The Church, like a loving mother, accompanies a person throughout their entire life, blessing, comforting, and strengthening them. For any significant undertaking, a Christian comes to God’s temple seeking a blessing. Behind the priest’s words, “God bless,” lies profound meaning: from that moment, God Himself is invisibly present in our endeavors. However, not everything may go smoothly, nor does everything succeed immediately, and some things may not work out at all. Yet, without a doubt, everything that happens is for our ultimate good. God sees more than we do; He cares for the spiritual benefit we gain from our labors and arranges everything in the best way for our soul.

The most significant moments in a Christian’s life are accompanied by sacraments. A sacrament is also a church blessing, but not merely a single phrase—it is a series of prayers performed together with a Christian by a clergyman.

There are seven church sacraments:

Baptism
Chrismation
Eucharist (Communion)
Repentance (Confession)
Marriage (Matrimony)
Anointing of the Sick (Unction)
Holy Orders (Ordination)

The Church welcomes a newborn and, as soon as they are strong enough, invites them to the temple for Baptism. Baptism is a spiritual birth. From this moment, a person walks the path of life not alone but with Christ, a journey that leads to eternity.

To the newly baptized, the Church grants the gifts of the Holy Spirit through the sacrament of Chrismation. These gifts provide the strength to labor for the Church and one’s neighbor. They manifest in various talents through which a person serves God and will one day give an account of how they used these gifts.

The human body is destined to become a temple of God, for Christ Himself dwells within it through the sacrament of the Eucharist. A Christian partakes of the Body and Blood of Christ to experience unity with God. This union is the pledge of eternal life, an everlasting communion with God in the Kingdom of Heaven.

In a worldly sense, starting life anew with a clean slate is very difficult. For a Christian, however, it is entirely possible. One need only firmly acknowledge their mistakes and come to the temple for Confession. After certain spiritual efforts by the penitent, the priest absolves their sins, and past wrongdoings no longer hold power over the Christian. The path to salvation is guarded by God’s commandments. When we violate these commandments, we stray from the path but can return through the sacrament of Repentance.

To deliver humanity from loneliness, to grant the joy of companionship, and to teach us to share the warmth of our soul and rejoice in receiving that warmth in return, God created man and woman. By helping one another, living for each other, yielding, and sacrificing, husband and wife attain the perfect love to which God calls humanity. The journey to this love begins in the sacrament of Marriage. The Church crowns the bride and groom, invisibly uniting them into one whole and granting them grace and strength to live for each other and, as a united whole, to serve God and His Holy Church.

A Christian believes that everything that happens in their life is for their own good, by God’s will or His allowance. God has authority over everything, including human nature. In the case of serious illness, a Christian also turns to the Church and seeks the sacrament of Anointing of the Sick. By praying with the priest and being anointed with oil, they receive forgiveness of sins and, through this, relief from physical ailments.

Among Christians, there are those who choose a special path of serving God—clergymen. A future clergyman may not possess any extraordinary talents. The only thing that sets them apart is their decision to serve God. In the sacrament of Holy Orders, God blesses this decision and grants the clergyman special gifts, endowing them with the authority to perform sacraments and the responsibility to guide Christians toward salvation.

A person consists of a visible body and an invisible soul. Therefore, church sacraments have two components: visible and invisible. 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. As it is written, “He who is ignorant and negligent of them perishes,” and therefore, “we must diligently and carefully study them, so that, having understood them, we may worthily partake of them and be saved” (Great Catechism, p. 304).

“The Lord God, in the depth of His wisdom, grants His invisible gifts to a person clothed in a visible body through visible and tangible signs. For if a person had only a soul without a body, like the angels, they would receive God’s gifts without these material, sensory, and visible signs. But since a person is clothed in flesh, they cannot receive God’s grace without visible and sensory signs” (Homily on the Gospel of Matthew by St. John Chrysostom, Homily 82).

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

The sacraments must be revered because:

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

The Sacrament of Repentance

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

Repentance is one of the seven church sacraments, where a person, in the presence of a priest, confesses their sins to God. One can repent of their sins alone, but for the forgiveness of sins, the presence of a priest is necessary. God has granted higher clergy—bishops and priests—the authority to absolve sins: “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven” (John 20:23).

There is no need to feel embarrassed about the presence of a priest during confession. Together with the penitent, the priest prays for the forgiveness of sins, seeking to understand how to help the person amend their ways and avoid returning to sin. The priest is merely a witness, familiar with the feeling of repentance himself. Church rules strictly require him to maintain the confidentiality of confession.

Reflecting on the role of the priest in the sacrament of confession, Bishop Mikhail (Semenov) noted that often the preparatory spiritual work of the penitent proves less fruitful than the same spiritual effort before the altar of the Lord in the presence of His servant. To lay bare the wounds of one’s conscience and the shame of sin before another person requires immense willpower. This spiritual struggle, this “crucifixion of conscience by will,” is what brings about the final and definitive transformation that makes a person worthy of grace. Therefore, it is crucial not only to recognize one’s sins before one’s own conscience but also to confess them to God in the presence of a priest.

When Confession Takes Place

Confession is typically sought during periods of fasting. Fasting itself fosters repentance and spiritual efforts. During extended fasting periods, priests schedule organized confessions for their spiritual children. On other days, confession may also take place, but by personal arrangement with the priest.

What Is Needed for Confession

The most important requirement for confession is the penitent’s heartfelt disposition. Often, confession is followed by communion, for which one prepares with a week of fasting and prayer. This week-long preparation also attunes the person to confession.

Where and How Confession Takes Place

Typically, priests hear confessions in private areas within the church, where penitents line up at the entrances. For example, in the Intercession Church at Rogozhskoye, confession takes place in the side chapels behind the main iconostasis. Some churches have dedicated confessionals. While waiting to approach the priest, one should behave calmly and reverently, reflecting on their sins and paying attention to the service taking place in the church.

