You now have sufficient and certain witnesses—unerring testimonies from Holy Scripture and the God-bearing fathers, together with the ancient custom of the holy conciliar and apostolic Church concerning this second most holy sacrament.

On the Third Sacrament: Holy Orders (Ordination or Priesthood)

Chapter 76

Question. What is ordination, or the order of spiritual persons?
Answer. Ordination is a sacrament whereby authority is bestowed upon bishops, priests, and other ministers and servants of the Church, that they may orderly, fittingly, and lawfully perform the building up and service of the Church of God.

Question. What is the matter of this sacrament?
Answer. The laying-on of hands (Acts 6:6; 1 Tim 4:14; 2 Tim 1:6). These are the testimonies concerning both the matter and the form.

Question. What is the form of this sacrament?
Answer. The form consists of the words that the bishop pronounces in prayer over the one being ordained.

Question. What are the effects of this sacrament?
Answer. The power and authority given by God; the seal of the gift of the Holy Spirit upon the soul of the priest; and that grace of God of which the holy Apostle Paul writes to Timothy (1 Tim 4:14): “Do not neglect the gift that is in you, which was given you by prophecy with the laying-on of the hands of the presbytery.” This grace of God establishes the ordained man so that in his rank and order he may be acceptable and well-pleasing to God and the Church by his ministry.

On the Fourth Sacrament: the Body and Blood of Christ

Chapter 77

Question. By what names is this holy sacrament called?
Answer. Because of the many effects it contains, it has various names and titles. First, in Greek it is called Liturgy, that is, “service” or “public work,” performed for all the faithful living and departed. This Liturgy the first and supreme High Priest, Christ, bloodlessly delivered to us on Holy Thursday under the signs of bread and wine. As the Evangelist Matthew relates (Matt 26:26–28): “Jesus took bread, blessed and broke it, and gave it to his disciples and said, ‘Take, eat; this is my body.’” Some say that after Judas had gone out, He delivered the sacraments to the remaining disciples. Likewise we too must drive away the wicked and evil from the divine sacraments. This is also called the Mystical Supper. James the Brother of God first received and began to serve the divine Liturgy; then all the divine apostles did so; after them John Chrysostom, then Basil the Great, and thereafter all the hierarchs, offering the bloodless sacrifice. Even to this day it is unchangeably celebrated in the holy conciliar and apostolic Church. It is also called the Breaking of Bread, which is the Body of Christ, and the Cup of Blessing, which is the Blood of Christ. St John Chrysostom explains: “Into what is it broken that we break? This is seen in the thanksgiving. On the Cross it was no longer so, but the opposite: ‘A bone of him shall not be broken’ (John 19:36). What did not suffer on the Cross, that suffers now in the oblation for your sake: it allows itself to be broken that it may fill all.” Since Christ once, before His passion, delivered this sacrament—as Chrysostom testifies in his commentary on 1 Corinthians (11:23ff.)—on the night in which He was to be slain for us, He commanded and delivered to us that Supper, and after that He added no other. Paul likewise recounts the very event: “He took bread, gave thanks, broke it, and said, ‘Take, eat; this is my body which is broken for you’” (1 Cor 11:23–24). “If you approach in thanksgiving,” says Chrysostom, “do nothing unworthy of thanksgiving: do not dishonour your brother, do not despise the hungry, do not get drunk, do not insult the Church. You approach giving thanks for what you receive.” It is called the one Mystical Supper of Christ, as if to say: by Christ’s one passion and death we are sanctified and perfected. Through it we receive not only remission of sins but reconciliation, justification, and salvation itself. Moreover, it endures for ever, from generation to generation, so that we need no other Christ to redeem us by His death, nor for the same Lord Jesus Christ to die for us a second time. When He said, “Do this in remembrance of me,” He meant that He might bring us all to remembrance of that time, that table, and that betrayal, teaching you that your Master gave Himself for you. When Paul says “our father” (though Paul was not present then but among the persecutors), learn that that table has nothing greater than the tables that come after it. For even today it is the same Christ who accomplishes and delivers all, just as He did then. By such names and effects this holy sacrament is called.

