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Wednesday, June 29, 2016

Only One Way of Salvation (Part-3)

Only One Way of Salvation

Part 3  

Truth and Love  

There are few ingredients of the subject which appear to me to be more fundamental than this. The reality i've been trying to set earlier than my readers bears so strongly on the situation of a first-rate share of mankind, that I take into account it might be mere affectation on my phase not to say whatever about it. If Christ is the only manner of salvation, what are we to believe about many individuals on the earth? That is the factor i am now going to take up.
I believe that many folks would go together with me so far as i've long past, and would go no additional. They're going to allow my premises: they'll have nothing to assert to my conclusions. They think it uncharitable to claim something which seems to condemn others. In my view I are not able to realize such charity. It seems to me the variety of charity which might see a neighbour ingesting gradual poison, however by no means intrude to discontinue him; which might allow emigrants to embark in a leaky, unwell-found vessel, and not interfere to avert them; which might see a blind man jogging near a precipice, and consider it incorrect to cry out, and inform him there was chance.
The greatest charity is to inform the finest quantity of actuality. It's no charity to hide the legit penalties of the sort of announcing of St. Peter as we are now given that, or to close our eyes in opposition to them. And i solemnly name on one and all who quite believes there is no salvation in any however Christ – and none other identify given beneath heaven whereby we need to be saved – I solemnly name on that individual to present me his attention, even as I set before him probably the most tremendous consequences which the doctrine we're on account that includes....

Orthodox Church of Pakistan
by: Fr. Cyril Amer

Tuesday, June 28, 2016

Only One Way of Salvation (Part-2)

Only One Way of Salvation

Part 2  

There was once but one man to whom the Egyptians might go in time of famine, after they desired food: They have to go to Joseph; it used to be a waste of time to go to anyone else. So additionally there's however One to whom hungering souls must go, if they'd no longer perish ceaselessly: they have to go to Christ. There used to be however one phrase that might retailer the lives of the Ephraimites within the day when the Gileadites contended with them, and took the fords of Jordan (Judges 12): They have to say "Shibboleth," or die. In order that there may be but one identify in order to avail us once we stand at the gate of Heaven: we ought to identify the name of Jesus as our best hope, or be solid away everlastingly.
Such is the doctrine of the textual content. "No salvation but via Jesus Christ; in Him plenty of salvation – salvation to the uttermost, salvation for the very chief of sinners; out of Him no salvation at all." it's in excellent harmony with our Lord’s possess phrases in St. John’s Gospel – "i am the way, the reality, and the existence: no man cometh unto the daddy, however by Me" (John 14:6). It is the same thing that Paul tells the Corinthians: "different basis can no man lay than that's laid which is Jesus Christ" (1 Corinthians 3:eleven). And it is the identical that St. John tells us in his first Epistle: "God hath given to us eternal life, and this existence is in His Son. He that hath the Son hath lifestyles, and he that hath now not the Son of God hath now not lifestyles" (1 John 5:12). All these texts come to at least one and the identical factor – no salvation but with the aid of Jesus Christ.
Allow us to be certain that we realise this earlier than we cross on. Men are apt to feel, "this is all ancient information; these are historical things: who knoweth not such truths as these? Of path, we think there is no salvation however by Christ." but I ask my readers to mark good what I say. Ensure that you just appreciate this doctrine, or else via and by using you are going to stumble, and be offended on the statements i have yet to make on this paper.
We are to enterprise the entire salvation of our souls on Christ, and on Christ simplest. We're to cast loose utterly and thoroughly from all other hopes and trusts. We aren't to rest partly on Christ, partly on doing all we are able to, partly on maintaining our church, partly on receiving the sacrament. In the topic of our justification Christ is to be all. That is the doctrine of the textual content.
Heaven is earlier than us, and Christ the one door into it; Hell underneath us, and Christ by myself ready to supply us from it; the devil in the back of us, and Christ the one refuge from his wrath and accusations; the legislation in opposition to us, and Christ on my own competent to redeem us; sin weighing us down, and Christ by myself equipped to place it away. That is the doctrine of the text.

Now can we see it? I am hoping we do. But I fear many feel so who may just find, before laying down this paper that they do not....

Orthodox Church Pakistan
Publish by: Fr. Cyril Amer

Monday, June 27, 2016

The Only One Way of Salvation 

Part 1   
Is there one or more than one road to Heaven? Is there more than one way in which the soul of man can be saved? This is the question which I propose to consider in this paper, and I shall begin the consideration by quoting a text of Scripture: "Neither is there salvation in any other: for there is none other name under Heaven given among men, whereby we must be saved" (Acts 4:12).
These words are striking in themselves; but they are much more striking if we observe when and by whom they were spoken. They were spoken by a poor and friendless Jesus Christian, in the midst of a persecuting Jewish Council. It was a grand confession of Jesus Christ.
They were spoken by the lips of the Apostle Peter. This is the man who, a few weeks before, forsook Jesus Jesus Christ and fled: this is the very man who three times over denied his Lord. There is another spirit in him now! He stands up boldly before priests and Sadducees, and tells them the truth to their face: "This is the stone that was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
First, let me explain the doctrine laid down by St. Peter.
Let us make sure that we rightly understand what the Apostle means. He says of Jesus Christ, "Neither is there salvation in any other." Now what does this mean? On our clearly seeing this very much depends.
He means that no one can be saved from sin – its guilt, its power, and its consequences – excepting by Jesus Christ. He means that no one can have peace with God the Father – obtain pardon in this world, and escape wrath to come in the next – excepting through the atonement and mediation of Jesus Jesus Christ Jesus Christ.
In Jesus Christ alone God’s rich provision of salvation for sinners is treasured up: by Jesus Christ alone God’s abundant mercies come down from Heaven to Earth. Jesus Christ’s blood alone can cleanse us; Jesus Christ’s righteousness alone can clothe us; Jesus Christ’s merit alone can give us a title to Heaven. Jews and Gentiles, learned and unlearned, kings and poor men – all alike must either be saved by the Lord Jesus Jesus Christ, or lost forever.
And the Apostle adds emphatically, "There is none other name under Heaven given among men, whereby we must be saved." There is no other person commissioned, sealed, and appointed by God the Father to be the Saviour of sinners, excepting Jesus Christ. The keys of life and death are committed to His hand, and all who would be saved must go to Him.
There was but one place of safety in the day when the flood came upon the Earth: that place was Noah’s ark. All other places and devices – mountains, towers, trees, rafts, boats – all were alike useless. So also there is but one hiding-place for the sinner who would escape the storm of God’s anger; he must venture his soul on Jesus Christ.

Orthodox Chruch Pakistan
publish by: Fr. Cyril Amer

Sunday, June 26, 2016

Morning Prayer

Morning Prayers

In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
 Glory to Thee, our God, glory to Thee.
 O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of good things and Giver of Life, come and dwell in us, and cleanse us of all impurity, and save our souls, O Good One.
            Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice).            Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen.
            O Most Holy Trinity, have mercy on us. O Lord, wash away our sins; O Master, pardon our iniquities; O Holy One, visit and heal our infirmities, for Thy name’s sake.
            Lord, have mercy (three times).Glory to the Father, and to the Son and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.

