The Sacrament of Marriage

The Sacrament of Marriage: An Introduction

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The Sacrament of Marriage: The Crowning Service

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Preliminary Thoughts

Let me first begin with some clarifications in regard to my previous presentation, which will go in the following order: Marriage: Growing in Love, Marriage and the Trinity, Marriage and the Person of Christ, and 2nd Marriage.

Marriage: Growing in Love

Marriage brings both spouses to salvation. It allows the person to feel uncomfortable. Feeling uncomfortable, in the case of marriage, is a good thing. It allows us to learn and become a better person. Also, we come face-to -face with our “real-self” because we have to become humble, giving, loving, caring, compassionate, for our spouse. We confront our sins in a way that is starkly different from our singlehood. Our sin now has a direct affect on our spouse and children. Often, the uncomfortable factors, and the challenge to “change” that are set before a spouse, are termed as “failures” by the intellectual elites of our time as well as the society at large. When in fact, those are the very things that help the spouse to become a better Christian; hence a better couple!

Marriage is a process, which begins at marriage and ends with salvation in Christ. In my Marriage Sermon titled, “Growing In Love,” which was preach at three weddings, I spoke about how “love” in America is characterized as something we “fall into.” The idea that love is somehow a “falling in” is incorrect. We normally speak of falling into a ditch, or falling and hurting oneself. And we use this same language and imagery to describe a love that two people have for each that is suppose to be divine. It speaks volumes about the culture that we are currently living in. Love is not, and never can be something that you or I fall into. It is rather something that we “grow into.” Trials, tribulations, sadness, joy, happiness, bliss, fun etc., are all wrapped up into a bundle and handed to us in the journey we call marriage. And through it all, we are to “grow in love” as husband and wife.

Attending so many wedding receptions, seeing the marriage proposals on facebook, the “feeling” or “idea” seems to be that couple has reached the pinnacle of their relationship. The message that is being conveyed is that the couple has accomplished something great. This is far from the truth. The marriage service along with the reception is only the beginning. I agree that there should be rejoicing and overwhelming joy in the marriage service and reception, but at the same time there should be a level of measured awareness that the couple has about the journey they are about to embark on.

Marriage and the Trinity

There is and idea that in marriage there must be one leader. There is also another idea that both spouses can be leaders in different areas of the marriage. To be honest, both perspectives have the possibility of making a marriage fruitful. However, do we really need to identify a “leader?” Marriage is a sacrament like no other. It brings two individuals together for a divine purpose that is eternal. It’s the one sacrament that involves three persons—husband, wife and Christ. The other sacraments have one individual and Christ. Further, if marriage is divine, as the Christ says it is, shouldn’t it be something radically amazing and different—in a good way—in way that it makes us realize that there is hope for the best in every human being?

Wanting to be a leader…wanting to be the “top-gun”…wanting to #1, these are ideas that we impart in to our spirituality and Christian experience because of our worldly experience. Marriage is suppose to be “other worldly”—heavenly to be exact. If such is the case, then shouldn’t we mirror what is heavenly?

The Trinity is the core belief of the Christian faith. The Father, the Son and the Holy Spirit are three different persons but with one essence, energy, and will. All three work in perfect harmony and unity. Indeed the God the Father is the Monarch (as the Church teaches) eternally begetting the Son and the Holy Spirit but never is there a dominance or superiority of the Father over the Son or the Holy Spirit. So, similarly in marriage there is a possibility that someone can lead but never in a dominating or superior way; rather in unity and equality at all times. Nevertheless, the Trinity, having it distinctions in three Persons, has different functions. The Father is the originator, the Son is the Person that manifested Himself to the world to redeem mankind, the Holy Spirit is the Comforter who pours out gifting to the all those who believe. So, you see, the three Persons have a their own “ministries” so to speak but are united is perfect love. The Trinity is One God.

The idea that there could be a unity within diversity has always been the quest of philosophers and scholars. Both unity and diversity seem to be an impossible couple. But Christianity is the only religion that attempts to answer such a question and thus proposed a solution. If, for the Christian, unity within diversity could be found in the Trinity, then is it not possible to have the diversity that is particular to the husband and wife be joined with perfect unity and love in marriage, which is divine? Absolutely! Like the Trinity it is possible for both the husband and wife to work in unity while carrying out their particular functionalities within marriage. This leads us to realize that heaven, the divine, is possible here on earth.

