The Church's Sacraments

The Church’s Sacraments #

The Church, like a good mother, accompanies a person throughout the whole course of life, blessing, comforting, and strengthening him. For any serious undertaking, a Christian comes to the house of God to seek a blessing. Behind the priest’s words, “God will bless,” lies something very profound: from that moment on, God Himself invisibly abides with us in our endeavors. Yet not everything may proceed smoothly, not everything succeeds immediately, and some things may not succeed at all. Nevertheless, everything that happens is, without any doubt, for our good. God sees farther than we do; He cares for the spiritual benefit we will draw from our labors, and arranges all things in the best way for our soul.

The most important moments of a Christian’s life are accompanied by the sacraments. A sacrament is also a churchly blessing, but not with just a single phrase — rather with an entire series of prayers, offered by the clergyman together with the Christian.

There are seven sacraments of the Church:

Baptism
Chrismation
Eucharist (Communion)
Repentance (Confession)
Marriage (Crowning)
Anointing with Oil (Holy Unction)
Priesthood (Ordination)

The Church welcomes the newborn person and, as soon as he has grown strong enough, invites him to the temple for baptism. Baptism is a spiritual birth. From that moment, the person no longer walks life’s path alone, but with Christ, whose end is in eternity.

To the newly baptized, the Church bestows the gifts of the Holy Spirit in the sacrament of Chrismation. These gifts give strength to labor for the sake of the Church and one’s neighbor. They will manifest in various talents by which a person will serve God and for the stewardship of which he will give an account before Him.

The human body is meant to become a temple of God, for into the body Christ Himself comes to dwell in the sacrament of the Eucharist. The Christian partakes of the Body and Blood of Christ in order to feel his union with God. This union is the pledge of eternal life — of everlasting unity with God in the Kingdom of Heaven.

In worldly understanding, it is very difficult to begin life anew. For a Christian, however, this is entirely possible. One must only firmly acknowledge his errors and come to confession in the church. After certain spiritual labors of repentance, the priest absolves the sins, and the faults committed no longer have power over the Christian. The saving path is guarded by the commandments of God. When we break these commandments, we stray from it, and through the sacrament of Repentance we return to it once more.

To deliver man from loneliness, to grant him the joy of communion, to teach him to share the warmth of his soul and to rejoice when he receives such warmth in return, God created man and woman. By helping one another, living for one another, yielding and sacrificing, husband and wife attain that perfect love to which God has called mankind. The path to this love begins in the sacrament of Marriage. The Church crowns the bride and groom, invisibly uniting them into one, and bestows grace and strength upon them to live for one another and, as one, to serve God and His Holy Church.

The Christian believes that everything that befalls him in life occurs for his own good, by the will of God and His allowance. God has power over all things, including human nature itself. In the case of serious illness, the Christian likewise comes to the Church and turns to the sacrament of Anointing with Oil (Holy Unction). Through the prayers offered together with the priest and the anointing with oil, he receives the forgiveness of sins and, through this, the relief of bodily ailments.

Among Christians, there are those who have chosen a special path of service to God — the clergy. A future clergyman may not necessarily possess any special talents. The only thing that distinguishes him from others is his decision to serve God. In the sacrament of Priesthood (Ordination), God blesses this decision and grants the clergyman special gifts, endowing him with the authority to perform the sacraments and with the responsibility of leading Christians toward salvation.

Man consists of a visible body and an invisible soul. Therefore, the Church’s sacraments also have two parts: the visible and the invisible. The visible signs or actions are filled with the invisible grace of God.

The sacraments were entrusted by God to the Holy Church for the sanctification and salvation of her faithful children.

“He who is ignorant of them and negligent concerning them perishes,” and therefore, “we must diligently and earnestly learn about them, that having understood them, we may worthily partake of them and be saved” (The Great Catechism, p. 304).

“The Lord God, in the depth of His wisdom, grants His invisible gifts to man, who is clothed in a visible body, through visible and bodily signs. For if man possessed only a soul without a body, as do the angels, he would receive the gifts of God without these material, sensible, and visible signs. But since man is clothed in flesh, he cannot receive the grace of God apart from visible and sensible signs” (Homily on the Gospel of Matthew by St. John Chrysostom, Homily 82).

“The Lord established the Sacraments as being twofold — on the one hand, visible and composed of elements, for the sake of our body; and on the other hand, intellectual, mysterious, filled with invisible grace, for the sake of our spirit: for in these Sacraments we are cleansed and enlightened both in body and in soul, and we become partakers both of healing and of sanctification” (Blessed Simeon of Thessalonica).

The sacraments must be honored because:

They were established by Christ Himself;
They contain and bestow grace upon the faithful;
They provide intercession and protection from sins.

The Sacrament of Repentance #

Throughout life, we all commit transgressions. Sometimes our conscience immediately reproaches us for wrongdoing; other times, we realize only later that our actions were incompatible with the Christian way of life. These transgressions are called sins. Sins burden the soul during life and, in the future, hinder it from entering into eternal life. But as long as earthly life continues, a person always has the opportunity to begin anew. For this purpose, God established the sacrament of confession.

Repentance is one of the seven sacraments of the Church, wherein a person, in the presence of a priest, confesses his sins to God.

One can repent privately, alone with oneself; however, for the forgiveness of sins, the presence of a priest is necessary. To the chief ministers of the Church — bishops and priests — God has given the authority to forgive sins:

“Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (John 20:23)

One should not be embarrassed by the presence of the priest during confession. Together with the penitent, the priest prays for the forgiveness of sins, striving to understand how he might help the penitent amend his life and not return to sin. He is merely a witness, who himself knows the feeling of repentance. Church law strictly commands him to keep the secrecy of confession.

Reflecting on the role of the priest in the sacrament of confession, Bishop Mikhail (Semenov) noted that very often all the preparatory work undertaken by the penitent beforehand proves less fruitful than the spiritual labor that occurs before the altar of the Lord, in the presence of His minister. To lay bare before another person the wounds of one’s conscience, the full shame of one’s sins, can be done only with great exertion of will. And this very spiritual struggle — the “crucifixion of the conscience by the will” — is what must bring about the final and decisive transformation that makes a person worthy of grace. This is why it is important not only to recognize one’s sins privately before one’s own conscience but also to confess them to God in the presence of a priest.