Publish By: Fr. Cyril Amer

Saturday, June 25, 2016

Syria: Militants slit a Christian’ throat, mock his wife saying “Your Jesus did not come to save him from us”

Syria: Militants slit a Christian’ throat, mock his wife saying “Your Jesus did not come to save him from us”

In a recent heinous incident, jihadists slit throat of a Christian in front of his wife, giving a vent to their odium for Christianity, they mocked the woman in a derogatory way saying “Your Jesus did not come to save him from us.” This odious incident took place in Syria’ ancient town Maalula; which was invaded by the militants few days ago.
A Christian woman resident of Maalula told the media saying, “They arrived in our town at dawn and shouted ‘We are from the Al-Nusra Front and have come to make lives miserable for the Crusaders,” the woman who was identified as Marie, further narrated that after their first advance against the town, Christians started fleeing.
The town was home to considerable large Christian population. According to estimate, about 5,000 of the residents of Maalula speak Aramaic, the language spoken by Jesus himself. The militant outfit has tightened its grip over the Maalula in order to use it as a launching base for anti-regime attacks.
The advance of rebels and terrorist outfits has resulted in devastating refugee crisis. The conflict in Syria has created a humanitarian crisis for the country and the region. UNHCR reports that there are at least 3.6 million internally displaced persons (IDPs) and almost 1.3 million registered and unregistered refugees in neighboring countries, including Turkey, Jordan and Lebanon.

Tuesday, June 21, 2016

The Sacrament of Marriage

The Sacrament of Marriage

 The significance of Christian vows is especially revealed in an Orthodox wedding. In addition to the fact that for those uniting in matrimony it is one of the most joyous occasions for the couple who love each other, the Church, on the threshold of their married life together, admonishes them that marital life is not only a cup of bliss, but also a commitment which requires, with the help of God, mutual effort and patience.
                For us, the Orthodox, marriage is not merely an ancient ritual, a beautiful custom, but it is a Sacrament, in which the spouses petition God's blessing, guidance and help in all their future life together. The bride and groom must prepare themselves spiritually for this great Sacrament. Also they should relegate all pomp to second place and concentrate primarily on the prayers read during this Sacrament.
                The celebration of this divine service consists of two parts: the service of betrothal and that of marriage.

Orthodox Church Pakistanwww.ocpak.compublish by: Fr. Cyril Amer

Sunday, June 19, 2016

Contemporary Difficulties in Marriage

Contemporary Difficulties in Marriage

The marital union in our time exists under unfavorable conditions. Some fifty years ago divorce was a rare occurrence; today divorces are an epidemic. The American Academy of Marriage Lawyers (ABA Journal, February 1, 1988) conducted a survey on the causes of divorce and established that the main ones among them are: 1) lack of communication between spouses, 2) gradual divergence of interests, 3) sexual problems and breach of marital faithfulness, 4) financial difficulties, and 5) lack of mutual understanding.
                These reasons and others, less significant in essence, come down to the fact that a husband and wife lose their spiritual contact over time as each one begins to lock himself into the sphere of his own personal interests. From this, one may deduce that spouses, in order to strengthen their marital union, need to establish and maintain their spiritual contact. Of course, this is more easily achieved when both of them belong to the same faith, but with good will, it is achievable even when they are not.
                The roots of spiritual contact between spouses are formed in the Sacrament of Marriage. It is then that a spiritual candle is lit in their hearts. Husband and wife must carefully guard the grace they have received during the Sacrament. For this purpose it is necessary for them to devote some time for a joint spiritual life:when feasible, to pray together daily  (“A family which prays together, stays together.” — So states a proverb); to regularly go to Church together and participate in the Sacrament of Holy Communion; to read the Holy Bible together; and to discuss spiritual topics. Reading God's Word together will help the spouses resolve, in a Christian spirit, unavoidable problems of life — in a spirit of love, humility, gentleness, forgiveness, leniency, patience and acquiescence.
                Furthermore, to maintain spiritual contact a husband and wife must talk with each other frankly and share their difficulties and desires. They must help one another as much as they can and be concerned about each other. They must respect the opinions, tastes and habits of each other. Joint life always requires concessions and compromises.
                Under no circumstances should there be crudeness, use of force or insults. Often in marital relations the unbridled tongue becomes a great evil when in the heat of anger a man and a woman lash out at one another with all kinds of insults. Scars from these verbal wounds last a long time. An ancient holy book gives the following meaning to the word:“An insult is sharp as a sword, but the tongue of the wise brings healing.” (Proverbs 12:18 When anger is aroused, it is best to be silent for awhile and calm down (“take and hold a mouthful of water”) and then later, having prayed, to say in a well intentioned tone that which may be helpful. The tirade of accusations and lecturing is best replaced by two mighty words — “Forgive me!” which, by the way, are very difficult to utter. In general, it must be said that the family environment is one in which a person learns virtuous living. This is exactly how a man and woman should view their marriage, as a school for Christian living. This school is not always easy.
                A contemporary book dedicated to marital problems gives the following advice for a happy marriage: 1) Never be angry at the same time; 2) Never yell at each other (unless the house is on fire); 3) If one of you has to win an argument, let it be your mate; 4) If you have to criticize, do it lovingly; 5) Never bring up mistakes of the past; 6) Never go to sleep with an unsettled argument; 7) At least once every day try to say one kind or complimentary thing to your life's partner; 8) When you have done something wrong, be ready to admit it and ask for forgiveness; and 9) It takes two to make a quarrel, and the one in the wrong is the one who does the most talking.
                In essence, these and other similar admonitions rephrase that which our Christian faith teaches. Therefore, if both spouses will try to become better Christians, all disagreements will be dissolved, and mutual understanding and love between husband and wife will grow.