Marriage and the Person of Christ

As Orthodox Christians we uphold the faith as handed down to us by the Fathers of the Church through the three holy Ecumenical Councils, which are, Nicaea, Constantinople and Ephesus. This faith states that in the Person of Christ, there is the fullness of humanity and the fullness of divinity. Both the divine and human are functioning together in the one Person of Christ. Neither the divine mixes with the human, nor does the human mixes with the divine. Both maintain their particular properties. However, both divine and human operate perfectly in the one person of Christ. Here, like the great truth of the Trinity, we as humans, can only explain with limitations. However, such limitations do in no way diminish the truth. For Christ is one person—fully God and fully man. Likewise, marriage is divine, because Christ is bringing two individuals together. (Furthermore, we should be reminded that we as humans have the “divine” always in us because we are created in the image and likeness of God.) Marriage is also human because the two individuals are by nature human. This divine and human are being joined together during the marriage service. This is the reason why marriage is not “only” about two people “finding” each other; or even, it’s not “only” about having children and leaving a legacy; but rather that Christ is in the marriage; and therefore, the marriage, once “crowned,” is perfect humanity and divinity working together in unity.

2nd Marriage

2nd marriage is a touchy subject, especially in our time and day. Christ clearly states that divorce is wrong, with the exception of adultery. Since marriage is divine it cannot be dissolved as the Catholic Church does with the practice of annulment. Marriage once it happens has an eternal dimension. That is exactly why divorce is not permissible. Nowhere in the Bible is divorce condoned or 2nd marriage allowed. That said, the Church understands that men and women are flawed and in need of help. That includes broken marriages. The world is not perfect and neither are men or women; so the Church must deal with marriages, as it deals with other things, finding solutions to problems and allowing for restoration.

The idea that marriage is divine and something that is eternal can also apply to other Christian experiences as well. For instances, the Eucharist, the Body and Blood of Christ, received by the Orthodox Christian on Sundays, is an eternal experience. In other words, the Body and Blood of Christ becomes a part of who we are, both physically and spiritually. If we receive It in an unworthy manner it will have eternal ramifications.

Everything that we do on this earth, either to ourselves or to others, has consequences. That is, there are always those psychological scars that we have when we take part in sin. The point is no matter what we have done or where we have been, the memories will always be with us. It is a reminder that sin has past, present and future dimensions. Yes, we are forgiven, but since we are a part of a sinful world, the scars remain. Similarly, marriage when it is broken will be a part of who we are. But the good news is we can learn from it and move on, making better choices and decisions in the future.

Divorce, pastorally speaking is necessary in some rare cases. There is always the rule, but with ever rule there is the exception. The exception is not to be abused or misused but only validated with utmost caution and when deemed necessary. Even is such cases, were there is justification for divorce the eternality of marriage remains. That is, the consequences have to be experienced even if it is unjust. The rain falls on the just and the unjust. Therefore, even in marriage, if we find ourselves being unjustly treated, we still have to suffer with the consequence. So, this is in fact the underlying idea behind the “eternalness” of marriage: that good or bad, marriage, like anything else in life that is highly significant, will always be a part of who we are. We cannot escape it, but rather use it to become a better person in Christ. And hopefully, the God who is eternal, will take our weakness and faults, and through His eternal love, receive our repentance, so that we will reign with Him in everlasting life.

Part 2: The Crowning

Crowning is the putting of a circular object with a hollow center onto the head of a person that signifies royalty. A quick look at ancient history tells us that both the Greek and Roman civilizations used crowning in different circumstances in order to either signify royalty or achievement. For example, kings and queens would be crowned; and for the Greeks the winners for the various Olympic games would wear a crown made of interlocking leaves and branches. So the idea of crowning is not something unique to the Orthodox Church. In fact, it was a practice adopted from the Gentile (non-Jews) community by the early Christians. There was some opposition toward this adoption, such as the early Christian writer Tertullian (160-220). By the 5th century, however, crowning was the norm. St. John Chrysostom writes about it on his book title “Marriage and Family Life.”

When we look into the Bible we see that it speaks about a sort of spiritual crowning in various places. Specifically this is connected to the idea of kingship, holiness, endurance and even martyrdom.