The Time for Confession #

Confession is usually sought during fasting periods. Fasting itself inclines a person toward repentance and spiritual labor. During the long fasts, priests schedule organized confessions for their spiritual children. At other times, confession may also take place but usually by private arrangement with the priest.

What Is Needed for Confession #

The most important requirement for confession is the penitent’s inner disposition. Often, confession is followed by Holy Communion, for which one prepares by fasting and prayer throughout the course of a week. This week of preparation also helps to ready the soul for confession.

Where and How Confession Is Performed #

As a rule, priests hear confessions in enclosed areas within the church, near which the penitents line up. For example, at the Protection Church on Rogozhskoye, confession takes place in the side chapels behind the main iconostasis. Some churches have special confessionals. While waiting for one’s turn to see the priest, it is proper to behave quietly and reverently, spending the time reflecting on one’s sins and attentively participating in the ongoing church service.

Before approaching for confession, it is customary to make three full prostrations to the icon of God with the prayer “God, be merciful…” and then, without making the sign of the cross, to bow to the ground before the assembled people, saying: “Forgive me for Christ’s sake.” Those standing nearby bow from the waist in response and say: “God will forgive.”

Upon entering the place of confession, the penitent bows to the ground three or four times (according to local custom) before the Holy Gospel and the Precious Cross, placed on the analogion, with the following prayers:

“O God, cleanse me, a sinner, and have mercy on me” (prostration),
“Thou who hast created me, Lord, have mercy on me” (prostration),
“Without number have I sinned, Lord; forgive and have mercy on me, a sinner” (prostration),
“Receive me, O Lord, as I repent, and have mercy on me” (prostration).

In ancient times, when confessing each sin or answering the spiritual father’s inquiry whether a particular sin had been committed, the penitent would each time make a full prostration (without making the sign of the cross) before the Holy Gospel and the Precious Cross, and, in heartfelt compunction, would turn to the spiritual father with the words: “I have sinned, forgive me for Christ’s sake, honorable father.” Today, this practice has almost entirely fallen into disuse.

If, however, one is asked about a particular sin and has not committed it, the penitent responds humbly while standing: “By the grace of God, I have been preserved.”

After the confession has ended, the penitent again makes three full prostrations before the Cross and the Gospel with the prayer “God, be merciful to me,” and then asks the priest for a blessing to partake of the Holy Mysteries (instructions on how to properly ask the priest for a blessing are given below, in the chapter “On Blessings…”). After the penitent leaves the priest, he repeats the same bows from the waist that he made upon entering for confession. Those to whom he bows respond: “With pure repentance.”

How Often One Should Confess #

A Christian should confess as needed — whenever conscience demands it. Nevertheless, one should strive to perform a “general cleansing” of the soul four times a year. There are four fasting periods each year. A fast is a time especially suited for repentance. Typically, during fasting periods, parishes establish a schedule for confessions. One must also remember that a person who has not confessed for a long time (according to some rules, for a year; according to others, for more than three years) is deprived of Church burial if he dies unconfessed.

At What Age Confession Begins #

There are no strict directives concerning the exact age at which a child should begin to confess. Generally, the first confession takes place when a child begins school, around the age of seven. By this time, the child is already capable of understanding his actions, discerning what is right and wrong.

Children’s confession differs from that of adults. The task of both the priest and the child is to learn to reason about what is good and what is not from a Christian point of view. Many shortcomings in a child’s Christian life at this age are not entirely the child’s fault. Nor can the child always recognize them. For example, he might not observe the fast because no one in his family does. A child’s confession should guide the young soul toward Christian growth, taking into account the circumstances surrounding him, and teach him to evaluate his actions.

The Spiritual Father #

A Christian’s life is built around the presence of a spiritual father. A spiritual father is a priest who helps the Christian grow spiritually. A Christian usually turns to him for counsel and for the performance of church rites such as marriage, baptism, and others. One comes to confession not simply to any priest, but to the spiritual father whom one has chosen for oneself.

Recognizing the vital importance of the relationship of spiritual guidance, the Church grants every person the right freely to choose his spiritual father: “Choose a spiritual father according to your heart” (Order of Confession). Such a relationship presupposes a high degree of mutual trust between the Christian and his spiritual father. The choice of a spiritual father should be approached with prayer and discernment. One may first meet and speak with a priest, asking for advice in some small matter of daily life. However, it is important to remember that during confession the personal qualities of the priest are of no significance. In confession, the penitent confesses his sins to God, doing so in the presence of the priest, who in this sacrament acts in the name of the Lord and, in a sense, stands in His place. The grace of the priesthood gives the priest the authority to forgive sins, regardless of his personal spiritual level.

Nevertheless, due to our human nature, the personality of the priest may either encourage us toward confession or, conversely, sow distrust and thus hinder repentance.

It may happen that at some point we feel that the understanding between ourselves and our spiritual father has disappeared. This is, of course, saddening, but it does not relieve us of the obligation to confess our sins. Moreover, recognizing how zealously the devil seeks to disrupt the harmony of our spiritual life, we must make every effort to recover the lost understanding with our spiritual father.

However, if the loss of mutual understanding is acknowledged by both sides and cannot be restored, it is possible to raise the question of changing one’s spiritual father.

It must be understood: “To change one’s spiritual father, there must be sufficiently weighty reasons, not a mere ordinary reluctance to obey him and to carry out the commandments and instructions he gives,” — as is stated in the book The Sacrament of Confession.

If, nevertheless, a person is firmly convinced of the necessity of changing spiritual fathers, then, in order to go to confession to another priest, it is required to obtain the blessing of the former spiritual father and to sincerely explain to him the reasons for this decision. At the first confession before a new spiritual father, before proceeding to the confession itself, it is necessary to inform him where, when, and with whom you previously confessed, whether you have received Communion, whether you are under any ban from Communion, and whether you have received the blessing of your former spiritual father to transfer to another. After this, you may proceed to confession and reveal all past sins — both those already confessed and those not previously confessed — as well as any penances (epitimias) that were imposed and whether they were fulfilled.

“In general, having once chosen a spiritual father, a Christian should entrust his spiritual life to the guidance of that priest and henceforth confess regularly and specifically to him, striving diligently to fulfill all his spiritual instructions and counsels,” — as is stated in The Sacrament of Confession.