www.ocpak.comPublish By: Fr. Cyril Amerfr.cyril@ocpak.com

Christian Attitude towards Marriage

Christian Attitude towards Marriage

The Lord Jesus Christ, Who came to earth to restore the Divine moral foundation to human society, concerned himself also with restoring the marital union. By His presence at the marriage at s in Galilee the Lord blessed and sanctified the marriage and performed his first miracle there. Later, the Lord elucidated to the Jews the true significance of marriage. Referring to the Scriptures regarding the union between man and woman, the Lord reinforced the principle of indissoluble marriage in definite terms:“Thus they (man and woman) are no longer two, but one flesh. And thus whom God has joined together, let no man separate.” The Sadducees, however, continued to question the Savior, “How is it that Moses permitted that a man might divorce his wife by a certificate of dismissal?” To which the Lord replied:“Moses permitted divorcing a wife because of your hardness of heart, but it was not like that in the beginning. But I tell you: he who divorces his wife for any cause other than adultery and marries another commits adultery” (Matthew 19:3-9). In other words, a person entering marriage is required to remain in it. The breaking of marital fidelity is disobeying God's will and, therefore, a grievous sin.
                These words of our Savior permit us to understand the complete value, seriousness and responsibility of marriage. But in the true Christian psychology of wedlock, the seeming burden of marriage becomes light and joyous. With God's help, granted during the Sacrament of Marriage, spouses can amicably, peacefully and cooperatively bear the joint burden of family life. And to the contrary, devoid of a Christian outlook on marriage, it at times becomes unbearably heavy and a mutual torment.
                Marriage is a great shrine and saving state of a person's life when it is properly regarded. Marriage is the foundation of a family, and a family is a small church of Christ. It is the family that is the meaning and purpose of marriage. Present-day fear of having a family with children is the result of faintheartedness, a source of both dissatisfaction and anguish in marriage. Christian upbringing of children is the goal and joy of the family; it gives meaning and justification to marriage.
                Yet even if the spouses are childless, the marriage does not lose its meaning. This makes it easier for the spouses by mutual love and mutual help to live a Christian life. The Apostle Peter in his first epistle directs the wives to imitate the lives of ancient righteous women and to be gentle. He directs the husbands to treat their wives with understanding, as a fragile vessel, to show them respect as co-heirs of the grace of eternal life (I Peter ch. 3).
                The Apostle Paul in his first epistle to the Corinthians writes about the marriage vows:“Now to the married it is not I who commands, but the Lord: A wife is not to divorce her husband. But even if she does divorce, she must remain unmarried or be reconciled with her husband. And a husband is not to leave his wife. But to the rest I, not the Lord, say: If any man has a wife who does not believe, and she is willing to live with him, let him not leave her. And a woman who has a husband who does not believe, if he is willing to live with her, let her not leave him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy” (I Cor. 7:10-14). These words of the Apostle have special significance for our contemporary society, in which so often only one of the spouses is an Orthodox Christian or at least believes in God.
                The Apostles in their epistles speak of the dependent role of woman in marriage. They do not belittle her by this but have in mind her origin and nature, more complex and fragile, requiring special care:“For man is not from woman, but woman from man. It is not man who was created for the woman, but woman for the man (as his friend and helpmate). And for this reason the woman ought to have a symbol of authority on her head, for of the angels. Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. For as woman came from man, even so man also comes through woman; but all things are from God” (I Cor. 11:8-12).
                In the above Apostolic teaching we see the early Christian attitude towards marriage: husbands and wives are co-workers in God. They are absolutely equal as members of the Kingdom of God and inheritors of eternal life. Nevertheless, the difference between them as determined by their nature, their origin and their guilt for the fall from grace is not lost. The wife was created to be a helpmate to the husband, but not the husband for the wife (although he is born of the wife). The wife, in human significance and God's plan, is equal in everything to the husband, but in practical aspects she is his helper and dependent on him, and the husband is the head of the wife; “So they will live by the will of God,” says one of the prayers of the Sacrament of Marriage.
                Further, the Apostle Paul in his epistle to the Ephesians teaches Christian wives regarding their responsibilities to help their husbands:“Wives be subject to your husbands as though to the Lord; for the husband is the head of the wife, just as Christ is the head of the Church. Christ is, indeed, the Savior of that body (i.e., the Church) but just as the Church is subject to Christ, so are the wives subject to their husbands in everything” (Eph. 5:22-24). It might seem that in obliging the wives to obey their husbands, the Apostle belittles their human worth. But that is absolutely not so. Here the Apostle describes the ideal marital relationships. The Church obeys Christ as its Savior and benefactor. This is not slavish subordination but an impulse of responsive love.
                Clarifying this, the Apostle also gives the husbands the necessary instruction regarding their responsibilities:“Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself as a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself… For this reason a man shall leave his father and mother and be cleaved to his wife, and the two shall become one flesh.' This is a great mystery” (Eph. 5:25-31).
                In his first epistle to Timothy, the Apostle Paul speaks about motherhood as a woman's primary mission in life. “Woman will be saved through motherhood” (I Tim. 2:15). Motherhood consists not only of giving birth to a child and caring about his welfare but also especially in planting in his soul the basis of faith and morality. It is necessary that a child learns the beginning of goodness along with his “mother's milk” so that it will penetrate into his subconscious and will become part of his nature. This is accomplished by the constant presence of mercy, forgiveness and mutual building up within the family. There should be every expression of true love as is generally found in those who are holy.
                Here is the Christian ideal of love:“Love is patient and kind, is never boastful, never conceited, never rude; love is never selfish, never quick to take offense. Love keeps no score of wrongs, takes no pleasure in the sins of others, but delights in the truth. There is nothing love cannot face; there is no limit to its faith, its hope, its endurance. Love will never come to an end” (I Cor. 13:4-8). Then the child, even though he might come under some bad influence later in his life, can, being directed by his spiritual impulse, return to God. Contemporary mothers need to understand the seriousness and responsibility of their mission: the future of human society and the Church depends on them.
                In his epistle to the Colossians, the Apostle Paul writes about the relations among members of a family in this way:“Wives be subordinate to your husbands; as is befitting to the Lord. Husbands love your wives and do not be harsh with them. Children, obey your parents in everything, for that is pleasing to God. Fathers do not exasperate your children, so they may not become discouraged” (Col. 3:18-21). By these words of the Apostle each member of the family is given proper instruction.
                Such is the natural and basic law of huan nature: the husband is the support of his wife and the head of the family, responsible for the material and spiritual welfare of all the members of the family. The wife is the husband's support, responsible for the upbringing of the children. Children are helpers to the parents and are as though “citizens” of their small kingdom. The established disparity in the family roles is dictated by nature itself and is necessary for harmonious existence and development of the family.
                Each person, as a member of a family, community, and the Church, performs in this temporary life specific service or “obedience” that is necessary for the common welfare. In the Kingdom of Heaven there will be no difference in the existing sexual, racial and social distinctions between people. Human responsibility to God is in proportion to ones duties, but the reward in heaven is determined not by the status or privilege that he had in the community but by the effort with which he carried out his service. Before God all people are equal; the access to God's benevolence and to eternal bliss is open to all.

                When both married spouses behave in a Christian manner towards their marital responsibilities, this behavior serves to strengthen their mutual respect and true love. Having this in mind, St. John of Kronstadt taught newlyweds:“Where there is love, there is God; and where there is God, there everything is good.” 

www.ocpak.compublish by: Fr. Cyril Amer

Thursday, June 16, 2016

Marriage as an Institution of God

Marriage as an Institution of God

As it is written “It is not good for man to be alone,” said the Lord, after He created man. Indeed, man's road through life and the execution of his true destiny requires of him to participate with other people in mutual efforts and cooperation. For this purpose the Lord established marriage sacrament  and blessed it, as is written in the Holy Scripture:“And God created man in His image, in God's likeness He created him, as male and female He created them. And God blessed them and said to them, Be fruitful and multiply, and fill the earth and have dominion over it” (Genesis 1:26-28).
While animals also received God's blessing to multiply the union of man and woman in holy matrimony received from the Creator a more profound and religious meaning. During the joining of man and woman, a mystery of the union of two opposite sexes takes place as if they are blended into one living being, one body. Thus a physical unity is begun from which stems human society. The earliest biblical writings state regarding this unifying side of marriage sacrament :“A man leaves his father and mother and cleaves to his wife, and the two become one flesh” (Genesis 2:18-24).
Here it is important to note that because marriage sacrament  was instituted by God in the Garden of Eden when people were still innocent and immortal, it follows that the marital union between man and woman into one body, in the Creator's plan, was to be everlasting and indissoluble.
As we know from the Bible, the later disobedience to God of our first parents brought corruption into human nature, and since then all their descendants have been born with a predisposition to sin. This damage to human nature had an adverse effect on all forms of private and social life, including the marital relationship. Thus, natural attraction between individuals sometimes becomes disordered, taking various forms of perversion in sexual instinct such as harlotry, polygamy, homosexuality, marital unfaithfulness and so forth.
Nevertheless, the ideal of a true marital relationship was not completely lost, and the Old Testament prophets were concerned about the purity of marriage sacrament . Among the Jews a happy marriage sacrament  was considered to be God's blessing:“Home and wealth may come down from parents, but a sensible wife is a gift from the Lord” (Proverbs 19:14). ”Who can find a virtuous woman? Her price is far above jewels. The heart of her husband safely trusts her … Attractiveness is deceitful, and beauty is vain: but a wife who fears the Lord is worthy of praise” (Proverbs 18:22). Marriage prayers, which the reader will find in the second part of this pamphlet, show examples of happy marriages blessed by God.