Before proceeding to confession, it is customary to perform three prostrations before a holy image with the prayer, “O God, be merciful…” and then, without making the sign of the cross, to bow to the ground before the people in the church, saying, “Forgive me for Christ’s sake.” They, in turn, bow at the waist and respond, “God will forgive.” Upon approaching the priest, the penitent makes four (or in some places three) prostrations before the Holy Gospel and the Honorable Cross on the analogion, reciting the prayers: “O God, cleanse me, a sinner, and have mercy on me (prostration), Thou who created me, O Lord, have mercy on me (prostration), I have sinned without number, O Lord, have mercy and forgive me, a sinner (prostration),” and “Receive me, O Lord, as one who repents, and have mercy on me (prostration).”

In ancient times, when naming each sin or responding to the spiritual father’s question about a particular sin, the penitent would make a prostration (without the sign of the cross) before the Holy Gospel and the Honorable Cross, addressing the spiritual father with heartfelt contrition, saying, “I am sinful, forgive me for Christ’s sake, honest father.” Today, this custom has almost universally been lost.

If the penitent must truthfully answer “no” to a question—meaning they did not commit that sin—they humbly respond while standing, “By God’s grace, I was preserved.”

After confession, the penitent again makes three prostrations before the Holy Cross and Gospel with the prayer, “O God, be merciful,” and then asks the priest for a blessing to partake of the Holy Mysteries of Christ (see the section on “Blessings” for how to properly request a priestly blessing). When the penitent leaves the priest after confessing their sins, they perform the same bows, but at the waist, as they did when entering. The people respond to the bow directed at them with, “With pure repentance.”

How Often Should One Confess

A Christian should confess as often as their conscience requires. However, they should strive to perform a “general cleansing” of the soul four times a year. There are four fasting periods in the year, and fasting naturally inclines one to repentance. Typically, a schedule for confessions is arranged at the church during these periods. It should be noted that a person who has not confessed for a long time (according to some rules, a year; according to others, more than three years) may, in the event of death, be denied a church burial.

At What Age Does Confession Begin

There are no strict guidelines regarding the age at which a child should begin confessing. Typically, the first confession occurs when a child starts school, around the age of seven. At this age, they are already capable of reflecting on their actions and discerning what is right and wrong.

Children’s confession differs from that of adults. The task of the priest and the child is to learn to discern what is good and what is not from a Christian perspective. Not all shortcomings in a child’s Christian life at this age are their responsibility, nor can they always recognize them. For example, a child may not observe fasting because no one in their family does. Children’s confession guides the child toward improving their Christian life, taking into account their circumstances, and teaches them to evaluate their actions.

The Spiritual Father

A Christian’s life is built with the presence of a spiritual father. A spiritual father is a priest who helps a Christian grow spiritually. A Christian typically turns to them for advice and for performing rites such as marriage, baptism, and others. A Christian confesses not to just any priest but to their chosen spiritual father.

Given the salvific importance of the spiritual father relationship, the Church grants each person the right to freely choose their spiritual father: “Choose for yourself a spiritual father according to your heart” (Rite of Confession). Such a relationship presupposes a high degree of mutual trust between the Christian and their spiritual father. The choice of a spiritual father should be approached with prayer and discernment. One may first speak with a priest or seek their advice on a simple matter of daily life. However, it is worth remembering that during confession, the personal qualities of the priest are irrelevant. In confession, the penitent confesses their sins to God in the presence of the priest, who acts on behalf of the Lord and, as it were, stands in His place. The grace of the priesthood grants the priest the authority to absolve sins, regardless of their own level of Christian living.

The personality of the priest, due to our human nature, may either incline us toward confession or instill distrust, thereby hindering repentance. At times, one may feel that mutual understanding with their spiritual father has been lost. This is, of course, unfortunate, but it does not absolve one of the duty to confess their sins. Moreover, recognizing how persistently the devil seeks to disrupt the harmony of our spiritual life, one must make every effort to restore lost understanding with their spiritual father.

If the loss of mutual understanding is acknowledged by both parties and cannot be restored, the question of changing spiritual fathers may be raised. It must be understood that changing a spiritual father requires significant reasons, not merely an unwillingness to submit to their guidance or fulfill their instructions, as stated in the book The Sacrament of Confession.

If a person is firmly convinced of the need to change their spiritual father, they must first obtain the blessing of their previous spiritual father and sincerely explain the reasons for this step. At the first confession with a new spiritual father, before beginning the confession itself, one must inform the priest of where, when, and with whom they last confessed, whether they received communion, whether they are under any prohibition from communion, and whether they received the blessing of their previous spiritual father to switch to another. Only then should they proceed with the confession, recounting all past sins—both those previously confessed and those not confessed—as well as any penances assigned and whether they were fulfilled.

“Once a Christian has chosen a spiritual father, they should entrust their spiritual life to the guidance of this priest and thereafter confess regularly to him, diligently striving to fulfill all his spiritual instructions and advice,” as stated in The Sacrament of Confession.

Praying for one another is a mutual obligation of the pastor and his spiritual children. The priest, during the performance of sacraments—especially during the liturgy—and often in personal prayers, remembers all his spiritual children who have chosen him as their spiritual father. In turn, every Christian strives to pray daily at home for the health and spiritual salvation of their spiritual father.

Penance (Epitimia)

Penance is a spiritual instruction designed to help a person overcome sinful tendencies and atone for the guilt of committed sins. Penance may involve specific prayer assignments (e.g., performing a certain number of prostrations daily with a prayer to a saint or reading a set number of kathismas), specific forms of abstinence (e.g., refraining from meat or alcohol), or certain practical recommendations (e.g., avoiding contact with a particular person, refraining from a specific activity, or, conversely, consistently performing certain actions, such as giving alms). These are determined by the priest at his discretion, based on patristic rules and church traditions.

Penance is typically assigned for a specific period: several years, until the next confession, or until the next fasting season. When choosing and assigning penance, the priest often consults with the penitent to ensure it is feasible for them to fulfill.