Praying for one another is a mutual duty of the shepherd and his spiritual children. The priest, in his prayers during the celebration of the sacraments — especially during the Divine Liturgy — and often also in his private prayers at home, remembers all his spiritual children, that is, the Christians who have chosen him as their spiritual father. In turn, every Christian should strive in daily home prayer to pray for the health and spiritual salvation of his spiritual father.

Epitimia (Penance) #

Epitimia is a spiritual instruction intended to help a person overcome sinful attachments and to serve as reparation for guilt caused by a committed sin or sins. Epitimia may consist of specific prayer assignments (for example, performing a set number of prostrations daily with prayers to a particular saint, or reading a certain number of kathismata), special acts of abstinence (such as refraining from eating meat or drinking alcohol), or certain practical recommendations (such as not associating with a particular person, refraining from a certain activity, or, conversely, doing something regularly, such as giving alms). All of this is determined at the priest’s discretion based on the rules of the Holy Fathers and the customs of the Church.

Epitimia is usually assigned for a specific period of time: for several years, until the next confession, or until the next fasting season. In determining and appointing epitimia, the priest often consults with the penitent to ensure it is manageable for him to fulfill.

Epitimia is a labor that, though bearable, should not be too easy; it must benefit the soul of the penitent. The fulfillment of epitimia testifies to the penitent’s sincere desire to obtain forgiveness of sins and his readiness to labor for it.

When Christ entrusted His disciples, the apostles, with the authority to forgive sins, He commanded: “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20:23). In other words, the spiritual father, in full accord with both the letter and spirit of the Gospel, is given the right not only to forgive sins but also, at times, to withhold forgiveness. In earlier centuries, both possibilities — to forgive and to withhold forgiveness — were exercised equally by the Holy Church, which undoubtedly helped Christians grow more effectively in keeping the commandments and living virtuously.

If a person diligently fulfills the assigned epitimia, the grace of God strengthens him in keeping the commandments and guards him from the devil’s snares. Confession, reinforced by the conscientious fulfillment of epitimia, is never in vain and inevitably advances a person along the path of spiritual perfection.

The meaning of epitimia also lies in the fact that through its fulfillment, a person gradually quenches the righteous wrath of God, which arose because of the committed sins, and inclines the Lord toward mercy. In this way, the person moves toward reconciliation with God. Thus, the words that the priest pronounces at the end of confession on behalf of the Lord — “God will forgive you” — are spoken as it were in anticipation: not implying that forgiveness is already complete at that moment, but that it will be granted afterwards, following the genuine amendment of life and, at the very least, the faithful fulfillment of the assigned epitimia.

The Sacrament of Anointing with Oil (Holy Unction) #

A Christian places his whole hope in the Lord, attributing both health and illness to His saving providence. Nevertheless, the desire to preserve health — and, when lost, to restore it — is natural for all people, including Christians. The body is the dwelling-place of the Holy Spirit, and caring for it is natural for man.

Regarding the sick, the Church has even established a special sacrament: the sacrament of Anointing with Oil (Holy Unction). The word “elei” in Greek means “oil” — the prayers of Holy Unction are accompanied by the anointing of the sick with consecrated oil. Another common name for the sacrament is “Soborovanie” (derived from sobor, meaning assembly). Traditionally, it is performed by a gathering of seven priests. However, the number may be fewer — even a single priest may perform the sacrament — and this in no way affects its validity.

“Is any sick among you? 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” (James 5:14).

Among the people, there is a superstition that Holy Unction is the “last sacrament” before death, and that those who recover after receiving it are somehow excluded from the number of the living. On the contrary, the sacrament of Anointing was established precisely for healing, and it has often raised the seriously ill from the brink of death back to life.

For the performance of Holy Unction, the Holy Cross, the Gospel, and a dish filled with wheat are placed on the table. Seven candles are inserted into the wheat, symbolizing the seven gifts of the Holy Spirit, along with seven cotton-tipped matches used for anointing. Vessels of oil and wine are also placed in the wheat or set on the table. The image of wheat renews the hope of the sick: even though the wheat appears dry, it still contains the principle of life and may, in due time, sprout — just as in a body dried up by illness there remains the principle of life, which, by God’s will, may blossom again here on earth and most certainly after the general resurrection and judgment.

The sick are anointed with oil and wine — just as the Good Samaritan in Christ’s parable (Luke 10:34) treated wounds by pouring in wine and oil.

The number seven holds particular importance in this sacrament: seven priests (ideally) perform the rite, seven Gospels are read, along with seven apostolic epistles, and seven prayers are offered, seeking the forgiveness of sins and healing of the sick; the patient is anointed seven times. The number seven is significant throughout sacred history. In the Old Testament, the mighty walls of Jericho fell after the ark of the covenant was carried around them seven times. Likewise, a decisive break must occur over the stronghold of bodily illness through a spiritual “encirclement” of the sickbed — through sevenfold readings of the Gospel, apostolic epistles, prayers, and anointings.

During the sacrament, a supplicatory service is sung for the health and forgiveness of the sick. The blessing of the oil consists of the great litany, prayers, and the chanting of troparia glorifying the Savior, the Mother of God, and the saints. The anointing takes place after the reading of each Gospel, apostolic epistle, and accompanying prayer. During the anointing, the priest says: “The blessing of our Lord God and Savior Jesus Christ, for the healing of the soul and body of the servant of God (name), always, now and ever,” and so forth. After each anointing, a prayer is read: “O Holy Father, Physician of souls and bodies…”

At the conclusion of Holy Unction, the priest places the open Gospel upon the head of the sick person — as though the hand of the Savior Himself, who so often healed by touch — and reads the absolution prayer.

The Sacrament of Holy Orders #

The sacrament of Holy Orders is not obligatory for every Christian. Not all are called to become clergy — only those who sincerely desire to devote their lives entirely to the service of God and the Church and who are found worthy of sacred ordination.

The Lord Jesus Christ Himself chose special ministers for His Holy Church. He gave the apostles the authority to teach and to administer the sacraments:

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19).

“Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20:23).