Question. In what do sacrifice and sacrament differ?
Answer. In three things:

In the sacrament we receive heavenly gifts from God whereby we are justified. In the sacrifice we do not always receive; rather we first offer to the Lord God what is most precious to us, desiring by this offering to show Him our zeal and, with reverence, to ask what we need.
In this sacrament we have strengthening and spiritual food. In the sacrifice we make satisfaction for our sins and obtain cleansing—we offer the same Body and the same Blood that bore the sins of the whole world on the Cross.
The sacrament benefits and sanctifies only the one who receives it. The sacrifice, however, benefits all, even those far away, and intercedes for grace before God—not only for the living but also for the departed. We offer it not for ourselves alone but for the whole world.

Question. In what does this sacrament differ from the others?
Answer. The Eucharist differs from the other sacraments in this: First, the other sacraments exist in their performance and use; this one exists in its consecration and in the thing that abides of itself. For example, in baptism the sacrament is accomplished by washing with water together with the word; the water itself is not the sacrament, but only water—the washing with water together with the word is the sacrament. Likewise in chrismation, the chrism itself is not the sacrament, but the anointing with chrism and the laying-on of hands with the proper words accomplish the sacrament. Understand the same of the rest. In the Eucharist, however, it is otherwise: the bread is consecrated into the Body of Christ, the wine into His most pure Blood, and then the sacrament is perfected when it becomes heavenly food and drink for us. This sacrament is not brought about by use but by consecration through the words. This is against the heretics who say that only when we partake is it the Body and Blood of Christ, and when we do not partake, it is not. One may say this of baptism and the other sacraments whose matter changes and which exist only in use, but not of this sacrament, which, even before communion, is perfect food and true drink. When you eat and drink, you are strengthened by food and drink; but eating and drinking cannot make food and drink for you—first they must be prepared, and then you enjoy them. Therefore, even if we do not partake of this sacrament, after consecration it is the sacrament and remains the true Body of Christ and His most pure Blood. Second difference: in the other sacraments the matter is not changed into the thing it signifies (in baptism water is not changed into spiritual regeneration, which it signifies), but in the Eucharist bread and wine are changed into what they signify—namely, the Body and Blood of the Lord. He did not say of the water, “This water is regeneration,” but of the Eucharist the Lord Himself, taking bread, said, “This is my body,” and taking the cup with wine, “This is my blood.”

Question. What is the Liturgy or Eucharist—that is, Thanksgiving?
Answer. It is both sacrifice and sacrament, containing within itself the true Body of Christ changed from bread, and His true Blood from wine. It clearly manifests the life of Christ, His sufferings, death, resurrection, and ascension into heaven with His most pure and divine flesh. This sacrifice Christ made and this sacrament He delivered at the Mystical Supper, as the Gospel declares (Luke 22:19–20): “He took bread, gave thanks, broke it, and gave it to them, saying, ‘This is my body which is given for you; do this in remembrance of me.’ Likewise also the cup after supper, saying, ‘This cup is the new covenant in my blood, which is shed for you.’” See: at that Supper His Body is given—not “given to you” but “given for you.” To whom is it given? To God as a sacrifice and offering. He says “for you,” not “to you.” One thing is to give it to you for communion, another to give it for you in sacrifice—that is, for the remission of sins. When we receive and partake, it is given to us and is a sacrament. But when it is given for us for the remission of sins, it is a sacrifice offered to God for us, that we may have grace and remission of sins from Him. Hence it is manifest that our Lord Jesus Christ offered His Body and Blood to God not only on the Cross but also at the Mystical Supper when He gave it to His apostles to eat and drink.

Question. What is the matter of this sacrament?
Answer. Leavened wheaten bread salted with salt, and wine mixed with water, retaining its natural purity and sweetness.