Penance is a manageable but not overly light task that should benefit the penitent’s soul. Fulfilling penance demonstrates the penitent’s sincere intent to receive forgiveness of sins and their willingness to make an effort toward this goal. When Christ entrusted His apostles with the authority to forgive sins, He declared: “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven” (John 20:23). In other words, the spiritual father, in full accordance with the letter and spirit of the Gospel, has the authority not only to forgive sins but also to withhold forgiveness for a time. In past centuries, both possibilities—forgiving and withholding forgiveness—were used equally often by the Holy Church, undoubtedly aiding Christians in effectively growing in their observance of commandments and virtuous living.

If a person diligently fulfills the assigned penance, God’s grace strengthens them in keeping the commandments and protects them from the devil’s schemes. Confession, reinforced by diligent observance of penance, is never in vain and invariably advances a person on the path of spiritual growth.

The purpose of penance also lies in the fact that, by fulfilling it, a person gradually quells the righteous anger of God, kindled by their sins, and inclines the Lord toward mercy. Through this, the person moves toward reconciliation with God. Thus, the words concluding confession, spoken by the priest on behalf of the Lord—“God will forgive you”—are pronounced, as it were, in advance: not as an immediate forgiveness but as a future one, contingent upon a genuine change in life and the conscientious fulfillment of penance.

The Sacrament of Anointing of the Sick (Unction)

A Christian places complete trust in the Lord, attributing both health and illness to His salvific providence. However, the desire to maintain health or restore it when lost is natural for all, including Christians. The body is the dwelling place of the Holy Spirit, and caring for it is a natural human concern.

For the sick, the Church has established the special sacrament of Anointing of the Sick, also known as Unction. The word “unction” (or “elei” in Greek) means “oil,” and the prayers of this sacrament are accompanied by anointing the sick with consecrated oil. Another common name for the sacrament is “soborovanie,” derived from the tradition of it being performed by a “sobor” (assembly) of seven priests. However, the number of priests may be fewer, even just one, without affecting the validity of the sacrament.

“Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord” (Epistle of St. James 5:14).

There is a popular superstition that unction is the final sacrament before death and that a person who recovers after unction is somehow excluded from the living. On the contrary, the sacrament of Unction is established precisely for healing and has restored many sick individuals to life, sometimes even from their deathbed.

For the performance of Unction, a table is set with the Holy Cross, the Gospel, and a dish of wheat. Seven candles, symbolizing the seven gifts of the Holy Spirit, and seven sticks wrapped with cotton at the ends (for anointing) are placed in the wheat. Vessels containing oil and wine are also placed in the wheat or on the table. The image of wheat inspires hope in the sick: just as this seemingly dry wheat contains the seed of life that can sprout in due time, so too does the body, weakened by illness, contain the beginning of life that, by God’s will, can flourish both here on earth and after the general judgment and resurrection. The sick are anointed with oil and wine, just as the Good Samaritan in Christ’s parable healed wounds by pouring oil and wine on them (Luke 10:34).

The number seven holds significant importance in this sacrament: it is performed by seven priests, seven Gospel readings, seven apostolic epistles, and seven prayers are offered, seeking forgiveness of sins and healing from illness; the sick are anointed seven times. The number seven is connected to many events in sacred history. In the Old Testament, the walls of Jericho fell after the Ark of the Covenant was carried around them seven times. Similarly, a serious bodily illness can be overcome through a spiritual “circuit” around the sickbed, consisting of the sevenfold reading of the Gospel, apostolic epistles, and prayers, and the sevenfold anointing of the sick.

During the sacrament, a moleben (prayer service) is sung for the health and forgiveness of the sick person’s sins. The consecration of the oil includes a great litany, prayers, and the singing of troparia in praise of the Savior, the Mother of God, and the saints. The anointing with oil occurs after each of the seven Gospel and epistle readings and prayers. During the anointing, the priest says: “The blessing of the Lord God and our Savior Jesus Christ for the healing of the soul and body of the servant of God (name), always and now,” and so forth. After the anointing, the prayer is read: “Holy Father, Physician of souls and bodies…” At the conclusion of Unction, the priest places the open Gospel on the head of the sick, as if it were the hand of the Savior Himself, who often healed through touch, and reads the absolution prayer.

The Sacrament of Holy Orders

The sacrament of Holy Orders is not mandatory for every Christian. Not all are called to become clergy, but only those who sincerely desire to dedicate their lives entirely to serving God and the Church and are worthy of the sacred rank.

The Lord Jesus Christ Himself chose special servants for His Holy Church. He granted the apostles the authority to teach and perform sacraments: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven” (John 20:23).

After Christ’s ascension into heaven, the Holy Spirit was sent, endowing the apostles with the strength necessary for their ministry. This power is passed down from generation to generation through the laying on of hands.

The sacrament of Holy Orders is accompanied by the laying on of hands by a bishop on the head of the ordinand—known as ordination. Ordination is the exclusive authority of a bishop; no other clergyman can perform it. A bishop ordains church servers, such as candle-bearers and readers (through cheirothesia) and clergy, such as deacons, priests, and fellow bishops (through cheirotonia). The ordination for each rank of clergy has its own specifics, and each rank has its own purpose.

Ordination to the rank of bishop, priest, or deacon occurs during the Divine Liturgy but at different times. Ordination to deacon takes place after the consecration of the Holy Gifts, as a deacon only assists in the performance of sacraments but does not have the authority to perform them. Ordination to priest occurs after the Great Entrance, so the newly ordained may participate in the Eucharist. Ordination to bishop takes place at the beginning of the liturgy, as a bishop has the authority not only to perform sacraments but also to ordain others to the ranks of the clergy. Additionally, ordination to bishop is performed by a council of bishops (at least two), while ordination to priest or deacon is performed by one bishop.

Cheirothesia

Cheirothesia refers to the ordination of lower church servers, such as readers or candle-bearers. Lower church servers do not possess the grace of the priesthood and are appointed by the bishop’s blessing to serve in the church through reading and singing.

The duties of a reader include reading prescribed psalms and prayers during services. To read the Apostle, exapostilarion, or proclaim the prokeimenon, the reader stands at the ambo. The reader’s vestment is a sticharion, worn over a cassock.

