Chrismation

Chrismation is the name given in Eastern Orthodox, Oriental Orthodox and Eastern Catholic churches, as well as in the Assyrian Church of the East, Anglican, and in Lutheran initiation rites, to the Sacrament or Sacred Mystery more commonly known in the West as confirmation, although Italian normally uses cresima (chrismation), rather than confermazione (confirmation).

The term chrismation is used because the recipient of the sacrament is anointed with Chrism, which according to eastern Christan belief, the Apostles sanctified and introduced for all priests to use as a replacement for laying on of hands by the Apostles and consists of a "mixture of forty sweet-smelling substances and pure olive oil" sanctified by a bishop with some older Chrism added in, in the belief that some trace of the initial Chrism sanctified by the Apostles is contained therein.

Liturgical form

Eastern Orthodox Church

Common part of the rite

The priest anoints the with Chrism, making the sign of the cross on the forehead, eyes, ears, nostrils, breast, back, hands and feet using the following words each time:

"The seal of the gift of the Holy Spirit" (in Greek: Σφραγὶς δωρεᾶς Πνεύματος Ἁγίου).

The Chrism is washed off by a priest seven days later, according to the written rubrics, the newly baptized wearing their white chitons and not washing their anointed parts for that period. However, in the case of infant baptism (and often also with adult chrismation contemporary practice), the ablution is performed immediately after the rite of chrismation.

As part of the baptismal rite

Typically, one becomes a member of the Church by baptism and chrismation performed by a priest as a single service.

At the reconciliation of apostates

In the Eastern Orthodox Church the sacrament may be conferred more than once and it is customary to receive apostates by repeating chrismation. Saint Methodius of Constantinople

At the reception of certain converts

Although normally administered in conjunction with baptism, in some cases chrismation alone may be used to receive converts to Orthodoxy through the exercise of economia. Although practice in this regard varies, in general, if a convert comes to Orthodoxy from another Christian confession and has previously undergone a rite of baptism in the Trinitarian Formula ("in the Name of the Father, and of the Son, and of the Holy Spirit"), he or she may be received into the Orthodox Church through the sacrament of chrismation, after which receiving the Holy Eucharist. If, however, a convert comes from a Christian confession that baptizes in the Name of "Jesus only" (such as Oneness churches) or from one that does not practice baptism at all (such as Quakers and the Salvation Army), baptism is a prerequisite for chrismation. The use of economia is at the discretion of, and subject to the guidelines imposed by, the local bishop.

Sacramental theology

Eastern Churches

In the Eastern Churches, i.e., the Assyrian Church of the East and the Eastern Orthodox, Oriental Orthodox, and Eastern Rite Catholic churches, this sacramental rite may be performed by a presbyter (priest), and is ordinarily conferred immediately after baptism; therefore, it is usually received by infants. After receiving this sacrament, the recipient is eligible to receive the Eucharist. In the Eastern tradition, chrismation shows the unity of the church through the bishop in the continuation of the Apostolic faith, because the Chrism used is presented to the priest by the bishop and (together with the antimension) is the symbol of the priest's permission from the bishop to perform the sacraments (see faculty). Although priests in the Eastern churches are universally granted this faculty, it is thus still considered ultimately proper to the bishop and associated with his Apostolic office specifically, and not merely the priestly. Furthermore, because some of the previously sanctified Chrism is mixed with the newly sanctified Chrism, there is a belief that the Chrism contains a remnant of, or at least a connection to, the same Chrism which was sanctified by the Apostles in the first century, and thus is a symbol of Apostolic succession. The Coptic Orthodox Church also witnesses the tradition that while the Apostles used to give Confirmation by the laying on of the hands, when they found they were not able to communicate such power they ordered to collect the 30 spices which were to be used to anoint Christ's body and they were mixed with oil. Saint Mark the Evangelist brought this Myron in Egypt and it was at the times of Athanasis new Myron or Chrism was made, mixed with the original one made by the Apostles, and since then Myron has been remade 28 times and distributed among the other Patriarchs. [4]

Theology and practice

Unlike in the western Churches (e.g., Roman Catholic and Anglican), where confirmation is typically reserved to those of "the age of reason,", even in the case of infant baptism chrismation in the eastern Churches (including Eastern Rite Catholic Churches) is ordinarily administered immediately after baptism and immediately (or at least shortly) before one's first reception of Holy Communion.

The sacrament of chrismation is an extension of the day of Pentecost, on which the Holy Spirit was poured out on the Apostles. It is by chrismation that a person becomes a layperson — a member of the laos, the people of God. Bishop Kallistos Ware explains:

Through Chrismation every member of the Church becomes a prophet, and receives a share in the royal priesthood of Christ; all Christians alike, because they are chrismated, are called to act as conscious witnesses to the Truth. "You have an anointing (chrisma) from the Holy One, and know all things" (1John 2:20).

Works cited

• Gialopsos, Philip G. (1997), The seven sacraments of the Greek Orthodox Church, Richmond, Virginia, USA: Black Swan Books, Inc., ABAA, ILAB 
• Ware, Timothy (Kallistos) (1963), The Orthodox Church, London, UK: Penguin Books (published 1997), ISBN 9780140135299 
• Sokolof, Archpriest Dimitrii (1899), Manual of the Orthodox Church's Divine Services, Jordanville, New York: Holy Trinity Monastery (published 2001), ISBN 0-88465-067-7, http://www.ccel.org/ccel/sokolof/services.toc.html 
• The Great Book of Needs: Expanded and Supplemented (Volume 1): The Holy Mysteries (v. 1), South Canaan, Pennsylvania: Saint Tikhon's Seminary Press, 2000, pp. 132-136, ISBN 1-878997-56-4, http://www.stspress.com/products-page/service-books/great-book-of-needs-vol-1/