Question. What is the form, or the formative words, of this sacrifice and sacrament?
Answer. These words of the Lord: “Take, eat; this is my body which is broken for you for the remission of sins,” and “Drink of it, all of you; this is my blood of the new covenant, which is shed for you and for many for the remission of sins,” and “Do this in remembrance of me”—that is, offer and present it with thanksgiving and consecrate it with blessing. Of this Paul writes to the Corinthians (1 Cor 10:16): “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” Again Matthew (26:26ff.) and Luke declare the same. All these belong to the form of this sacrifice and sacrament, but the most effectual words in this holy sacrament are: “This is my body… This is my blood…” St John Chrysostom, in his third tome on Judas’ betrayal, says: “Just as that word which the Lord God spoke—‘Be fruitful and multiply and fill the earth’—spoken once, is effective in all generations whenever nature is set to birth, so this word of the Lord, spoken once, gives power to the sacrifice on every altar from that day until His coming again.” See, heretic: it is not accomplished by our mere reading of the Apostle Paul’s epistle or by preaching, nor even by simple prayers, but by blessing and consecration. As the holy Apostle Paul says: “The cup of blessing which we bless…” We bless the cup—that is, we consecrate the wine in the chalice—and we pronounce Christ’s words: “This is my blood.” It is not done by preaching or reading, but by blessing. Just as Christ blessed the bread, so do we bless upon the divine table. This also drives away the other heretical delusion that the sacrament is perfected not in the consecration but only in the partaking.

Question. Tell me some of the effects and fruits of this sacrament.
Answer. There are three special ones:

That in this sacrament there abides the Body of Christ and His holy Blood.
That in it bread is changed into the Body of Christ and wine into His most precious Blood.
That in this sacrament the outward appearances of bread and wine remain, yet of themselves without substance or foundation, without the nature and essence of bread and wine.

Question. Convince me that the Flesh and Blood of Christ abide in this sacrament.
Answer. Since in this sacrament Christ gives His Flesh and Blood, it necessarily follows that what is given abides. He said: “Take, eat; this is my body,” and “Drink… this is my blood.” How otherwise shall we call body except body or flesh, and blood except blood? He did not say, “This is a sign or image of my body,” for sign and body are vastly different, as a living man from his painted portrait. Clearly and manifestly Christ delivered this sacrament to us, established a true covenant, an undoubted reconciliation, and a sure, great, and divine dogma of our faith, in which we have certain remission of sins, eternal life, and temporal life. As He says in John (6:53): “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.” Thus we truly partake of the Flesh and Blood of Christ, for with all our heart we firmly believe Christ who says: “This is my body,” not “a figure of my body.” It cannot be a figure; it is the true Body.

Question. Did the holy God-bearing fathers think thus, as you teach?
Answer. Without any doubt, all the saints thought thus. Of them you have these three testimonies:

St Cyprian, in his discourse on the Lord’s Supper: “The bread which the Lord gave to His disciples, changed not in appearance but in nature by the omnipotence of the Word, became His Body. Just as in Christ’s person humanity was visible and divinity hidden, so here in the visible sacrament the divine nature poured forth sanctifies it.”
St Cyril of Jerusalem, Mystagogical Catechesis 4: “When Christ Himself plainly says of the bread, ‘This is my body,’ who shall dare to doubt? And when He Himself affirms, ‘This is my blood,’ who shall say it is not His blood? He once turned water into wine in Cana of Galilee—shall we not believe Him when He turns wine into blood? It is given under the appearance of wine, and therefore we are Christ-bearers when we receive His Body and Blood into our members. As St Peter says, we become partakers of the divine nature (2 Pet 1:4). Do not regard it as mere bread—for according to His word it is Christ’s Body. Though sense suggests this to you, let faith strengthen you. Judge not by taste…”
St John of Damascus, Exact Exposition of the Orthodox Faith, Book 4, chapter 14: “The bread, by the invocation of the Holy Spirit, is transubstantiated into the Body of Christ. They are not two but one. It is not a mere image of Christ’s Body—God forbid!—but the very deified Body of Christ.”

Question. Is it therefore possible to partake under one kind, bread alone?
Answer. Christ is not divided: His Body is broken and His Blood poured out, and by bread and wine the whole Christ is perfectly shown to us, though the manner is incomprehensible and beyond understanding. Though it is certainly given in the most perfect sacrament under the visible signs of bread and wine, it is ineffable.

Question. You have told me of the first effect: that the Body and Blood of Christ abide in the sacrament of the Eucharist. Now tell me of the second: that bread is changed into the Body of the Lord and wine into His most precious Blood. How and in what manner does this happen?
Answer. It happens by the power of God and the working of the Holy Spirit, and by those divine words: “This is my body…” If you force yourself to inquire into this sacrament, you are introducing heresy. The sacraments of God are not subject to human investigation. St Theophylact says of this sacrament: “That bread, by the mystical words, holy blessing, and coming of the Holy Spirit, is transubstantiated into the Body of Christ.” Understand the same of the Blood of the Lord. We do not know the manner of this change.