A candle-bearer carries a candle during entrances with the censer and Gospel and in other similar instances. Their duties also include preparing the censer, lighting candles in the church, and ringing bells.

The Bishop – The First Rank of the Priesthood

A bishop is the highest rank of the clergy. Not only does he perform divine services and all the sacraments, but he also has the authority to ordain others, thereby passing on the grace-filled gift to conduct divine services and sacraments.

Unlike priests, a bishop can:

Ordain priests, deacons, and readers;
Consecrate chrism, altars, and antimensia.

Bishops may hold various titles: patriarchs, metropolitans, archbishops, or simply bishops. These titles differ based on the size of the region they govern and the number of parishes under their care. A patriarch oversees large ecclesiastical regions. Metropolitans govern smaller areas consisting of several dioceses. A bishop typically oversees a single diocese.

While differing in honor, bishops of all titles are equal in grace and independent in their dioceses, answering only to the authority of a council presided over by the chief bishop of the region.

Out of respect, a bishop is addressed as “Most Reverend Vladyka” (or simply “Vladyka” for a senior bishop or metropolitan). In conversational speech, the term “Holy Vladyka” is used. They are called “Vladyka” (meaning “ruler” or “master”) out of respect because they spiritually guide and govern the flock. They are called “holy” because the sanctity bestowed upon a bishop comes from his ordination.

“Show him to be holy,” prays the ordaining bishop for the candidate, thereby ordaining him into holiness through prayers. “Laypeople anointed with chrism do not possess the gifts of the priesthood or the endowments of apostles, prophets, or teachers, and are called holy only because of the anointing with chrism. A bishop, however, along with these gifts, receives the gift of holiness through the prayers of ordination and, even more significantly, the right to be heard by God in matters concerning the salvation of people,” writes Blessed Simeon of Thessalonica.

Vestments of a Bishop

As a general rule, the highest rank of the priesthood wears all the vestments of the lower ranks in addition to its own distinctive garments. In addition to priestly vestments, a bishop’s attire includes:

Omophorion – Worn over all other vestments on the shoulders, it symbolizes the souls of Christians, which the bishop, following the example of Christ, takes upon himself as the “lost sheep.”
Mitre – A head covering symbolizing spiritual authority.
Sakkos – Worn by senior bishops of a region, this garment (meaning “sack” in Greek) represents the royal purple robe placed on Christ for mockery.

In addition to these, the following items are used:

Panagia – A rectangular cloth symbolizing the spiritual sword.
Orlets – Small round rugs with an image of an eagle or an eagle soaring over a city, placed under the bishop’s feet during services. They signify the bishop’s “soaring” above earthly life and prayerful ascent to God.
Staff – Held in the bishop’s hand, it symbolizes his pastoral authority.

The modern Russian Orthodox Old Believer Church is governed by a metropolitan, elected from among the Church’s bishops through a secret vote by the Consecrated Council, which includes both clergy and laity. With the adoption of Christianity, Rus’ became part of the Constantinople Patriarchate, and metropolitans were sent from Constantinople to govern its parishes. In 1441, the Russian Metropolis independently elected its first primate from among Russian bishops. In 1589, Moscow’s metropolitans were elevated to the rank of patriarchs. In the 17th century, under Patriarch Nikon, all bishops accepted the church reforms except for Bishop Paul of Kolomna, who was martyred. The clergy and laity who rejected the reforms formed the Old Believer Church, which sought to restore the three-tiered hierarchy by finding a bishop to join them. In 1846, Metropolitan Ambrose of Bosnia-Sarajevo joined the Church and ordained bishops within it. Some of these retained the status of metropolitan (today, this is the Old Believer Church of Romania), while the Russian branch was governed by archbishops. In 1988, the Archbishop of Moscow was also elevated to the rank of metropolitan.

The Priest – The Second Rank of the Priesthood

Priests are called to perform divine services, sacraments, and rites. Unlike bishops, they cannot consecrate churches or perform ordinations (cheirotonia). A priest is typically assigned to a single church as its rector. Priests have various designations: some are called “ierei” (priests), others “protoierei” (senior priests, from the Greek “proto,” meaning first or senior). Monastic priests are called “hieromonks,” “igumens,” or “archimandrites.” These names reflect differences in honor and duties, but in terms of the grace of the priesthood, all are equal.

Protoierei Sergiy Lisurenko (left), Ierei Alexei Lopatin (right)

Officially, a priest “

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The Bishop – The First Rank of the Priesthood

Unlike priests, a bishop can:

Ordain priests, deacons, and readers;
Consecrate chrism, altars, and antimensia.

While differing in honor, bishops of all titles are equal in grace and independent in their dioceses, answering only to the authority of a council presided over by the chief bishop of the region.

Vestments of a Bishop

Omophorion – Worn over all other vestments on the shoulders, it symbolizes the souls of Christians, which the bishop, following the example of Christ, takes upon himself as the “lost sheep.”
Mitre – A head covering symbolizing spiritual authority.
Sakkos – Worn by senior bishops of a region, this garment (meaning “sack” in Greek) represents the royal purple robe placed on Christ for mockery.

In addition to these, the following items are used:

Panagia – A rectangular cloth symbolizing the spiritual sword.
Orlets – Small round rugs摔 with an image of an eagle or an eagle soaring over a city, placed under the bishop’s feet during services. They signify the bishop’s “soaring” above earthly life and prayerful ascent to God.
Staff – Held in the bishop’s hand, it symbolizes his pastoral authority.

The Priest – The Second Rank of the Priesthood

Protoierei Sergiy Lisurenko (left), Ierei Alexei Lopatin (right)

Officially, a priest is addressed as “Reverend Father,” but in practice, the term “Otche” (Father) or, colloquially, “Batyushka” (little father) is used. He is called “Father” because he has spiritual children—Christians who come to him for confession. He cares for them and prays for them as a father would for his own children.

A priest is also called a presbyter (from the Greek “presbyteros,” meaning elder or mature in age). Church rules require that a candidate for priesthood be at least 30 years old. However, both historically and in modern times, exceptions have been made due to ecclesiastical needs or the spiritual maturity of the candidate.