After Christ’s Ascension into heaven, the Holy Spirit descended, clothing the apostles with the power necessary for their ministry. This spiritual power is passed on from generation to generation through the laying on of hands by one clergyman upon another.

The sacrament of Holy Orders is performed through the laying on of the bishop’s hands upon the head of the candidate — this act is called ordination (cheirotonia). Ordination is the exclusive prerogative of a bishop; no other clergyman may perform it. The bishop ordains ecclesiastical servers (such as candlebearers and readers, through cheirothesia), and sacred ministers — deacons, priests, and bishops — through cheirotonia. The ordination to each clerical rank has its own particular rites, and each rank carries its distinct duties.

Ordination to the ranks of bishop, presbyter (priest), and deacon takes place during the Divine Liturgy, but at different moments. The ordination of a deacon is performed after the consecration of the Holy Gifts, for the deacon assists in the sacraments but does not perform them himself. The ordination of a priest is conducted after the Great Entrance so that the newly-ordained may immediately participate in the celebration of the Eucharist. The ordination of a bishop takes place at the beginning of the Liturgy, because a bishop not only celebrates the sacraments but also has the authority to ordain others to clerical ranks. Moreover, episcopal ordination must be carried out by a council of bishops (at least two), whereas the ordination of a presbyter or deacon may be performed by a single bishop.

Cheirothesia (Laying on of Hands for Minor Orders) #

Cheirothesia refers to the laying on of hands for the appointment of lower church servants — readers and candlebearers. These minor clerics do not receive the grace of the priesthood but are appointed through the bishop’s blessing to serve in the church by reading and chanting.

The duties of a reader include reading the appointed psalms and prayers during the divine services. To read the Epistle, the exapsalms, or to proclaim the prokeimenon, the reader ascends the ambo. The vestment of the reader is the sticharion, which is worn over the cassock.

The candlebearer carries a candle during entrances with the censer and the Gospel, and on other similar occasions. His duties also include preparing the censer, lighting the candles in the church, and ringing the church bells.

The Bishop — the First Degree of Priesthood #

A bishop is the highest rank among the clergy. He not only serves the divine services and administers all the sacraments himself but also holds the authority to perform ordinations — that is, to transmit to others the grace-given power to celebrate the services and the sacraments.

Unlike priests, a bishop can:

Ordain priests, deacons, and readers;
Consecrate chrism (holy oil), altars, and antimensia (altar cloths containing relics).

Bishops may bear various titles: patriarchs, metropolitans, archbishops, and simply bishops. They differ according to the size of the territory they govern and the number of parishes under their care. A patriarch is the head of a large ecclesiastical region. Metropolitans oversee smaller regions made up of several dioceses. A bishop typically governs a single diocese.

While they differ in rank and honor, bishops of all titles are equal in grace and autonomous in their own dioceses. They are subject only to the authority of a synod under the presidency of the chief bishop of their region.

Out of respect, one addresses a bishop as “Your Grace” (preosvyashchennyi vladyka in Russian; or preosvyashchennyeishii vladyka for a senior bishop or metropolitan). In more familiar speech, they are often addressed simply as “Holy Vladyka.” They are called vladyka (“master” or “lord”) in reverence because they spiritually shepherd their flock and rule over it. They are called holy because the bishop receives holiness through his ordination.

“Make him holy,” the consecrating bishop prays during the ordination of a new bishop, thus ordaining him into holiness through prayer.

“Laymen, anointed with chrism, do not receive the gifts of the priesthood or the charisms of apostles, prophets, and teachers, and therefore are called holy only by reason of the chrismation. But the bishop, along with these gifts, through the prayers of ordination, receives the gift of holiness — and, what is greater still, the right to be heard by God when he prays for the salvation of men,” writes Blessed Simeon of Thessalonica.

According to the general rule, the highest degree of the priesthood bears all the vestments of the lower orders, along with additional garments of its own. In addition to the priestly vestments, the bishop’s vesture includes:

Omophorion — Worn over all other vestments upon the shoulders. It symbolizes the souls of Christians, whom the bishop, after the example of the Lord Christ, carries upon his shoulders, as a shepherd bears the lost sheep.
Miter — A head covering symbolizing spiritual authority.
Sakkos — A special garment (the name means “sack” in Greek) worn by the senior bishops of a region. It represents the royal purple robe that was mockingly placed upon Christ during His Passion.

In addition to these, there are several other items:

Palitsa — A diamond-shaped cloth symbolizing the spiritual sword.
Orlets — Round rugs bearing the image of an eagle, or of an eagle soaring over a city, placed under the bishop’s feet during the service. They signify the bishop’s “soaring” above earthly concerns, his prayerful ascent to God.
Staff — The bishop carries a staff, a symbol of his pastoral authority.

The Modern Russian Orthodox Old-Rite Church #

The modern Russian Orthodox Old-Rite Church is governed by a metropolitan. He is elected from among the Church’s bishops by secret ballot at the Holy Council, in which both clergy and laity participate.
With the adoption of Christianity, Rus’ became part of the Patriarchate of Constantinople. To oversee the parishes in Russia, a metropolitan was sent from Constantinople.
In 1441, for the first time, the Russian Metropolis independently elected its primate from among Russian bishops.
In 1589, the Metropolitans of Moscow were elevated to the dignity of patriarchs.

In the seventeenth century, during the patriarchate of Nikon, all bishops accepted the ecclesiastical reforms except for Bishop Pavel of Kolomna, who was subsequently killed. From among the clergy and laity who did not accept the reforms, the Old Believer Church was formed, which began seeking a bishop to restore the threefold hierarchy. Such a bishop was found in Metropolitan Ambrose of Bosnia and Sarajevo, who in 1846 joined the Old Believer Church and consecrated bishops within it.

Some of these bishops retained the metropolitan rank — today, this is the Old-Rite Church of Romania. Another part, pertaining to Russia, was governed by bishops holding the title of archbishop. In 1988, the Archbishop of Moscow was also elevated to the dignity of metropolitan.

The Priest — the Second Degree of Priesthood #

Priests are called to celebrate divine services, sacraments, and various religious rites (treby). Unlike bishops, they do not have the authority to consecrate churches or to perform ordinations (cheirotonia).