Orthodox Church Pakistan


by: Fr. Cyril Amer

Monday, June 13, 2016

Lahore: Police sacrilegiously stormed into a church during Sunday service, tortured pastor

Police stormed into a church in Lahore, on June 12; when Sunday’ prayer service was going on; pastor-in-charge was attacked. The incident took place in Lahore’ Fazalia Colony, when police invaded the United Christian Church, and unleashed worst torture on the pastor.

Police from the Ichraa Police Station, stormed into the church at about 11:50 pm, when Sunday service was going on. Police tortured Pastor Riaz Rehmat, as the police charge was down to a sound level row. Followed by the vandalism from police, Christians staged a protest at the Ferozepur Road, and completely blocked the traffic.
The protest was called off by the agitated Christians followed by guarantee from the police officials that action will be taken against the policemen responsible for the sacrilegious assault. Christians demanded that a case be registered against the police personnel who had raided the church during the Sunday service.
They urged that the perpetrators should be charged of desecrating the sanctity of the church, and interrupting in the prayer service. “God forbidden, if a Christian would have committed such sacrilegious act, he would have incriminated of charges as relentless as blasphemy and others,” Christian protesters complained.

Baptism and Chrismation




— The Beginning of a New Life

 Bishop Alexander Mileant
Translated by Seraphim Larin and Fr. German Ciuba

In the words of our Lord Jesus Christ, the basis of salvation for every human being lies in spiritual birth: “Unless one is born of water and the Spirit, he cannot enter the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:5-6). This birth with water and Spirit is accomplished through the Mystery of Baptism.
        Through Baptism an individual is cleansed from the pollution of sin, freed from the bondage to wicked passions and reborn for a spiritual life. Because Baptism possesses such enormous spiritual power, it is performed only once, even though the baptized person may subsequently lead a life-style that does not conform to the high Christian calling. Thus, it is as though in baptism the Holy Spirit lights a spiritual candle in the heart of the individual: this flame may flare or flicker feebly, but it is never extinguished. The primary goal in our life is to kindle this benevolent fire of grace into a bright flame.
        In this article, we will try to reveal the meaning and power of the Mystery of Baptism, and of the Mystery of Chrismation, which is closely associated with it, in the hope that a more detailed acquaintance with these Holy Mysteries may induce readers to take advantage of the great spiritual riches received through Baptism.

The Mystery of Baptism

The mystery of baptism is closely related to the presence of sinful decay in mankind. Each human is born into the world with a nature flawed by sin. Over the years, like a malignant growth, sin spreads and grows stronger, slowly enslaving the soul. Consequently, not only the individual but society as a whole is poisoned with sin, and it is from this determinant that all human miseries are born: crime, suffering, various offenses, physical death, and most importantly--spiritual death.
        Jesus Christ, the Only-begotten Son of God, came to Earth to destroy sin and grant mankind an opportunity to obtain eternal and joyful life in the Kingdom of Heaven. Spiritual rebirth begins with a man's faith in Jesus Christ, a true desire to be liberated from the tyranny of sin, and a drive to lead a life in accordance with God’s will. Our Lord Jesus Christ likened this spiritual rebirth to the resurrection of the dead when He said: “Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live” (John 5:25). However, faith and desire by themselves are not sufficient. What is needed is the power of grace, which realizes the spiritual rebirth of an individual. This power of grace permeates the soul of the person submerged in water during baptism.
        The Mystery of Baptism was established by our Lord Jesus Christ after His Resurrection, when He appeared to His disciples and said: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit …He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mt. 28:19-20, Mk 16:16). Following Christ’s directive, the disciples went forth and preached faith in Jesus Christ and baptized those who were converted. The first baptism of a multitude occurred on the day the Holy Spirit descended upon the Apostles. It was here, after hearing the Apostle Peter’s sermon, that the listeners asked what they had to do to be saved. Whereupon the Apostle replied: “Repent and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:37-38).
        In his Epistle to the Romans, the Apostle Paul reveals further the significance of baptism: “Do you know that as many of us were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:3-4). In dying on the Cross, our Lord and Savior Jesus Christ carried all our sins with Him, thereby cleansing us. His death on the Cross has the power to wash away sin. Those who are baptized are immersed into the death of Christ, into the purifying force of Christ’s suffering on the Cross. This power completely destroys every sin, so that not even a trace remains. It can be likened to placing a piece of ore in a chemical solution so that all impurities are eaten away, leaving pure gold.
        One who is purified from sin is emancipated from its tyranny and freed to follow a spiritual life. The Holy Scripture calls this spiritual birth the “first resurrection,” as opposed to the second, physical resurrection, which will occur before the end of the world (Rev. 20:5). The baptized person becomes a beloved child of God, His adopted son or daughter, by the grace of Christ.
        This does not mean that, because of baptism, a person is freed from all temptations or from the spiritual fight. Spiritual struggles are unavoidable for every person who exists in this world of temptation. But a person who is not baptized lacks the power to fight the bondage of sin, and is enslaved to it, whereas someone who is baptized is liberated from sin and receives assistance to fight against temptations.
        St. Mark the Ascetic explains the Mystery of Baptism in the following words: “By baptism you have put on Christ, and you have the strength and weapons to subdue (sinful) thoughts ... Holy baptism completely emancipates one from slavery to sin... If, after baptism, we become subject to sin, it is not because our baptism was imperfect, but rather because we neglect the Commandments and prefer to dwell in self-indulgence through our own choice. Whether to bind ourselves again to evil desires or to remain free through the fulfillment of the Commandments is a matter for our free will .... When, after holy baptism, we are able to keep the Commandments, but do not do so, we again unwillingly become enslaved to sin, until we entreat God to eradicate our sin by repentance.”
        Every Christian must understand that, by surmounting temptations, he improves morally, while growing and becoming stronger spiritually. The key to this is personal effort. If there were no struggle, there would be no righteous people. In one’s battle against temptations, a Christian is not alone, but receives enormous help from the Holy Spirit through Chrismation, which is usually performed immediately after the baptism.

The Mystery of Chrismation

Just as the death and resurrection of Christ culminated in Pentecost--the descent of the Holy Spirit on the Apostles--so the baptism of a Christian attains its fulfillment in Chrismation. In Baptism, one puts on the death of Christ, and also his resurrection; in Chrismation, one is given the grace of the Holy Spirit. Thus one can see how the miracle of Pentecost is continually renewed in the Church through these mysteries.
        The meaning of Chrismation lies in the most important and fundamental words of the mystery, which make up the concluding utterance: “The seal of the gift of the Holy Spirit.” They stand as (a) the concluding act confirming the entry of the baptized person into the Church, and (b) the source of grace-filled strength granted to grow stronger and ripen to perfection in the spiritual life.
        St. Cyprian writes, “People baptized in church are imprinted with the Lord’s seal just as the christened Samaritans once received the Holy Spirit from the Apostles Peter and John, through the laying on of hands and prayer…What they were lacking, (namely the Holy Spirit, as they were baptized in the name of Christ only), the Apostles Peter and John fulfilled ... That also happens with us ... we become complete with the Lord’s seal” (Acts 8:14-17). St. Cyprian confirms that the ancients, in speaking of birth through water and the Spirit, understood birth through water to refer to physical baptism, while Chrismation was the birth through the Spirit. St. Ephraim of Syria (4th century) writes: “The seal of the Holy Spirit seals all the entries into your soul, while the seal of Chrismation seals all your limbs.”