Question. Are there then two bodies: one from the most pure Virgin, the other from bread?
Answer. I see that you hear but do not understand; therefore I say again: the bread is the one Body of Christ and truly the true Body of Christ, changed by the power of God. But how—I do not know. If you seek some analogy, I will say this for your instruction: just as day comes when night departs, so the nature of bread departs and the one deified Body, born of the most holy Virgin, comes under the form and sign of bread. Therefore there are not two bodies but one Body—the same that was taken from the most pure Mother of God.

Question. What is the third effect and fruit of this sacrament?
Answer. This is the wondrous effect: that the outward appearances of bread and wine remain, yet of themselves above nature, without the substance of bread and wine—that is, the sight and taste of bread are there, but bread itself is not; the sight and taste of wine are there, but wine is not. Just as in the manna there were tastes and sweetnesses of foods that were not in it, so these visible signs remain of themselves without their proper foundation and nature. Just as the light before the creation of the sun existed of itself and not in the sun (as St Basil the Great says in the Hexaemeron), so the signs are not founded in bread and wine (for after consecration they no longer remain there), nor again in the Body and Blood of the Lord (for the Body and Blood of Christ are not such as the visible signs we see and taste). Yet know certainly: where these visible signs are not, there neither is the Body of Christ nor His most precious Blood. For only under these signs of bread and wine, after the consecration of the Lord’s words, are the Body and Blood of Christ given; apart from these they are not given. These signs are for our assurance, that we may know where they are and where they are not. Where the signs appointed and delivered by the Lord are, there also is the reality and sacrament given by God. Therefore these signs remain that the sacrament may be perfect and that we may receive it with greater zeal. As St Cyril of Alexandria writes to Cassius: “Let us not abhor the Body and Blood placed upon the altar. God, descending to our weakness, pours into the offering—that is, into bread and wine—the power of life, changing them into the reality of His own Body and Blood, that the Body and Blood of life may be in us as a kind of seed.” Of this the Lord Himself says (John 6:54, 56): “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day… He who eats my flesh and drinks my blood abides in me, and I in him.”

Question. Tell me some of the benefits of this sacrament.
Answer. The effects and benefits of this sacrament are many, great, and ineffable, for this sacrament is the source of all spiritual blessings. Since it truly contains within itself our Lord Jesus Christ, who is the source of all heavenly gifts, the one who worthily receives Him in this sacrament receives life, grace, and all good things together with Him, becomes a living member of Him, and is united to Him. As Christ Himself testifies (John 6:56): “He who eats my flesh and drinks my blood abides in me, and I in him.” Second benefit: just as bread and wine are to the body, this is far more to our souls. This is truly the angelic bread and His divine Blood. Just as the manna from heaven and the sweet water from the rock, containing the sweetness of various foods (being a type of this sacrament), strengthened the people of God, and as earthly bread and drink now strengthen and gladden the heart of man, so much more does this sacrament. Just as temporal food and drink restore natural strength, so this heavenly bread descending from heaven restores in us the warmth of love and the strength of good will. Just as the flesh is nourished by food and drink of its nature—not only preserved whole but growing, becoming fat, and continually receiving new delight—so this supernatural food and drink not only preserve a man in spiritual life but multiply virtues in him, add heavenly gifts, and fatten the soul. As the holy prophet David, longing, says: “Let my soul be filled as with marrow and fatness” (Ps 62/63:5). Third benefit: worthily received, this sacrament not only preserves from future sins and from temptations of the devil, the world, and the flesh, but cleanses former sins—even mortal sins of which we repent. Therefore it is not only food and drink but a healing remedy. Moreover, it brings us sure and firm hope and spiritual consolation that we are truly children of God, whence comes unspeakable joy and spiritual gladness.

On the Fifth Sacrament: Penance and the Remission of Sins

Chapter 78

Question. What is the sacrament of penance?
Answer. Penance is a second plank after the shipwreck of baptism—a sacrament most necessary for those who have sinned after baptism. In it, the contrite seeker asks forgiveness of sins, and through the priest God grants it.

Question. How many parts and actions has penance?
Answer. Three.