A priest is typically assigned to a specific church as its rector. Priests have different titles: some are called priests (ierei), others protopriests or protopresbyters (proto meaning “senior” in Greek).
Monks who are ordained to the priesthood are called hieromonks, igumens (abbots), or archimandrites.
These titles reflect differences of honor and rank, but in terms of the grace of the priesthood, all are equal to one another.

It is customary to address a priest formally as “Most Honorable Father” (dostochtimy otets), while in practice the simpler “Father” (otche) is often used, and in conversational speech, “Batyushka.” He is called father because he has spiritual children — Christians who come to him for confession. He cares for them and offers prayers on their behalf, just as a natural father cares for his children.

A priest is also called a presbyter (from the Greek meaning “elder,” that is, one perfected in age). Church canons require that a man be at least thirty years old to be ordained to the priesthood. Nevertheless, exceptions have occurred throughout history and even today. Ordination before the age of thirty is explained by urgent ecclesiastical need and by the spiritual maturity of the candidate.

Priestly Vestments

According to the general rule, the higher degree of the priesthood bears all the vestments of the lower orders, along with its own distinctive garments.
A priest, like a deacon, wears a sticharion, but under his vestment (in this case called a podriznik, or under-vestment), along with cuffs (poruchi).

Epitrachelion — Instead of the deacon’s orarion (narrow stole), the priest wears an epitrachelion (a stole placed around the neck). This is essentially the orarion folded and sewn together (formerly it was not sewn but simply folded over the shoulders). The doubled orarion signifies the priest’s double responsibility.
Phelonion (or Chasuble) — A sleeveless outer garment. It represents the purple robe placed upon Christ during His Passion.
Belt (Zone) — A symbol of readiness to fulfill pastoral service, recalling how Christ girded Himself before the Last Supper.

The Ordination of a Priest #

The ordination (cheirotonia) of a priest takes place during the Divine Liturgy. The candidate for ordination participates in the service, fulfilling the role of archdeacon: he reads the Gospel, having received a blessing, and during the Great Entrance he carries the Lamb (the Eucharistic Bread) on his head, thereby completing his service as a deacon.

After the Holy Gifts have been transferred to the altar and covered with the aer (veil), the candidate is led by the deacons and placed opposite the Royal Doors — until this point he is still a deacon, accompanied by those of equal rank. The deacons deliver the candidate into the hands of the priests, who bring him into the altar. Accompanied by the priests, he circles the altar three times.

“Thus entering into the sacred company of the angels, he performs the threefold circling in order to glorify the Trinity. By this he also calls upon the holy martyrs, emulating their struggle in Christ and their labor in life for Christ. Finally, Christ Himself is glorified — the praise of the apostles and the joy of the martyrs, who proclaimed the consubstantial Trinity, and who themselves are glorified by It,” writes Blessed Simeon of Thessalonica.

After circling the altar three times, the priests lead the candidate to the bishop. The bishop seals the head of the candidate, thus beginning the ordination. The future priest is then made to kneel and bow his head upon the altar. The bishop, laying his hand upon the candidate’s head — a hand that conveys the divine grace of the priesthood, symbolizing the all-working, all-powerful, all-protecting, and all-providing Right Hand of God — calls down divine grace and transforms the candidate from deacon into presbyter.

Then, after a prayer that the grace of the Holy Spirit descend upon the one being ordained (while all sing thrice “Kyrie Eleison”), the bishop again seals the head of the ordinand three times.

After the first prayer and the exclamation following the petitions, there follows a second prayer and another exclamation. When these are completed, the bishop raises the newly ordained priest from the altar. This act symbolizes the divine ascent from a lower to a higher and more divine state.

Then the bishop sequentially presents the newly ordained priest with parts of his vestments.

First, the bishop transfers the orarion from the left shoulder of the priest to the right, moving the rear part of the orarion to the front — thus forming the epitrachelion (stole). As a deacon, he could only assist in the sacraments; now his ministry is more complete, and greater responsibility and care are laid upon him. The epitrachelion signifies grace, as well as the good yoke of the priesthood. As he places the epitrachelion upon the newly ordained priest, the bishop proclaims: “Axios!” (“Worthy!”), thus testifying before all that the ordinand is worthy of the attributes of the priesthood.

Next, the priest is vested with the phelonion — a white, sleeveless outer garment that covers the entire body.

“It is sleeveless because it represents the sackcloth with which the Savior was clothed when He was mocked,” notes Blessed Simeon of Thessalonica.

Everything up to this point takes place with the Royal Doors open. From this moment, the doors are closed, and the priest stands aside at the altar until the time for Communion.

When the bishop blesses and consecrates the Holy Gifts by the invocation of the Holy Spirit, the newly ordained priest is summoned again. Taking the second consecrated Bread in his right hand, the bishop gives it to the ordinand, whose hands are crossed in the form of a cross — symbolizing the divine suffering and recalling that the hands of the crucified Lord were nailed for us. The bishop says: “Receive this pledge and guard it until the coming of the Lord, for He will demand it of you.”

The newly ordained priest, kissing the bishop’s hand, withdraws with the Bread to the altar and, holding it carefully, places it on the diskos (paten).

After the bowing of the head and the prayer “Attend, O Lord Jesus Christ,” the priest is summoned once again to carry the Divine Bread and lay it upon the diskos, as the time for the offering of the Holy Gifts has arrived.

At that moment, the hierarch lifts both the Bread on the diskos and the Bread given to the new priest, for they are one and the same Body of Christ. Then, as prescribed, he completes the mystical joining of the Body and Blood in the Chalice and the Communion.

On this day, the newly ordained priest partakes of the Holy Mysteries before the other priests, as a sign of the renewal of the Holy Spirit within him. After partaking of the Most Holy Gifts, he then receives the Chalice and administers the Divine Blood to the other clergy.

The newly ordained priest concludes the Liturgy himself, now fully as a priest, by coming out for the Prayer behind the Ambo.

Then, receiving the bishop’s blessing for all things, he serves the Divine Liturgy daily for the course of a week according to the typikon (rubrics), so that he may be trained in his sacred ministry and that the divine service may be unceasing for seven days — symbolically representing the entirety of our earthly life — and that, having completed his ministry in this present life, he may attain to the endless heavenly service and direct communion with Christ. Moreover, having received such a great spiritual gift, he must, by the number of spiritual gifts, perform works of grace unceasingly throughout those days, as was already said.