        During Apostolic times, the gifts of the Holy Spirit were bestowed through the laying on of hands. We read about this in Acts (8:14-17 and 19:2-6): the Apostle Paul met some disciples in Ephesus who had received only the baptism of John.  When he learned of this they “were baptized in the name of the Lord Jesus. And when Paul laid hands on them, the Holy Spirit came upon them.”
        How was the blessed laying on of hands replaced by anointing with chrism? Most probably, because the Apostles could not physically visit every newly baptized convert and lay hands on him, they replaced this practice by the anointing with chrism, which was blessed by them and distributed to the representatives of many churches. As we are reminded by the Apostle Paul: “Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee” (2 Cor. 1:21-22). The integral words of the Mystery, “the seal of the gift of the Holy Spirit,” thus also have a basis in these words of the Apostle.
        Further on, St. Paul writes: “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Ephesians 4:30).  In the Holy Scripture, the “day of redemption” refers to baptism, while “being sealed” by the Holy Spirit means the seal of the Holy Spirit that follows immediately after baptism.  
        The oil of the Chrism and no other substance is used in the Mystery of Chrismation, because even in the Old Testament oil was used to endow people with particular spiritual gifts (Exodus 28:41; 1 Samuel 16:13; 1 Kings 1:39). The renowned third-century writer Tertullian had this to say: “After emerging from the baptismal font, we are anointed with a blessed oil just like the ancients were anointed for priesthood with the oil from the horn.”
            The word “Christian” has always been closely associated by the Holy Fathers of the Church with the word “Chrismation.”  Christian means Anointed. “Having become a communicant of Christ,” writes St. Cyril of Jerusalem, “you are worthy to be called Christians, i.e., anointed ones, even as God said: 'Do not touch my anointed ones'” (Psalm 105:15 [LXX 104:15]).
        Throughout these excerpts of the Apostles Paul and John, the term anointing indicates that the Christian is endowed with gifts of the Holy Spirit, which traditionally from the times of the Old Testament were transmitted to the chosen ones through anointing with holy oil. We read in the Apostle John’s epistle: “But you have an anointing from the Holy One, and you know all things.” And further, he says, “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him” (1 John 2:20-27).
        The narratives from the Acts of the Apostles confirm that, apart from receiving spiritual gifts from the Holy Spirit, the laying on of hands or the Chrismation after baptism served both as a confirmation of the bestowal of Baptism and a seal of the union of those baptized with the Church. That is why these acts were performed by the Apostles themselves, and subsequently, by their successors, i.e., bishops. While a person is born through baptism for a spiritual life, Chrismation makes him a participant in the Church's life of grace.


The Service of

Baptism and Chrismation


Part 1.

The Service of the Catechumens.


THE FIRST, PREPARATORY PART of the Mystery of Baptism is performed in the entrance of the church. In ancient days the people preparing for baptism were called catechumens. This preparatory period sometimes lasted several years, during which time the candidates studied the Christian Faith and God’s commandments. They were allowed to attend certain church services by standing in the narthex only, and had to leave at the Deacon’s exclamation, “All Catechumens depart.” In the first part of Baptism, the Priest reads prayers of exorcism, in which he asks God to free the Catechumen from all evil influences. The Catechumen then solemnly renounces the devil, confesses his faith in Jesus Christ and reads The Creed. The Priest then lightly blows three times into the face of the Catechumen, makes the sign of the cross over his chest and lays his hands on his head, reading the following prayer:

Prayer for the Catechumen.

Priest: Let us pray to the Lord.
Choir: Lord, have mercy.

IN THY NAME, O Lord God of truth, and in the Name of Thine Only-begotten Son, and of Thy Holy Spirit, I lay my hand upon Thy servant, (name), who has been found worthy to flee unto Thy holy Name, and to take refuge under the shelter of Thy wings. Remove far from him his former delusion and fill him with the faith, hope and love which are in Thee; that he may know that Thou art the only true God with Thine Only-begotten Son, our Lord Jesus Christ, and Thy Holy Spirit. Enable him to walk in all Thy commandments, and to fulfill those things which are well pleasing unto Thee; for if a man do those things, he shall find life in them.
        Inscribe him in Thy Book of Life, and unite him to the flock of Thine inheritance. And may Thy holy Name be glorified in him, together with that of Thy beloved Son, our Lord Jesus Christ, and of Thy life-giving Spirit. Let Thine eyes ever regard him with mercy, and let Thine ears attend unto the voice of his supplication. Make him to rejoice in the works of his hands, and in all his generation; that he may render praise unto Thee, that he may sing, worship and glorify Thy great and exalted Name always, all the days of his life.
        For all the Powers of Heaven sing praises unto Thee, and Thine is the Glory, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.

Choir: Amen.

1st Prayer of Exorcism.

Priest: Let us pray to the Lord.
Choir: Lord, have mercy.

THE LORD PUTS you under a ban, O Devil: He who came into the world, and made His abode among men, that He might overthrow your tyranny and deliver men; who also upon the Tree did triumph over the adverse powers, when the sun was darkened, and the earth did quake, and the graves were opened, and the bodies of the Saints arose; who also by death annihilated Death, and overthrew him who exercised the dominion of Death, that is you, the Devil.
        I charge you by God, who revealed the Tree of Life, and arrayed in ranks the Cherubim and the flaming sword which turns all ways to guard it: be under a ban. For I charge you by Him who walked upon the surface of the sea as it were dry land, and laid under His ban the tempests of the winds; whose glance dries up the deep, and whose interdict makes the mountains melt away. The same now, through us, puts you under a ban. Fear, begone, and depart from this creature, and return not again, neither hide yourself in him neither seek to meet him, nor to influence him, either by night or by day; either in the morning or at noonday; but depart hence to your own infernal abyss until the great Judgment Day which is ordained. Fear God who sits upon the Cherubim and looks upon the deeps; before whom tremble Angels and Archangels, Thrones, Dominions, Principalities, Authorities, Powers, the many-eyed Cherubim and the six-winged Seraphim; before whom, likewise, heaven and earth do quake, the seas and all that they contain. Begone, and depart from this sealed, newly enlisted warrior of Christ our God. For I charge you by Him who rides upon the wings of the wind, and makes His Angels spirits, and His ministers a flaming fire: Begone, and depart from this creature, with all your powers and your angels.
        For glorified is the Name of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages.

Choir: Amen.

4th Prayer of Exorcism.

Priest: Let us pray to the Lord.
Choir: Lord, have mercy.