Vestments of a Priest

As a general rule, the higher rank of the priesthood wears all the vestments of the lower ranks in addition to its own distinctive garments. Like a deacon, a priest wears a sticharion (called a podriznik when worn under other vestments) and cuffs (poruchi).

Epitrahilion – Instead of the deacon’s orarion, a priest wears an epitrahilion, a garment placed around the neck. It is essentially a doubled orarion, folded and sewn (in earlier times, it was simply folded over both shoulders). The doubled orarion symbolizes the greater responsibility of priests.
Phelonion (or chasuble) – A sleeveless outer garment representing the purple robe placed on Christ during His Passion.
Belt – Symbolizes readiness for pastoral service, recalling Christ’s girding Himself before the Last Supper.

Ordination of a Priest

The ordination (cheirotonia) of a priest takes place during the Divine Liturgy. The candidate serves as an archdeacon during the liturgy, reading the Gospel after receiving a blessing and carrying the Eucharistic Lamb on his head during the Great Entrance, as if completing his diaconal service.

After the Holy Gifts are transferred to the altar and covered with the aer (veil), the candidate, still a deacon, is led by deacons to the Royal Doors. The deacons then hand him over to priests who escort him into the altar. Accompanied by priests, he circles the altar three times.

“By circling the altar three times, he enters the sacred rank of angels, glorifying the Holy Trinity. This also invokes the holy martyrs, as he, too, has labored for Christ in his life. Finally, it glorifies Christ—the praise of apostles and the joy of martyrs who preached the consubstantial Trinity, which itself glorifies all,” writes Blessed Simeon.

After circling the altar three times, the priests present the candidate to the bishop. The bishop seals the candidate’s head, initiating the ordination. The candidate kneels and bows his head on the altar. The bishop places his hand on the candidate’s head, which carries the grace to impart the divine gift of the priesthood, symbolizing the all-powerful, all-preserving, and all-provident Hand of God. The bishop invokes divine grace, transforming the deacon into a presbyter.

After praying for the grace of the Holy Spirit to descend upon the candidate (while the congregation sings “Kyrie Eleison” three times), the bishop seals the candidate’s head three more times.

Following the first prayer and its acclamation, a second prayer and acclamation are offered. Afterward, the bishop raises the ordained from the altar, symbolizing the divine ascent from the lower to the higher and more divine state.

The bishop then presents the vestments to the newly ordained priest one by one.

First, the bishop moves the orarion from the candidate’s left shoulder to the right, pulling the back part forward to form the epitrahilion. As a deacon, he could only assist in the sacraments; now, his service is more complete, bearing greater responsibility and care. The epitrahilion represents grace and the gentle yoke of the priesthood. Placing it on the ordained, the bishop proclaims, “Axios” (worthy), testifying before all that the candidate is worthy of the priesthood’s attributes.

Next, the priest is vested with the phelonion, a sleeveless white garment covering the entire body.

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

Everything up to this point occurs with the Royal Doors open. Afterward, the doors are closed, and the priest stands beside the altar until the time of communion.

When the bishop blesses and consecrates the Holy Gifts by invoking the Holy Spirit, the newly ordained priest is called to him. The bishop places the second consecrated Bread in the priest’s hands, which are crossed in the shape of the cross, symbolizing Christ’s Passion and the crucifixion of His hands for us. The bishop says, “Receive this pledge and preserve it until the coming of the Lord, for He will require it of you.”

The Bishop – The First Rank of the Priesthood

Unlike priests, a bishop can:

Ordain priests, deacons, and readers;
Consecrate chrism, altars, and antimensia.

While differing in honor, bishops of all titles are equal in grace and independent in their dioceses, answering only to the authority of a council presided over by the chief bishop of the region.

Vestments of a Bishop

Omophorion – Worn over all other vestments on the shoulders, it symbolizes the souls of Christians, which the bishop, following the example of Christ, takes upon himself as the “lost sheep.”
Mitre – A head covering symbolizing spiritual authority.
Sakkos – Worn by senior bishops of a region, this garment (meaning “sack” in Greek) represents the royal purple robe placed on Christ for mockery.

In addition to these, the following items are used:

Panagia – A rectangular cloth symbolizing the spiritual sword.
Orlets – Small round rugs with an image of an eagle or an eagle soaring over a city, placed under the bishop’s feet during services. They signify the bishop’s “soaring” above earthly life and prayerful ascent to God.
Staff – Held in the bishop’s hand, it symbolizes his pastoral authority.

The Priest – The Second Rank of the Priesthood

Vestments of a Priest

Epitrakhil – Instead of the deacon’s orarion, a priest wears an epitrahilion, a garment placed around the neck. It is essentially a doubled orarion, folded and sewn (in earlier times, it was simply folded over both shoulders). The doubled orarion symbolizes the greater responsibility of priests.
Phelon – A sleeveless outer garment representing the purple robe placed on Christ during His Passion.
Belt – Symbolizes readiness for pastoral service, recalling Christ’s girding Himself before the Last Supper.

Ordination of a Priest

After praying for the grace of the Holy Spirit to descend upon the candidate (while the congregation sings “Kyrie Eleison” three times), the bishop seals the candidate’s head three more times.

The bishop then presents the vestments to the newly ordained priest one by one.

Next, the priest is vested with the phelonion, a sleeveless white garment covering the entire body.

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

Everything up to this point occurs with the Royal Doors open. Afterward, the doors are closed, and the priest stands beside the altar until the time of communion.

After kissing the bishop’s hand, the newly ordained priest steps back to the altar and places the Bread on the diskos. Following the bowing of his head and the prayer, “Attend, O Lord Jesus Christ,” the priest is called again to carry the Divine Bread and place it on the diskos, as the time has come for the elevation of the Holy Gifts.

The bishop then elevates both this Bread and the Divine Bread already on the diskos, for they are one Body of Christ. As prescribed, he performs the mystical union of the Body and Blood in the Chalice and administers communion.