The Deacon — the Third Degree of Holy Orders #

Deacons stand at the lowest degree of the sacred ministry. However, unlike church servants (altar assistants), they participate directly in the celebration of the sacrament of the Eucharist.
Deacons cannot themselves celebrate the Liturgy or administer the sacraments; they serve only with the blessing of a priest or bishop.

A deacon must be at least 25 years old at the time of ordination. By the time of his ordination, he must have made a decision regarding his marital status: either to enter into marriage beforehand or to make a firm decision never to marry. Marriage after ordination or a second marriage, according to Church canons, is incompatible with the diaconal ministry.

The Vestments of a Deacon

Sticharion — A wide and long, mostly light-colored garment, symbolizing the “brightness and purity of life” required of a clergyman.
Orarion — A long ribbon worn over the left shoulder. The name orarion is derived from the Greek word meaning “hour,” because, by raising the orarion, the deacon in ancient times signaled the “hour” for the beginning of hymns and prayers. The orarion symbolizes the wings of angels.
Cuffs (Poruchi) — Cuffs worn on the wrists, symbolizing the bonds placed on the Lord’s hands.

The Ordination of a Deacon #

The candidate for the diaconate is brought from the center of the church by two deacons through the Royal Doors into the altar. Bowing low before the bishop, who sits on the cathedra near the altar on the right side, he receives the bishop’s blessing.
Then the ordinand is led three times around the altar by the protodeacon, kissing the corners of the altar, the bishop’s hand, and the bishop’s palytsa (small square cloth) each time.
The kissing of the altar symbolizes the ordinand’s fervent love for God, while the kissing of the bishop’s hand and palytsa symbolizes obedience to episcopal authority.
The circling of the altar expresses spiritual triumph, and during this time, the choir sings:

“Holy martyrs, who fought well and were crowned, pray unto the Lord for the salvation of our souls. Glory to Thee, O Christ God, the boast of apostles and the joy of martyrs, whose preaching revealed the consubstantial Trinity.”

After circling the altar three times, the ordinand kneels on his right knee to the left side of the altar, placing his hands crosswise upon the altar and bowing his head.
The bishop then covers his head with the omophorion and lays his hand upon it, loudly proclaiming the prayer: “The Divine Grace…”
The choir responds: “Kyrie eleison; Lord, have mercy.”

Then the bishop quietly reads two prayers (“O Lord our God…” and “O God our Savior…”), praying to the Lord Jesus Christ to preserve the newly ordained “in all honor” and to grant him faith, love, and strength to fulfill his ministry.

During the reading of these prayers, the deacon quietly intones a litany: “In peace let us pray to the Lord,” and the choir in the altar softly responds: “Lord, have mercy.”

Upon completing the prayers, the bishop places upon the ordinand the vestments of his new rank: the sticharion, orarion, and cuffs, each time loudly proclaiming: “Axios!” (“Worthy!”).
The choir, representing the clergy and the people, echoes this word in Greek: “Axios!”

The Sacrament of Baptism #

The Church welcomes the newborn and — once the infant is strong enough — invites him into the temple for baptism.
Baptism is a spiritual birth. From that moment, the person no longer walks through life alone but with Christ, whose end is in eternity.

Baptism, among the seven sacraments of the Church, is the first to be administered in time. It grants a person the right to be called a Christian and to partake of the other sacraments.
In baptism, a person is cleansed of sins — both original and personal — and is renewed, made innocent and sinless.

The sacrament of baptism is preceded by:
a) the prayers for a woman who has given birth, and
b) the prayers at the naming of the child.

In the prayers for the woman who has given birth, the priest asks the Lord for the forgiveness of the mother’s sins, for the restoration of her health, and for the preservation of her life and that of the child.
In the prayers at the naming of the child, the priest prays that the child, living according to God’s commandments, may be found worthy of the Kingdom of Heaven.
The child is given the name of a saint as a sign that he is being received into the fellowship of the heavenly and earthly Church and must follow in the footsteps of the saint in doing good deeds, which lead from the earthly Church to the heavenly one.

The sacramental action of baptism itself consists of two parts:

Catechization, and
Baptism proper,
followed immediately by the sacramental rite of Chrismation.

The Rite of Catechization #

The word “catechization” means instruction in the Orthodox faith. After blessing the catechumen, the priest reads five prayers. In the first, he asks the Lord to grant the one being baptized the strength to keep the holy commandments and to “join him to the flock of Thine inheritance.”
The priest lays his hand upon the head of the catechumen as a sign of the communication of grace, just as the apostles laid hands to call down the Holy Spirit. Under the hand of the priest, the catechumen is as though preserved “under the shelter of the wings of God.”

In the next three prayers (the exorcism prayers), the priest, in the name of the Lord Jesus Christ, commands the devil to depart from the catechumen, now “a newly chosen warrior of Christ God.”
Finally, in the last prayer, the priest entreats the Lord and Master to receive the catechumen among His rational flock and to assign him a guardian angel.

Then the priest breathes three times in the form of a cross upon the catechumen, saying: “Expel from him every evil and unclean spirit, hidden and lurking in his heart.”

God, who at the beginning breathed the breath of life into Adam, now, through this divine breathing, renews the soul, wounded by sin.

“And he seals (the priest) the forehead, the mouth, and the breast of the catechumen three times with the sign of the cross.”
The priest seals the candidate for baptism with the sign of the cross three times — on the forehead, to sanctify his mind; on the lips, to sanctify his speech so that he may confess the truth; and on the breast, that his heart may be pure to behold God, live in Him, move, and exist in Him.

Renunciation of the Devil #

Afterward follows the renunciation of Satan.
Having learned the true Christian teaching during catechization, the candidate is now ready to reject his former beliefs and habits, implanted in him not without the influence of the unclean power — the devil.
Therefore, the priest, standing over the catechumen, pronounces a so-called exorcistic prayer, in which, in the name of the Lord, he expels the devil and all his angels from the catechumen, cleansing his soul in preparation for receiving the grace of baptism.

After making this exorcism, the priest turns three times to the free will of the candidate, asking whether he himself renounces Satan and all his works.
The catechumen (or his sponsor), turning toward the west — the place of the setting sun and the symbol of darkness and the kingdom of evil — answers three times: “I renounce” Satan and all his works.