O LORD AND MASTER; who hast created man in Thine own likeness, and bestowed upon him the power of life eternal; who also despisest not those who have fallen away through sin, but hast provided salvation for the world through the Incarnation of Thy Christ: Do Thou, the same Lord, delivering also this Thy creature from the bondage of the enemy, receive him into Thy heavenly kingdom. Open the eyes of his understanding, that the illumination of Thy Gospel may shine brightly in him. Assign unto him an angel of light, who shall deliver him from every snare of the adversary, from encounter with evil, from the demon of the noonday, and from evil thoughts.
        Expel from him every evil and unclean spirit which hides and makes its lair in his heart, (these words are repeated three times while breathing on the catechumen)
        — the spirit of deceit, the spirit of evil, the spirit of idolatry and of every covetousness; the spirit of falsehood and of every uncleanness which operates through the prompting of the Devil. And make him a reason-endowed sheep in the holy flock of Thy Christ, an honorable member of Thy Church, a child of the light, and an heir of Thy Kingdom; that having lived in accordance with Thy commandments, and preserved inviolate the Seal, and kept his garment undefiled, he may receive the blessedness of the Saints in Thy Kingdom.
        Through the grace and bounties, and love towards mankind of Thine Only-begotten Son, with whom Thou art blessed, together with Thine all-holy and good and life-giving Spirit: now and ever, and unto ages of ages. Amen.

Choir: Amen.

The sponsors with the catechumen turn about and face the West, with their backs to the priest. The priest then asks the following questions.

Priest: Do you renounce Satan, and all his works, and all his angels, and all his service, and all his pride?
Catechumen: I do renounce him. (This is repeated three times)
Priest: Have you renounced Satan?
Catechumen: I have renounced him. (This is repeated three times)

Priest: Breathe and spit upon him.

        The sponsors and the catechumen to be baptized spit symbolically toward the west. Then they turn back to the East, and stand facing the priest.

Priest: Do you unite yourself unto Christ?
Catechumen: I do unite myself to Christ. (This is repeated three times)
Priest: Have you united yourself to Christ?
Catechumen: I have united myself to Christ. (This is repeated three times).
Priest: Do you believe in Him?
Catechumen: I believe in Him as King and God.

The Creed.

I BELIEVE IN ONE GOD, the Father almighty, Maker of heaven and earth, and of all things visible and invisible.
        And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of Light, true God of true God; begotten, not made; of one essence with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He rose again, according to the Scriptures, and ascended into heaven, and sits at the right hand of the Father. And He shall come again with glory to judge the living and the dead; whose Kingdom shall have no end.
        And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.
        In one Holy, Catholic, and Apostolic Church. I acknowledge one Baptism for the remission of sins. I look for the resurrection of the dead, and the life of the world to come. Amen.

Priest: Have you united yourself to Christ?
Catechumen: I have united myself to Christ (this is repeated three times).
Priest: Bow down also before Him.
Catechumen: I bow down before the Father, and the Son, and the Holy Spirit: the Trinity, one in Essence and undivided.
Priest: Blessed is God, who desires that all men should be saved, and come to the knowledge of the truth, now and ever, and unto ages of ages.
Choir: Amen.

Part 2

The Sacrament of Baptism.

The priest leads the sponsors with the catechumen into the Baptistry, or the place where Baptism is performed. Lighted candles are given to the sponsors. A censing is made around the baptismal font. At the conclusion of the censing, the priest begins.

Priest: Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages.
Choir: Amen.
Deacon intones the Litany: In peace let us pray to the Lord.
Choir: Lord, have mercy.

For the peace from above and for the salvation of our souls, let us pray to the Lord.
        That this water may be sanctified with the power, effectiveness, and indwelling of the Holy Spirit, let us pray to the Lord.
        That there may be sent down into it the grace of redemption, the blessing of Jordan, let us pray to the Lord.
        That there may come upon this water the purifying operation of the transcendental Trinity, let us pray to the Lord.
        That we may be illumined by the light of understanding and piety, by the outpouring of the Holy Spirit, let us pray to the Lord.
        That this water may prove effective unto the averting of every snare of enemies, both visible and invisible, let us pray to the Lord.
        That he who is baptized therein may be made worthy of the incorruptible Kingdom, let us pray to the Lord.
        For him who is now come unto holy Baptism, and for his salvation, let us pray to the Lord.
        That he may prove himself a child of the Light, and an heir of eternal good things, let us pray to the Lord.
        That he may be a member and partaker of the death and resurrection of Christ our God, let us pray to the Lord.
        That he may preserve his baptismal garment and the betrothal to the Spirit pure and blameless unto the dreadful Judgement Day of Christ our God, let us pray to the Lord.
        That this water may be to him a bath of regeneration, unto the forgiveness of sins, and a garment of incorruption, let us pray to the Lord.
        That the Lord God will hearken unto the voice of our petition, let us pray to the Lord.
        That He will deliver him and us from every sorrow, anger, and want, let us pray to the Lord.
        Help us; save us; have mercy on us; and keep us, O God, by Thy grace.
        Commemorating our most holy, most pure, most blessed and glorious Lady Theotokos and ever-virgin Mary, with all the saints, let us commend ourselves and each other, and all our life unto Christ our God.

Choir: To Thee, O Lord.

Prayer for Blessing of the Water.

GREAT ART THOU, O Lord, and marvelous are Thy works, and there is no word which is sufficient to hymn Thy wonders (thrice).
        For Thou, of Thine own good will, hast brought into being all things which before were not, and by Thy might, Thou upholdsest creation, and by Thy providence Thou orderest the world. When Thou didst join together the universe out of four elements, Thou didst crown the circle of the year with four seasons. Before Thee tremble all the Powers endowed with intelligence. The sun sings unto Thee. The moon glorifies Thee. The stars meet together before Thy presence. The light obeys Thee. The deeps tremble before Thee. The springs of water are subject unto Thee. Thou hast spread out the heavens like a curtain. Thou hast established the earth upon the waters. Thou hast set round about the sea barriers of sand. Thou hast poured forth the air for breathing. The Angelic Powers serve Thee. The choirs of the Archangels fall down in adoration before Thee. The many-eyed Cherubim and the six-winged Seraphim as they stand around and fly, veil their faces in awe before Thine ineffable glory.
        For Thou, who art God inexpressible and everlasting, hast descended upon earth, and hast taken on the semblance of a servant, and wast made in the likeness of man. For, because of the tender compassion of Thy mercy, O Master, Thou couldest not endure to behold mankind oppressed by the Devil; but Thou hast come, and hast saved us. We confess Thy grace. We proclaim Thy mercy. We conceal not Thy gracious acts. Thou hast delivered the generations of our mortal nature. By Thy birth Thou hast sanctified the Virgin’s womb. All creation magnifies Thee, who hast manifested Thyself. For Thou, O our God, hast revealed Thyself upon earth, and dwelt among men. Thou hast hallowed the streams of Jordan, sending down upon them from heaven Thy Holy Spirit, and hast crushed the heads of the dragons who lurked there.
        Wherefore, O King who lovest mankind, come Thou now and sanctify this water, by the coming of Thy Holy Spirit. (thrice)
        And grant unto it the grace of redemption, the blessing of the Jordan. Make it the fountain of incorruption, the gift of sanctification, the forgiveness of sins, the remedy of infirmities, the final destruction of demons, unassailable by hostile powers, filled with angelic might. Let those who would ensnare Thy creature flee far from it. For we have called upon Thy Name, O Lord, and it is wonderful, and glorious, and terrible unto adversaries.