Contrition of heart, or sorrow of soul for sins, by which we turn to the God we have offended, renounce those sins, and desire amendment—yet by the grace and mercy of God doubting nothing and despairing in nothing. Of this the prophet Isaiah says (43:26): “Declare thou thy sins first, that thou mayest be justified.” Ezekiel likewise in chapter 18, and the Lord Himself in Luke (15:7, 10): “I say unto you, there is joy in heaven over one sinner who repents.”
Confession of one’s sins before God to His priest. Read of this in Numbers 5, Psalm 31 (32):6, and the Epistle of James (5:16).
Satisfaction or penance—self-punishment—received from the spiritual father, that we may bring forth fruits worthy of repentance. Of this it is written in 2 Esdras (9:11ff.), Joel 2:17, 2 Samuel 24:17, Jonah 3, and Paul to the Corinthians (2 Cor 7:11; 1 Cor 5:2). St John Chrysostom also speaks of this in many places.

Question. What is the matter of this sacrament?
Answer. It is threefold:

Most remote: the sins themselves.
Less remote: the penitent.
Most proximate: contrition of heart, confession, and satisfaction.

Question. What is the form of this sacrament?
Answer. The words of absolution that the priest pronounces over the penitent. After instructing and admonishing him at length, the priest forgives him, saying: “My child, Christ invisibly forgives you, and I, though a sinner—that is, by the will, command, authority, and power of the life-giving Trinity.” Of this very penance the Lord Himself spoke to the Apostle Peter in Matthew (18:18), commanding him to forgive sins even “seventy times seven.”

Question. What are the effects and fruits of this sacrament?
Answer. The fruit of this sacrament is remission of sins, justification, reconciliation with God, and all that follows therefrom.

On the Sixth Sacrament: Holy Matrimony

Chapter 79

Question. What is matrimony?
Answer. Matrimony is a sacrament in which a man and a woman, out of pure love in their hearts, freely choose one another, give mutual consent and promise, and by God’s blessing are joined in an inseparable common life—just as Adam and Eve before the Fall, even without carnal union, had a true and righteous marriage. It is the lawful union of man and woman in an indivisible life together, whereby they receive from God the special grace to beget and raise children well and in a Christian manner, and to be preserved from the abominable sin of fornication and from incontinence.

Question. What is the matter of this sacrament?
Answer. The persons being joined in marriage.

Question. What is the form?
Answer. The words of the bride and groom, whereby they join themselves in love and give promise.

Question. What gifts are there in this sacrament?
Answer. Seven in particular:

Spiritual love, as Christ loved the Church (Eph 5:25).
Keeping their vows to one another and committing no adultery.
Remaining of one mind in love.
Keeping their marriage bed pure and undefiled.
Living in holiness and chastity, as Paul commanded Timothy (1 Tim 5:22).
Being able at appointed times to abstain—not for uncleanness (for the marriage bed is undefiled, as Chrysostom says), but for devotion to fasting and prayer, as Paul says to the Corinthians (1 Cor 7:5): “Do not deprive one another except by agreement for a season, that you may give yourselves to fasting and prayer.”
Bearing together all hardships, sorrows, and deprivations, covering them with single-minded love.

Question. Who is the minister of this sacrament?
Answer. First, the Lord God Himself, as Moses the God-seer writes (Gen 1:28): “And God blessed them, saying, ‘Be fruitful and multiply…’” which the Lord confirms in the Gospel (Matt 19:6): “What God has joined together, let not man separate.” Then the spouses themselves perform this sacrament upon themselves, saying: “I take you as my wife,” “I take you as my husband”—as though each sells himself, being both the thing sold and the seller. So in this sacrament they both sell and give themselves to one another in this honourable service.

On the Seventh Sacrament: Holy Unction (the Consecration of Oil, or the Last Anointing)

Chapter 80

Question. What is Holy Unction?
Answer. It is a sacrament in which the sick, by anointing with holy oil and the words of the prayers, receive after confession forgiveness of all remaining sins, and in severe illnesses and sufferings receive relief and comfort—so that they may more peacefully depart this world, or, if it be profitable for them, more quickly recover and be made whole.

Question. Where is this last sacrament written of?
Answer. The holy Apostle James the Brother of the Lord writes thus in his conciliar epistle (5:14–15): “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, they will be forgiven him.”