To involve all three faculties of the soul — mind, heart, and will — the catechumen is asked again three times: “Do you renounce Satan?”
And the catechumen firmly replies each time: “I have renounced Satan.”

Promise to Christ #

Having rejected his former life and lord — Satan — the catechumen must now join another society, submit to a new, saving Lord, and begin a new and better life.

The catechumen turns to the east — a sign that he seeks the Light, that he seeks Christ, “the Orient from on high” (Luke 1:78), the source of spiritual enlightenment.

The downward lowering of the hands by an adult catechumen symbolizes that he was formerly a captive and slave of the devil, weighed down and exhausted by the yoke of bondage, and that now he hopes to receive liberation through faith in Jesus Christ and through Holy Baptism.

The priest asks the catechumen: “Do you unite yourself to Christ?”
And the catechumen (or his sponsor), with hands lowered, replies: “I unite myself to Christ, and I believe in One God, the Father…” and then recites the Creed (the Symbol of Faith).

After the Creed is recited once, the priest again asks: “Do you unite yourself to Christ?”
After a firm affirmative reply, the Creed is recited a second time.
A third time the priest asks: “Do you unite yourself to Christ?” — and once more, with steadfast resolve, the catechumen replies: “I unite myself,” and recites the Orthodox Symbol of Faith.

Finally, the priest again asks three times whether the catechumen has united himself to Christ and believes in Him, and three times the catechumen is called to bow down and worship the Father, and the Son, and the Holy Spirit — the consubstantial and undivided Trinity.

The Actions Accompanying Baptism and Chrismation #

The ceremonies accompanying baptism and chrismation are solemn and filled with godly beauty.

The clergy are vested in the phelonion (full vestments, including the phelonion — a visible sign of joy and festivity).
The sponsors hold lighted candles, symbolizing joy and the grace-filled light the baptized is about to receive.

The water prepared for baptism is consecrated according to ancient custom: by prayer, by the priest breathing three times upon the water — recalling the life-giving action of the Spirit of God who moved over the waters at the creation of the world — and by making the sign of the cross over it to protect it from any evil influence.

Upon the blessed and consecrated water, the priest makes the sign of the cross three times with oil — that is, sanctified olive oil.

Just before the immersion of the one being baptized into the water, the priest anoints crosswise with oil certain parts of the body: the forehead, eyes, nostrils, ears, lips, chest, hands, and feet.
This signifies that the person being baptized is now appointed to a new life — just as a wild olive shoot is grafted into the fruitful Olive Tree, Jesus Christ. Anointed with oil, he is, like the ancients, being armed to enter into constant battle against all enemies of salvation: the world, the devil, and his own flesh.
The oil, which is also used in the sacrament of Holy Unction for restoring physical health, here serves as an outward sign of the inward healing that occurs through baptismal immersion.

The baptized is immersed three times in the water.
The water must be pure, without admixture.
It is strictly required that during the first immersion the priest says: “The servant of God (name) is baptized in the name of the Father, Amen”;
at the second immersion: “and of the Son, Amen”;
and at the third: “and of the Holy Spirit, Amen.”

Immersion in the water symbolizes that the one being baptized dies to a life of sin and is buried with Christ, so that he may live with Him and in Him (Romans 6:3–11; Colossians 2:12–13).
This is the central meaning of the sacrament of baptism.

The child is lifted from the font by the sponsor — the godfather or godmother, or both together.
The godparents pronounce the renunciations of Satan and the promises to Christ, and they recite the Creed on behalf of the infant, who cannot yet pray or make promises himself.
Baptism occurs by the faith of the parents and the godparents, who undertake the responsibility to raise the newly enlightened Christian as a faithful child of the Church.

The baptized is clothed in a white garment, signifying the purity of soul he has received and reminding him that he must now live a pure, holy life within the Christian community.
In ancient times, the newly baptized wore the baptismal garment for seven days, reverently preserving under it the anointing with holy chrism.
Together with the white garment, a cross is placed upon the newly baptized, signifying that he must now follow the will of our Lord Jesus Christ, who was crucified for us — even if it should mean bearing the cross of suffering and sorrow.

Afterward, the priest cuts a cross-shaped portion of hair from the baptized person’s head, symbolizing his full submission to Christ.

Finally, the newly baptized infant is carried around the font by the sponsors, or, if an adult, he himself circles the font three times with lit candles — expressing his spiritual joy that he has passed from being a child of wrath to a beloved son of the Heavenly Father, from one dead in trespasses to one alive in God, from a lost soul to a saved one.

The Sacrament of Chrismation #

To the newly baptized, the Church imparts the gifts of the Holy Spirit through the sacrament of Chrismation.
These gifts provide the strength to labor for the Church and for one’s neighbor.
They will manifest in various talents by which the person will serve God and for the stewardship of which he will give account before Him.

To preserve the purity of soul received in baptism, and to grow and be strengthened in spiritual life, special help from God is needed — and this is granted in the sacrament of Chrismation.

After the appropriate litany and secret prayer for the descent of the Holy Spirit upon the newly enlightened one, the priest anoints with holy chrism, crosswise, the forehead, eyes, ears, nostrils, lips, chest, and hands of the baptized, saying at each anointing:
“The seal of the gift of the Holy Spirit.”

After each anointing, the priest also says special verses.
For example, when anointing the forehead, he says: “Let the shame be wiped away which man formerly bore everywhere after his transgression.”
Similar verses are said for each part of the body.

Churching of the Child #

Following the example of the Savior, who was brought into the Jerusalem Temple on the fortieth day by His most pure Mother, the Christian child is likewise brought by his mother into the church on the fortieth day after birth.

After blessing the mother and child, the priest reads four prayers.
In these prayers, he asks the Lord to make the mother worthy to partake of the Holy Mysteries and to preserve the infant in holiness and purity.

Then, carrying the child, the priest proceeds to the Royal Doors and places the child against the holy doors and the icons of the temple.

“If it be a male child, after kissing the holy doors and the local icons, he is brought into the holy altar, where he is made to bow reverently before the holy altar and to kiss it.”