The Priest then blesses the water by dipping the fingers of his right hand into it and tracing the sign of the Cross three times saying:

Let all adverse powers be crushed beneath the sign of the image of Thy Cross. (thrice)

        We pray Thee, O God, that every aerial and unseen phantom may withdraw itself from us; and that no demon of darkness may conceal himself in this water; and that no evil spirit which instills darkening of intentions and rebelliousness of thought may descend into it with him who is about to be baptized.
        But do Thou, Master of all, show this water to be the water of redemption, the water of sanctification, the purification of flesh and spirit, the loosing of bonds, the remission of sins, the illumination of the soul, the laver of regeneration, the renewal of the spirit, the gift of adoption to sonship, the garment of incorruption, the fountain of life. For Thou hast said, O Lord: “Wash, be clean, and put away evil things from your souls.” Thou hast bestowed upon us from on high a new birth through water and the Spirit. Wherefore, O Lord, manifest Thyself in this water, and grant that he who is baptized therein may be transformed; that he may put away from him the old man, which is corrupt through the lusts of the flesh, and that he may put on the new man, and be renewed after the image of Him who created him; that being buried, after the pattern of Thy death, in baptism, he may, in like manner, be a partaker of Thy Resurrection; and having preserved the gift of Thy Holy Spirit, and increased the measure of grace committed unto him, he may receive the prize of his high calling, and be numbered with the firstborn whose names are written in heaven, in Thee, our God and Lord, Jesus Christ. For unto Thee are due all glory, dominion, honor, and worship, together with Thy Father, who is from everlasting, and Thine all-holy, and good, and life-giving Spirit, now and ever, and unto ages of ages. Amen.

(The prayer for blessing of the oil may be found in the service book.)

The Anointing with Oil.

Anointing the water thrice, the Priest says: Let us attend! Alleluia.

Choir: Alleluia, Alleluia, Alleluia.

The Priest anoints the forehead, the breast and the shoulders of the catechumen, saying: Blessed is God, who illumines and sanctifies every man that comes into the world, now and ever, and unto ages of ages.
        The servant of God, (name), is anointed with the oil of gladness; in the Name of the Father, and of the Son and of the Holy Spirit. Amen.
Unto the healing of soul and body.
Unto the hearing of faith.
Thy hands have made me and fashioned me.
That he may walk in the way of Thy commandments.

This anointing with oil denotes the catechumen's healing from infirmities of soul.

Then submerging the catechumen three times into the blessed water, the priest says:

The servant of God (name), is baptized, in the Name of the Father, Amen; and of the Son, Amen; and of the Holy Spirit, Amen.

Prayer for the Garment

The priest then takes the white baptismal garment symbolizing purity of soul, and placing it upon the newly baptized says:

Priest: The servant of God (name), is clothed with the garment of righteousness; in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

Choir: (8th tone) Grant unto me a robe of light, O Thou who clothest Thyself with light as with a garment; O most merciful Christ our God.

Part 3

The Sacrament of Chrismation.

Prayer before Chrismation.

BLESSED ART THOU, O Lord God Almighty, Source of all good things, Sun of Righteousness, who shinest forth upon them that were in darkness the light of salvation, through the manifestation of Thine Only-begotten Son and our God; and who hast given unto us, unworthy though we be, blessed purification through hallowed water, and divine sanctification through life-giving Chrismation; who now also hast been graciously pleased to regenerate Thy servant who hast newly received Illumination by water and the Spirit, grant unto him forgiveness of sins, whether voluntary or involuntary. Do Thou, the same Master, compassionate King of all, grant also unto him the seal of the gift of Thy holy, and almighty, and adorable Spirit, and participation in the holy Body and the precious Blood of Thy Christ. Keep him in Thy sanctification; confirm him in the Orthodox faith; deliver him from the evil one, and from his snares. And preserve his soul in purity and uprightness, through the saving fear of Thee; that he may please Thee in every deed and word, and may be a child and heir of Thy heavenly kingdom.
        For Thou art our God, the God who shows mercy and saves; and unto Thee do we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.

When anointing with the Holy Chrism, the Priest says:

The seal of the gift of the Holy Spirit. Amen, as he anoints the forehead, eyes,
nose, lips, ears, chest, hands and feet of the newly-baptized person.

The priest then leads the sponsors and the newly-baptized person in a procession around the baptismal font, and everyone sings:

        As many as have been baptized into Christ, have put on Christ. Alleluia. (thrice)

This procession in a circle denotes the unbreakable union of the newly-baptized person with Christ, and also that he becomes like him.

The Epistle and Gospel.

Deacon: Let us attend.
Priest: Peace be unto all.
Choir: And to Thy spirit.
Deacon: Wisdom!
Reader: The Prokeimenon in the Third Tone. The Lord is my light and my salvation: whom then shall I fear?
Verse: The Lord is the strength of my life: whom then shall I fear?
Deacon: Wisdom!
Reader: The lesson from the Epistle of the holy Apostle Paul to the Romans. Deacon: Let us attend!

        BRETHREN: Do you not know that as many of us as were baptized into Christ Jesus, were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

Deacon: Wisdom! Attend! Let us hear the holy Gospel.
Priest: Peace be to all.
Choir: And to thy spirit.
Priest: The Reading from the Holy Gospel according to St. Matthew.
Choir: Glory to Thee, O Lord, glory to Thee.
Deacon: Let us attend.

        THEN THE ELEVEN DISCIPLES went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshipped Him; but some doubted. And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.

Choir: Glory to Thee, O Lord, glory to Thee.


O THOU WHO, through holy baptism, hast given unto Thy servant forgiveness of sins, and hast bestowed upon him a life of regeneration: Do Thou, the same Lord and Master, ever graciously illumine his heart with the light of Thy countenance. Maintain the shield of his faith unassailed by the enemy. Preserve the garment of incorruption that Thou hast clothed him with pure and unspoiled, upholding unblemished in him by Thy grace, the seal of the Spirit, and showing mercy unto him and unto us, through the multitude of Thy mercies.
        For blessed and glorified is Thine All-honorable and majestic Name, of the Father, and of the Son, and of the Holy Spirit; now and ever, and unto ages of ages.

Choir: Amen.
Priest: Peace be to all.
Choir: And to thy spirit.
Deacon: Let us bow our heads unto the Lord.
Choir: To Thee, O Lord.


HE WHO HAS PUT ON THEE, O Christ our God, bows also his head with us, unto Thee. Keep him ever a warrior invincible in every attack of those who assail him and us; and make us all victors, even unto the end, through Thine incorruptible crown.
        For Thine it is to show mercy, and to save us, and unto Thee do we give glory, together with Thy Father who is from everlasting, and Thine All-Holy, and good, and life-giving Spirit, now and ever, and unto ages of ages.
Choir: Amen.

The Priest sprinkles the newly-baptized saying: You are justified, you are illumined, you are sanctified, you are washed in the name of our Lord Jesus Christ and by the Spirit of our God.
        You are baptized, you are illumined, you are anointed, you are sanctified, you are washed in the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Prayer for Tonsuring.