On this day, the newly ordained priest receives communion before the other priests, signifying the renewal of the Holy Spirit within him. After partaking of the Most Holy Mysteries, he takes the chalice and distributes the Divine Blood to the other clergy.

The newly ordained priest completes the liturgy as a priest, exiting the altar to offer the prayer behind the ambo. Then, receiving the bishop’s blessing for all things, he serves the liturgy daily for a week according to the rite, to learn his duties and to ensure that the sacred service continues uninterrupted for seven days. These seven days symbolically represent the entirety of our earthly life, so that, having fulfilled his service in this life, he may attain the heavenly, eternal priesthood and direct communion with Christ. As one who has received a great spiritual gift, he must, corresponding to the number of spiritual gifts, continuously perform acts of grace for the same number of days, as previously mentioned.

The Deacon – The Third Rank of the Priesthood

Deacons occupy the lowest rank of the ordained clergy, yet, unlike other church servers (altar assistants), they participate directly in the sacrament of the Eucharist. Deacons cannot perform the liturgy or sacraments independently and vest for services only with the blessing of a priest or bishop.

A deacon is ordained at no younger than 25 years of age. By the time of ordination, he must decide on his marital path: either to marry or to commit to lifelong celibacy. Marriage after ordination or a second marriage is incompatible with diaconal service according to church rules.

Vestments of a Deacon

Stichar – A wide, long, typically light-colored garment, symbolizing the “brightness and purity of life” required of a clergyman.
Orar – A long band worn on the left shoulder. The term “orarion” derives from the Greek word for “hour,” as in ancient times, the deacon raised the orarion to signal the “time” for the start of singing and prayers. The orarion symbolizes the wings of angels.
Poruchi (Cuffs) – Wristbands symbolizing the bonds on the hands of the Lord.

Ordination of a Deacon

The candidate for deacon is led from the center of the church by two deacons through the Royal Doors into the altar. Bowing low before the bishop, who is seated on a throne near the altar on the right side, the candidate receives his blessing. Then, led by the protodeacon, he circles the altar three times, kissing the corners of the altar, the bishop’s hand, and his staff each time. Kissing the altar signifies the candidate’s fervent love for God, while kissing the bishop’s hand and staff expresses submission to the bishop’s authority. The circling of the altar represents spiritual triumph, during which the choir sings: “Holy martyrs, who suffered well and were crowned, pray to the Lord that our souls may be saved. Glory to You, Christ God, the praise of the apostles and the joy of the martyrs, whose preaching is the consubstantial Trinity.”

After circling the altar three times, the candidate kneels on his right knee at the left side of the altar, placing his hands crosswise on the altar and bowing his head. The bishop covers his head with the omophorion and places his hand on it, loudly proclaiming the prayer: “Divine grace…” The choir responds: “Kyrie Eleison; Lord, have mercy.” The bishop then secretly reads two prayers (“O Lord our God…” and “O God our Savior…”), asking the Lord Jesus Christ to preserve the newly ordained in all integrity and to grant him faith, love, and strength for this ministry. During these prayers, the deacon recites the litany: “In peace, let us pray to the Lord” (in a low voice), and the altar servers sing “Lord, have mercy” quietly. After the prayers, the bishop vests the ordained with the garments of his rank: the sticharion, orarion, and poruchi, proclaiming “Worthy” each time. The choir, on behalf of the clergy and people, repeats this word in Greek: “Axios.”

The Sacrament of Baptism

The Church welcomes a newborn and, as soon as they are strong enough, invites them to the temple for baptism. Baptism is a spiritual birth. From this moment, a person walks the path of life not alone but with Christ, a journey that leads to eternity.

Among the seven church sacraments, baptism is the first in the order of a person’s life, granting them the right to be called a Christian and to partake in other sacraments. In this sacrament, a person is cleansed of sins—both original and personal—and becomes renewed, innocent, and sinless.

The rite of baptism is preceded by: a) prayers for the mother who gave birth and b) prayers for the naming of the child. In the prayers for the mother, the priest asks the Lord to forgive her sins, restore her health, and preserve the life of both her and the child. In the prayer for naming the child, the priest prays that the child, living according to God’s commandments, may be worthy of attaining the Kingdom of Heaven. The child is given the name of a saint, signifying their acceptance into the communion of the heavenly and earthly Church and their call to follow the saint’s example in deeds of goodness that lead from the earthly Church to the heavenly Church.

The rite of baptism consists of two parts: the catechumenate (preparation) and the baptism itself, followed by the rite of chrismation.

The Catechumenate

The term “catechumenate” 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 candidate strength to fulfill the holy commandments and to unite them with the flock of His inheritance. The priest “lays his hand on their head” as a sign of imparting grace, just as the apostles bestowed the Spirit by laying on hands. Under the priest’s hand, the catechumen is preserved as if “under the shelter of God’s wings.”

In the next three (exorcism) prayers, the priest, in the name of the Lord Jesus Christ, commands the devil to depart from the catechumen, the “newly enlisted warrior of Christ God.” In the final prayer, the priest asks the Lord to accept the catechumen among His rational sheep and grant them a guardian angel.

The priest then blows crosswise on the catechumen three times, saying: “Expel from him every evil and impure spirit hidden and dwelling in his heart.”

God, who created Adam and breathed into him the breath of life, now renews, through this divine breath, the soul damaged by sin.

The priest “signs the forehead, lips, and chest with the sign of the cross three times.” The priest seals the candidate for baptism with the cross on the forehead to sanctify their mind, on the lips to sanctify their speech and confess the truth, and on the chest to purify their heart, that they may behold God, live in Him, move, and have their being.

Renunciation of the Devil

Next follows the renunciation of Satan. After learning true Christian doctrine during the catechumenate, the candidate is ready to reject their former beliefs and habits, which were influenced by the evil one, the devil. The priest pronounces an exorcism prayer, expelling the devil and his servants from the catechumen in the name of God, thus purifying the soul of the one intending to be baptized to receive the grace of baptism. After this exorcism, the priest, three times, appeals to the candidate’s goodwill, asking whether they renounce Satan and all his works. The candidate or their godparent, facing west—the direction of the sunset, symbolizing the kingdom of evil and dark, impure spiritual forces—responds three times: “I renounce” Satan and his works. This renunciation, made with the mind, heart, and will, ensures that the candidate fully rejects the devil. The priest again asks three times, “Do you renounce Satan?” and the candidate affirms three times, “I have renounced Satan.”