Question. Since every sacrament has these three things—a visible sign, the heavenly grace of God beneath it, and Christ’s institution and command—show me these three in this sacrament.
Answer. All three are contained in the apostolic words.

The visible sign: the anointing with holy oil.
The grace and promise of God: remission of sins and help—“the Lord will raise him up… and if he has committed sins, they will be forgiven him.”
Christ’s institution and command: the trustworthy witness, the holy Apostle James, who clearly tells us of this sacrament and calls the people to it, adding that this anointing with oil is done “in the name of the Lord”—that is, by the will, ordinance, and command of the Lord. For the Apostle did not institute it himself; no creature can institute a sacrament—only God Himself, who through it bestows His heavenly grace and remission of sins. James points to it as instituted by Christ, hands it down, and commands the faithful to use it.

Question. What is the matter of this sacrament?
Answer. Consecrated oil.

Question. What is the form of this sacrament?
Answer. The form consists of the prayerful words of absolution pronounced during the service of Holy Unction over the sick person. When the service reaches the point after the troparia and kontakia, before the great litany, the senior priest comes forward before all the priests for the oil to be consecrated. Having made the customary reverence, he says: “Holy fathers, bless and forgive me a sinner for all that I have sinned in word and deed, in knowledge and in ignorance, and pray for me a sinner.” The priests answer together: “God forgives you, both in this age and in the age to come.” Then all the priests pray unanimously: “O Beginningless, Unchangeable, Holy of Holies, who didst send Thine only-begotten Son to heal every sickness of soul and body: send down Thy Holy Spirit and sanctify this oil, that it may be for Thy servant N., who is anointed with it, unto perfect remission of his sins, unto sanctification of soul and body, and unto inheritance of the kingdom of heaven.” Immediately after each priest reads the appointed Epistle and Gospel and offers the prayers, the priest says: “Hear us, O Lord; hear us, O Master; hear us, O Holy One,” and the singers thrice repeat the same. Then the priest lights the lamp, takes the holy oil, and anoints in the form of a cross on the forehead, lips, breast, both ears, and both hands, saying: “The blessing of our Lord God and Saviour Jesus Christ, for the healing of soul and body of the servant of God N., always, now and ever, and unto the ages of ages. Amen.” Such is the form of this sacrament.

Question. What are the effects of this sacrament?
Answer. Three in particular:

Bodily health—“the prayer of faith will save the sick.”
Relief from sorrow, the weight of illness, distress, turmoil, and fear—“the Lord will raise him up.”
Remission of sins—“and if he has committed sins, they will be forgiven him.”

Question. How are the sick person’s sins forgiven here?
Answer. When a person lies sick, he can no longer pray, weep, or lament—only sigh from the heart. Therefore, in His mercy and loving-kindness, without any present labour on the sick person’s part, the Lord God by His divine providence and ineffable grace bestows through this sacrament abundant and overflowing mercy upon the gravely ill.

Question. Why did the Lord God give these holy sacraments to His most holy Church?
Answer. For the easier salvation of us all, and for the obtaining and receiving of that final blessedness for which we were created. For the Lord God, being the supreme Good, without any envy communicates His goodness and loving-kindness richly and superabundantly to the whole creation, and especially to the rational creation, and has granted it to know Him. For from knowledge comes zeal, from zeal joy, from joy delight. Of the rational creation, one part is simple (the angels), the other composite (human beings). A portion of the angelic host fell through pride and was deprived of that honour and ineffable blessedness. The angels were not granted the grace that God should become an angel for their sake. In their place man was created. But man, having transgressed God’s commandment in Paradise, fell grievously and terribly. Yet into what the Lord God had created man—that is, eternal life—into this He has restored him by His exceeding great mercies: by the incarnation, sufferings, and death of His beloved Son, our Lord God and Saviour Jesus Christ. This restoration and satisfaction for our sins He has placed in visible and outward signs—these holy sacraments—so that we, being clothed in flesh, might through their use receive His invisible divine grace and fill the place of the angels in heaven. Whoever, therefore, does not use these sacraments according to the order of the holy conciliar and apostolic Eastern Church, but neglects them, cannot without them—as without the appointed means—be made worthy of that final blessedness.