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In the sacrament of Chrismation we receive “the seal of the gift of the Holy Spirit” (See Rom 8, 1 Cor 6, 2 Cor 1:21–22). If baptism is our personal participation in Easter—the death and resurrection of Christ, then chrismation is our personal participation in Pentecost—the coming of the Holy Spirit upon us.
The sacrament of chrismation, also called confirmation, is always done in the Orthodox Church together with baptism. Just as Easter has no meaning for the world without Pentecost, so baptism has no meaning for the Christian without chrismation. In this understanding and practice, the Orthodox Church differs from the Roman Catholic and Protestant churches where the two sacraments are often separated and given other interpretations than those found in traditional Orthodoxy.
Chrismation, the gift of the Holy Spirit, is performed in the Orthodox Church by anointing all parts of the person’s body with the special oil called holy chrism. This oil, also called myrrh [miron] is prepared by the bishops of the Church on Holy Thursday. It is used in chrismation to show that the gift of the Spirit was originally given to men through the apostles of Christ, whose formal successors in the world are the bishops of the Church (see Acts 8:14; 19:1–7).
In chrismation a person is given the “power from on high” (Acts 1–2), the gift of the Spirit of God, in order to live the new life received in baptism. He is anointed, just as Christ the Messiah is the Anointed One of God. He becomes-as the fathers of the Church dared to put it—a “christ” together with Jesus. Thus, through chrismation we become a “christ,” a son of God, a person upon whom the Holy Spirit dwells, a person in whom the Holy Spirit lives and acts—as long as we want him and cooperate with his powerful and holy inspiration. Thus, it is only after our chrismation that the baptismal procession is made and that we hear the epistle and the gospel of our salvation and illumination in Christ.
After the baptism and chrismation the person newly-received into God’s family is tonsured. The tonsure, which is the cutting of hair from the head in the sign of the cross, is the sign that the person completely offers himself to God—hair being the symbol of strength (Jud 16:17). Thus, until the fifteenth century the clergy of the Orthodox Church—the “professional Christians,” so to speak—wore the tonsure all their lives to show that their strength was in God.
Together with being baptized and chrismated, the new-born child is also “churched.” The rite of churching imitates the offering of male children to the temple according to the law of the Old Testament, particularly the offering of Christ on the fortieth day after his birth (Luke 2:22). Because of this fact, baptism in the Orthodox tradition came to be prescribed for. the fortieth day or thereabouts. In the New Testament Church both male and female children are formally presented to God in the Church with special prayers at this time.
Also at this time, once more in imitation of Old Testament practice, the mother of the new-born child is also “churched.” Here we have the specific example of the purification ritual of Jesus’ mother Mary (Lk 2:22). In the Orthodox tradition the churching of the mother is her re-entry into the assembly of God’s people after her participation with God in the holy act of birth and after her separation from the Liturgy during her confinement. Thus, the mother is blessed to enter once more into communion with the mystery of Christ’s Body and Blood in the Divine Liturgy of the Church from which she has been necessarily absent.
The new mother should be churched before the baptism of her infant so that she can be present at the sacramental entrance of her child into the Kingdom of Christ. The official service book indicates that this should be done.
It is also the Orthodox tradition that the mysteries of baptism and chrismation, called officially “holy illumination,” are fulfilled in the immediate reception by the “newly-enlightened” of Holy Communion in the eucharistic liturgy of the Church. This is the case with infants as well as adults.
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin. For he who has died is freed from sin. But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshipped him; but some doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 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 that I have commanded you; and lo, I am with you always, to the close of the age.”