Commitment to Christ

Having renounced their former life and submission to their previous master, Satan, the candidate must join another community, submit to a salvific authority, and begin a better life. The catechumen turns to the east, symbolizing their aspiration toward light, seeking Christ, the “Dayspring from on high” (Luke 1:78) and the source of spiritual enlightenment.

The lowering of hands by an adult candidate signifies that they were previously a captive and slave of the devil, worn out by the yoke of slavery, and now hope to receive freedom through faith in the Lord Jesus Christ and through holy baptism.

The priest asks the catechumen about their resolve to be united with Christ: “Do you commit yourself to Christ?” The candidate, with hands lowered, or their godparent, responds: “I commit myself to Christ and believe in one God, the Father…” and recites the Creed. After reciting the Creed, the priest again asks, “Do you commit yourself to Christ?” After an affirmative response, the candidate recites the Creed again. For the third time, the priest asks, “Do you commit yourself to Christ?” and the candidate responds with firm resolve, “I commit myself” and “I believe,” reciting the confession of the Orthodox faith. Finally, the priest asks three more times whether the candidate has committed to Christ and believes in Him, and three times calls the candidate to bow to the Father, the Son, and the Holy Spirit, the consubstantial and indivisible Trinity.

The actions accompanying baptism and chrismation are solemn and reverent. The clergy vest in full liturgical garments, including the phelonion, as a visible sign of joy and festivity. The godparents are given lit candles, symbolizing both the joy of the occasion and the grace-filled light that the baptized will soon receive. The water prepared for baptism is consecrated according to ancient customs: through prayer, the priest’s threefold breath upon it—recalling the life-giving Spirit of God hovering over the waters at the creation of the world—and the sign of the cross, which protects the water from any harmful influence. On the blessed and consecrated water, the sign of the cross is made three times with oil, i.e., consecrated olive oil.

Before the immersion in water, the baptized person’s forehead, eyes, nostrils, ears, lips, chest, hands, and feet are anointed crosswise with oil. This signifies that the baptized is being prepared for a new life, grafted like a wild olive branch onto the fruitful Olive, Jesus Christ. Anointed with oil, as was customary in ancient times, the baptized is equipped to enter a constant struggle against all enemies of salvation—the world, the devil, and their own flesh. The oil, used in the sacrament of unction to restore health to the sick, here serves as an external witness to the internal healing of the baptized through their immersion in water.

The baptized is immersed in water three times. The water must be pure, without impurities. 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”; during the second: “and of the Son, Amen”; and during the third: “and of the Holy Spirit, Amen.” Immersion in water signifies that the baptized dies to a sinful life and is buried with Christ to live with and in Him (Romans 6:3–11, Colossians 2:12–13). This is the core essence of the sacrament of baptism.

The child is received from the font by the godfather or godmother, or both godparents together. The godparents pronounce the renunciation of Satan, the commitment to Christ, and recite the Creed on behalf of ithe infant, who cannot yet speak the prayers or promises. Baptism occurs through the faith of the parents and godparents, who undertake the responsibility to ensure that the newly illumined Christian becomes a faithful child of Christ’s Church.

The baptized is clothed in white garments as a sign of the spiritual purity received and a reminder that they must now lead a bright, holy, and pure life in Christian society. In ancient times, the baptized wore these baptismal garments for seven days, reverently preserving the anointing with holy chrism beneath them. Along with the white garment, a cross is placed on on the newly baptized, signifying that they must now fulfill the will of our Lord Jesus Christ, crucified for us, even if it means bearing the cross of suffering and sorrow.

The baptized’s hair is then cut crosswise as a sign of complete obedience to Jesus Christ. Finally, the baptized infant is carried around the font three times by the godparents, or an adult walks around it themselves, holding lit candles, expressing spiritual joy that they have transitioned from a child of wrath to a beloved child of the Heavenly Father, from being dead in sins to being alive in God, from being lost to being saved.

Chrismation

The Church grants the gifts of the Holy Spirit to the newly baptized through the sacrament of chrismation. These gifts provide strength to labor for the Church and one’s neighbor, manifesting in various talents through which a person serves God and for which they will give an account before God. To preserve the spiritual purity received in baptism and to grow and be strengthened in spiritual life, special divine assistance is needed, which is provided in the sacrament of chrismation. After the appropriate litany and a secret prayer for the descent of the Holy Spirit upon the newly illumined, the priest anoints the forehead, eyes, ears, nostrils, lips, chest, and hands crosswise with holy chrism, saying: “The seal of the gift of the Holy Spirit.” After each anointing, the priest recites specific verses. For example, when anointing the forehead, he says: “Let the shame be removed, which man once bore everywhere through transgression.” Similar verses are recited for the other parts of the body.

Churching

Following the example of the Savior, who on the fortieth day was brought by His Most Pure Mother, the Virgin Mary, to the Jerusalem Temple, a Christian is also brought by their mother to the church on the fortieth day. After blessing the infant and mother, the priest reads four prayers, asking the Lord to make the mother worthy of receiving the Holy Mysteries and to preserve the infant in holiness and purity. The priest then carries the infant to the Royal Doors, presenting them to the holy Royal Doors and the local icons. “If the child is male, after kissing the holy doors and local icons, the priest brings him into the holy altar, where he bows to the holy altar and kisses it.”

The Sacrament of Marriage

To deliver humanity from loneliness, grant the joy of companionship, and teach people to share the warmth of their soul and rejoice in receiving it in return, God created man and woman. By helping one another, living for each other, yielding, and sacrificing, husband and wife attain the perfect love to which God calls humanity. This journey begins in the sacrament of marriage. The Church crowns the bride and groom, invisibly uniting them into one whole and granting them grace and strength to live for each other and, as a united whole, to serve God and His Holy Church.