The Sacrament of Marriage #

To deliver man from loneliness, to grant him the joy of communion, to teach him to share the warmth of his soul and to rejoice in receiving such warmth, God created man and woman.
By helping one another, living for one another, yielding and sacrificing, husband and wife attain that perfect love to which God has called humanity.
The path to this love begins in the sacrament of marriage.
The Church crowns the bridegroom and the bride, invisibly uniting them into one, and grants them grace and strength to live for one another and to serve God and His Holy Church as one.

Marriage consists of two parts: the Betrothal and the Crowning (Marriage proper).
Before the betrothal, the priest asks whether they are joining in marriage freely and of their own will.

The Betrothal #

The rite of betrothal includes:

The handing of lit candles to the bridegroom and bride;
The placing of the wedding rings upon the altar;
The blessing and exchange of the rings between the bridegroom and bride three times.

According to Church rubrics, the crowning (marriage) is to be performed immediately following the Divine Liturgy.
The bridegroom and bride, following the example of the pious Christians of ancient times, should prepare themselves for the sacrament of marriage through confession and communion.

In the church, the bridegroom stands on the right, and the bride on the left.
Thus is preserved the God-ordained order and propriety: the husband is the head of the wife and takes precedence in standing.

The priest leads the couple into the church and censes them, invoking the grace of the Holy Spirit, whose action and inspiration drive away all hostile forces from those entering marriage.

The bridegroom and bride are given lighted candles as a sign of marital love and purity.
Holding brightly burning candles in their hands, they testify that their motives for marriage are pure and bright.
As the candles burn brightly, so too must the souls of those entering marriage be bright, pure, and chaste.
And as the candles burn with fiery flame, so the bridegroom and bride must burn with love for one another and for God throughout their married life.

The priest brings the rings out of the altar, from the holy table, as a sign that the marriage is performed with God’s blessing — that the bridegroom and bride entrust their destiny to the providence of God, and seek His blessing from the holy altar for their union.
By being placed upon the altar and touching it, the rings are sanctified.

After prayers for the betrothed, the priest takes the rings from the altar, blesses the bridegroom and bride with them, and places them upon their hands.
In ancient times, a ring served as a seal and a confirmation.
The priest exchanges the rings three times between the bridegroom and the bride, thus establishing complete mutual trust: henceforth, they entrust to each other their rights, their honor, and their peace.
From now on, they are to live for one another and share all things.
As a ring has no end, so too must their mutual love and trust be without end.

The Crowning #

The betrothal takes place either in the narthex or in the western part of the church.
For the crowning, the priest leads the couple into the main body of the church to the analogion (lectern), upon which lie the Holy Gospel and the Cross.
By this, the Church impresses upon the couple that in all their life’s paths, in every undertaking, they must always keep before their eyes the law set forth by Christ in the Gospel, and that in the wounds of Christ crucified they must seek comfort amidst life’s trials.

Through the chanting of the Psalm verse “Blessed is everyone who fears the Lord” (Psalm 127), the bridegroom and bride are reminded of the blessed condition of those who live in the fear of God within their marriage and family life.
The fear of God is the cornerstone and mystery of future family happiness.
Thus, the true happiness of the marital union depends on how the spouses conduct themselves in relation to God and His holy commandments: if the newlyweds live in reverence before God and walk in His ways, keeping His commandments, then the Lord Himself, by His almighty power and wisdom, will arrange the internal and external good of their life together.

The betrothed bridegroom and bride stand upon a podnozhie — a bright cloth spread on the floor.
The shared podnozhie reminds them that throughout life they will share the same fate in all things, both in happiness and in misfortune.

In the prayers offered by the priest, the blessed marriages of the Old Testament are recalled.
The priest invokes the same blessing of the Lord upon the couple that was granted to the righteous of old.
He beseeches the Almighty to preserve the newlyweds just as Noah was preserved in the ark, Jonah in the belly of the whale, and the three youths in the fiery furnace of Babylon.
He asks God to grant them unity of soul and body, longevity, an unfading crown in heaven, blessings from the dew of heaven above and the fatness of the earth below, to fill their home with wheat, wine, oil, and every good thing — so that they may share their abundance with the needy.
The pastor of the Church also prays that the Lord would remember not only the bridegroom and bride themselves but also their parents, since the prayers of parents lay the firm foundation of the home.

The most solemn and important part of the crowning is the bringing forth of the crowns from the altar.
The crowns symbolize royal dignity: the bridegroom and bride are blessed to be, as it were, princes of their house and kings of their future posterity, with the attendant responsibility to care for their offspring.
In ancient times, crowns were placed upon the heads of victors.
Thus, the crowning of the bridegroom and bride serves as a reward for their chastity before marriage.

When placing the crowns on the bridegroom and bride, the priest proclaims:
“O Lord our God, crown them with glory and honor.”
Thus the Church calls down the grace of the All-Holy Spirit upon the couple, sanctifying their marriage, their natural begetting, and their upbringing of children.

From this moment, the bridegroom becomes the husband of his bride, and the bride becomes the wife of her bridegroom.
They are now bound by the indissoluble bond of marriage, according to the unbreakable word of Christ the Savior:
“What therefore God hath joined together, let not man put asunder” (Matthew 19:6).

After the reading of the Gospel, a new admonition is given to the spouses:
A cup of red wine is brought forth.
The priest blesses it and gives the bridegroom and bride to drink from it three times, signifying that henceforth, throughout their married life, all things must be shared: one will, one mind, and mutual sharing of joys and sorrows, labors and rest, struggles and the crowns for their struggles.

Then the priest leads the newlyweds three times around the analogion, expressing their joy through this procession.
The repeated circling symbolizes eternity — the bridegroom and bride pledge to preserve their marital union throughout life, without dissolution under any circumstances.

During the procession, the hymn is sung:
“O holy martyrs, who fought the good fight and have been crowned…”
In this hymn, marriage is depicted as an honorable reward for the struggle of chastity and purity.

The circling around the analogion is performed three times, to the glory of the Holy Trinity, which is thus called upon as the witness of the spouses’ vow.

After the procession, a litany is intoned and the dismissal is pronounced, after which the crowns are removed from the heads of the newlyweds.
The removal of the crowns signifies the completion of the sacrament of marriage.

The newlyweds greet each other with a kiss, as a sign of mutual love.

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