O MASTER, LORD OUR GOD, who has honored man with Thine own image, Thou hast fashioned him from a reason-endowed soul and a comely body (for the body serves the reason-endowed soul): for Thou hast set the head on high, and hast endowed it with the most important of the senses, which, nevertheless, do not impede one another; and Thou hast covered the head with hair, so it will not be injured by changes in the weather, and hast fitly joined together all his members, that he may give thanks with them unto Thee, the Great Designer. Thou, the same Master, through Thy chosen vessel, the Apostle Paul, hast given us a commandment that we should do all things to Thy glory: Bless, now, Thy servant, (name), who is come to make a first offering shorn from the hair of his head, and likewise his Sponsor; and grant that they may all exercise themselves in Thy law, and do those things which are well pleasing in Thy sight.
        For Thou art a merciful God, who lovest mankind, and unto Thee do we give glory, to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages.

Choir: Amen.

Taking the scissors, the priest cuts the hair of the newly-baptized person in the form of a cross.

Priest: The servant of God, (name), is tonsured in the Name of the Father, and of the Son, and of the Holy Spirit.
Choir: Amen.

The cutting of the hair signifies a man's submission to God.

Priest: Glory to Thee, O Christ our God and our hope, glory to Thee.
Choir: Glory to the Father, and the Son, and the Holy Spirit, now, and ever, and unto the ages of ages. Amen. Lord, have mercy; Lord, have mercy; Lord, have mercy. Father, bless.

Priest: May Christ our true God, through the intercessions of His most pure Mother, and of all the Saints, have mercy on us and save us, forasmuch as He is good and loves mankind.

Choir: Amen

Part 4

Prayers at the Fortieth Day

On the fortieth day the infant is brought to the Temple to be churched, that is, to make a beginning of being taken into the Church. The priest makes the sign of the Cross over the infant, and, touching his head, he saith the following prayers.

O LORD GOD ALMIGHTY, the Father of our Lord Jesus Christ, who by Thy word hast created all things, both reason-endowed men and animals, and hast brought all things from nothingness into being, we pray and implore Thee: Thou hast saved this Thy servant, (mother's name), by Thy will. Purify her, therefore, from all sin and from every uncleanness, as she now draws near to Thy Holy Church; and make her worthy to partake, uncondemned, of Thy Holy Mysteries.
        And bless the child which has been born of her. Increase him; sanctify him; enlighten him; render him chaste, and endow him with good understanding. For Thou hast brought him into being, and hast shown him the physical light, and hast appointed him to be made worthy in due time of the spiritual light, and that he may be numbered among Thy chosen flock, through Thine Only-begotten Son with whom also Thou art blessed, together with Thine all-holy, good, and life-giving Spirit, now and ever, and unto ages of ages.

O LORD OUR GOD, who wast brought on the fortieth day as an infant into the Temple according to the Law, by Mary the Bride unwedded, who also was Thy holy Mother; and wast borne in the arms of Symeon the Just, do Thou, O Master all-powerful, bless also unto every good deed this infant which has been brought here, that he may present himself unto Thee, the Creator of all men, and rear him well-pleasing unto Thee in all things; and drive far from him every adverse power, through sealing with the sign of Thy cross; for Thou dost preserve infants, O Lord. And grant that he may receive the portion of the elect ones of Thy kingdom, and be preserved, together with us, through the grace of the holy, and consubstantial, and undivided Trinity.
        For unto Thee are due all glory, thanksgiving and worship, together with Thy Father who is from everlasting, and Thine all-holy, and good, and life-giving spirit, now and ever, and unto the ages of ages. 
Choir:  Amen.



Some Remarks about Baptism


About Immersion into Water.

        Baptism should be performed through immersion into water. The Greek word “baptizo” means “immersion.” The baptism of a eunuch by Philip is described in Acts (8:38): “So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. Now when they came up out of the water, the Spirit of the Lord caught Philip away.” The triple immersion into water is accompanied by the utterance of the words, “The servant of God is baptized in the name of the Father and of the Son and of the Holy Spirit,” in accordance with the command of Christ Himself (Mat. 28:19). This was the way baptism was performed in the ancient Church, as mentioned in the Epistle of the Apostle Barnabas. Tertullian clearly observes that through Christ’s prescribed words, “the manner of Baptism had been determined.”  He testifies to the triple immersion, as well as the need for the baptized to renounce Satan and his angels and to confess the faith thereafter.

Baptism of Infants.

        The baptism of an infant reflects the parents’ burning desire to have their child partake of Christ’s blessings as soon as possible. Having been baptized, the child starts to develop in a church environment. For the child, the church is his familial home.
        The practice of baptizing infants is quite ancient, dating back to Apostolic times, and has its beginnings in Christ’s words: “Let the little children come to Me, and do not forbid them; for of such is the Kingdom of Heaven (Mat. 19:14).
        The Apostles’ writings contain many examples of whole families being christened, e.g., the house of the jailer, the house of Stephen (1 Cor. 1:16). Nowhere is it mentioned that infants were excluded. In their sermons to the faithful, the Holy Fathers of the Church insisted on the baptism of infants.  St. Gregory the Theologian had this to say to Christian mothers: “Do you have an infant? Do not allow its corruption be strengthened through time; let the child be blessed in infancy and consecrated to the Holy Spirit from its youth. Because of your weak nature are you afraid of the seal ... O faint-hearted mother of little faith? But Anna, even before giving birth, promised Samuel to God, and, soon after his birth, consecrated and brought him up to be a priest, unafraid of human frailties but having faith in God.”
        At the same time, it is essential that those who bring infants to be baptized understand the responsibility they have taken on, for the upbringing of the child in the faith and in Christian good deeds. We find these directives in the book, On the Ecclesiastical Hierarchy, attributed to St. Dionysius the Areopagite, a holy father highly regarded by the Church: “Our teachers saw fit to allow the baptism of infants under the holy conditions that the natural parents entrust them to one of the faithful, who in turn would thoroughly instruct the child in spiritual matters, and would subsequently be concerned about the child, like a father sent from above, and a guardian of the baby’s eternal salvation. It is the promise of that person (who undertakes to guide the child toward pious living) which prompts the hierarch to pronounce the words of the renunciation [of the devil] and the sacred confession of faith.”

Unrepeatable Baptism.

        The tenth article of the Nicene Creed pronounces: “I confess ONE baptism for the remission of sins.” This means that if the baptism is performed correctly, through the triple immersion in the name of the Father, Son and Holy Spirit, it, just like a spiritual birth, cannot be repeated.  That is why the Church accepts heretics into its fold by Chrismation, not by Baptism, provided they were properly baptized in accordance with the dictates of the Bible and the ancient Church. Orthodox people must restore the mystery of their baptism through repentance, confession and the partaking of the Holy Sacraments.

About Godparents.

        The godparents of the newly baptized child or adult act as his or her spiritual parents. They are given the responsibility for their charge’s spiritual development. They pray for him or her, and assist with advice or help during difficult periods of his or her life.  In other words, to be a godparent is not only an honor, it is a great responsibility. During baptism, it is usual to have two godparents, a godfather and a godmother, even though one would suffice. They must be pious Orthodox, as well as church-going individuals, so that they can exert a good influence on their godchild. Normally, they provide a cross to be worn by the newly baptized.

Name of the Newly Baptized.

        During baptism, the child or adult is given the name of a saint belonging to the Church. This saint becomes that person's heavenly patron. Everyone should know the life of his or her patron saint and attempt to partake of Holy Communion on that saint’s day, or as close as possible to that day.

 Orthodox Church Pakistan

Editor: Bishop Alexander (Mileant)
Publish by Fr. Cyril Amer