The marriage rite consists of two parts: the betrothal and the crowning. Before the betrothal, the priest asks whether the couple is entering marriage voluntarily and of their own free will.

Betrothal

The betrothal includes:

Handing lit candles to the couple;
Placing the betrothal rings on the altar;
Presenting the rings to the couple and exchanging them three times.

According to church tradition, the marriage rite follows immediately after the liturgy. Like pious Christians of old, the bride and groom prepare for the sacrament of marriage through confession and communion.

In the church, the groom stands on the right and the bride on the left, observing the order established by God, where the husband is the head of the wife and takes precedence in standing.

The priest leads the groom and bride into the church and censes them, invoking the grace of the Holy Spirit to drive away all hostile forces from the couple.

The groom and bride are given lit candles as a sign of marital love and chastity. Holding brightly burning candles, they testify that their intentions for marriage are pure and radiant. Just as the candles burn brightly, so too must the souls of those entering marriage be bright, pure, and chaste. As the candles burn fervently, so must the groom and bride burn with love for each other and for God throughout their married life.

The priest brings the rings from the altar, signifying that the marriage is blessed by God, that the groom and bride entrust their fate to God’s providence, and that they seek His blessing from His holy altar. By being placed on the altar, the rings are sanctified through contact with it.

After prayers for the couple, the priest takes the rings from the altar, blesses the groom and bride with them, and places the rings in their hands. In ancient times, a ring served as a seal and confirmation. The priest exchanges the rings three times, signifying the complete mutual trust of the groom and bride: henceforth, they entrust their rights, honor, and peace to each other. From this moment, they will live for one another, sharing everything. As a ring has no end, so their mutual commitment will be constant and eternal.

Crowning

The betrothal takes place in the narthex or western part of the church. For the crowning, the priest leads the couple to an analogion bearing the Holy Gospel and the Cross, signifying that in all their life’s paths and endeavors, the couple should always keep Christ’s Gospel law before their eyes and seek comfort in the wounds of Christ the Savior, crucified on the cross, amid life’s trials.

Through the prayer from the Psalter, “Blessed are all who fear the Lord,” the groom and bride are reminded of the blessed state of God-fearing people in their marital and family life. The fear of God is the cornerstone and secret of future family happiness. True marital happiness depends on how the spouses conduct themselves toward God and His holy commandments: if the newlyweds revere God and walk in His ways, fulfilling His commandments, the Lord Himself, through His omnipotent power and wisdom, will arrange their inner and outer well-being.

The betrothed stand on a single cloth spread on the floor, symbolizing that they will share the same fate in all things, both fortunate and unfortunate.

In the prayers recited by the priest, blessed Old Testament marriages are recalled. The priest invokes the same divine blessing upon the couple as was granted to Old Testament righteous ones, praying for God to preserve them as He preserved Noah in the ark, Jonah in the whale’s belly, and the three youths in the Babylonian furnace, and to grant the new spouses unity of soul and body, long life, an unfading crown in heaven, blessings from the dew of heaven and the fatness of the earth, and to fill their home with wheat, wine, oil, and all good things so they may share with those in need. The pastor also prays for the Lord to remember not only the couple but also their parents, as parental prayers establish the foundation of homes.

The most solemn and significant part of the crowning is the bringing of the crowns from the altar. Crowns symbolize royal authority. The groom and bride are blessed to be as princes of their household, rulers of their future offspring, and are entrusted with the care of their descendants. In ancient times, crowns adorned the heads of victors. Placing crowns on the groom and bride serves as a reward for their chaste life before marriage.

As the crowns are placed on the groom and bride, the priest proclaims: “O Lord our God, crown him (her) with glory and honor.” Thus, the Church invokes the grace of the All-Holy Spirit, sanctifying their marriage, the natural birth, and the upbringing of children. From this moment, the groom becomes the husband of his bride, and the bride becomes the wife of her groom; henceforth, they are bound by the indissoluble bonds of marriage, according to the unchangeable word of Christ the Savior: “What God has joined together, let no one separate” (Matthew 19:6).

After the Gospel reading, a new exhortation is given to the spouses: a cup of red wine is presented. The priest blesses it and offers it to the groom and bride to drink from it three times, signifying that henceforth, throughout their married life, everything must be shared—desires, intentions, happiness, misfortunes, joys, sorrows, labors, rest, struggles, and the crowns for those struggles.

The priest then leads the newlyweds three times around the analogion, expressing their joy through this procession. A circle always symbolizes eternity, signifying that the groom and bride vow to preserve their marital union throughout their lives and never dissolve it for any reason. The verses sung—“Holy martyrs, who suffered well and were crowned…”—depict marriage as an honorable reward for the struggle of abstinence and purity. The circling of the analogion is performed three times in honor of the Holy Trinity, which is thus invoked as a witness to the spouses’ vow. After the procession, a litany is recited, the dismissal is pronounced, and the crowns are removed from the newlyweds, signifying 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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The Sacrament of Repentance

When Confession Takes Place

What Is Needed for Confession

Where and How Confession Takes Place

How Often Should One Confess

At What Age Does Confession Begin

The Spiritual Father

Penance (Epitimia)

The Sacrament of Anointing of the Sick (Unction)

The Sacrament of Holy Orders

Cheirothesia

The Bishop – The First Rank of the Priesthood

Vestments of a Bishop

The Priest – The Second Rank of the Priesthood

The Bishop – The First Rank of the Priesthood

Vestments of a Bishop

The Priest – The Second Rank of the Priesthood

Vestments of a Priest

Ordination of a Priest

The Bishop – The First Rank of the Priesthood

Vestments of a Bishop

The Priest – The Second Rank of the Priesthood

Vestments of a Priest

Ordination of a Priest

The Deacon – The Third Rank of the Priesthood

Vestments of a Deacon

Ordination of a Deacon

The Sacrament of Baptism

The Catechumenate

Renunciation of the Devil

Commitment to Christ

Chrismation

Churching

The Sacrament of Marriage

Betrothal

Crowning

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