In Psalm 8:5, St. David writes about the exalted state of humans, “You have made him a little lower than the angels, and you have crowned him with glory and honor.” St. Peter identifies all Christians as being a part of the royal priesthood a holy nation, chosen by God. (1 Peter 2:9)

Holiness and Endurance

As alluded to in the previous presentation on Betrothal, marriage is a path to holiness. If that is the case, then there will be many trials and tribulations. The husband and wife are called to overcome these trials and tribulations and receive a crown of life as written in the book of St. James 1:12, “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him.”


How could martyrdom be connected to marriage? It is almost comical to think of marriage as a sort of martyrdom if interpreted incorrectly. Marriage is martyrdom, not because marriage is the eventual death of other person, a kind of gloomy analogy that makes marriage seem dark and sad. But it is the opposite! Marriage allows the spouse to work on certain weakness and even sins because the ultimate goal is to make marriage a good experience. Therefore, martyrdom is the death of what is “bad” in us, which the spouse attempts to eliminate for the sake of the marriage, that normally would not be dealt with if single.


Gold Necklace

One would assume that a crowning requires crowns. Not so for the Indian Orthodox Church! In the IOC it is common practice to use gold necklaces for both the bride and groom. The Priest, taking the gold necklace with his hand and hovering over the head of the groom first and then the bride, makes the sign of the cross, which is followed by a counter-clockwise circular motion; this is done twice. For the third and last time, the sign of the cross is completed, but now followed by clockwise circular motion, hovering over the head.

Gold necklaces are seen as a sign of royalty and prominence in the state of Kerala, India, so the IOC, along with other Christian denominations has opted to use necklaces. Plus, the necklaces can be worn, as continuing sign of the crowning, unlike actual crowns. 


The Minnu is taken from Hindu tradition. The Hindus call it thali, which is in the shape of a banyan leaf. For the Christian it has transformed into the shape of a “tongue of fire” symbolizing the Holy Spirit coming down from heaven. On the minnu itself are seven or twelve beads that make the sign of the cross. The minnu is placed on a thread, which is actually three or seven threads tightly woven together. After the crowning, the groom is given the opportunity to tie this thread with minnu around the neck of the bride. Then, as a symbol of her marriage, the bride wears the minnu around her neck all the time. It is taken very seriously to the present day. 


The Manthrakodi is the garment that the bride will wear later on as a sign of her new union with her groom. This garment is folded a few times on that it can be placed properly over the head of the bride after the thread with minnu is tied. The Manthrakodi is a Hindu tradition, so once again we see that the Syrian Christians of Kerala are not apprehensive about adopting “reasonable” Hindu traditions. Another word for Manthrakodi is simply veil. This “veiling” is prevalent in the mostly all oriental customs. We see this in Jewish tradition as well.  Genesis chapter 24, when Isaac meets Rebecca for the first time, her face is completely veiled. Finally, the Manthrakodi represents the purity of the bride. This is why we see St. Mary with her head always covered.

Anointing of the Sick

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Currently in the Malankara Orthodox Syrian Church, this Sacrament is almost, if not always, administered when someone is terminally ill, due to the real possibility that the person will soon pass away. However, historically, it has been used for the purpose of bringing healing for the sick, regardless if it is terminal. The Bible clearly indicates in James 5:14-15 that “if anyone is sick, he or she should call upon the elders of the church, let them pray over them, and anoint him or her with oil in the name of the Lord Jesus Christ.” The Bible is clear that one of the primary objectives of the church is to bring physical healing. Christ focused on healing in his ministry. (Mat. 9:35, Mat. 9: 20-22) Healing was an intrinsic part of the early church and continues to be so even now. From the beginning, sickness and sin have been coupled together. Healing for the sick also meant forgiveness of sins. That is why in in James 15 it says, “…the prayer of faith will save a sick man…and if he had committed sin, he will be forgiven.” Therefore, the anointing of the sick is healing for body and soul. Further, there has always been a connection between sin and sickness, as we read in the healing of the blind man (John 9).

The laying on of hands has always been "standard operating procedure” for healing, (Luke 4:40, Matthew 19:13, 15) but why the need for oil? Paul Meyendorff, in his book, “Anointing of the Sick” (2009) writes, “Thus the Christian practice of using oil was nothing new, simply the Christianization of elements from the cultures in which they lived.” Oil is now consecrated in the name of Christ, being used specifically for the purpose of healing for the Church. Initially, there was no liturgical service for the anointing. There is evidence that it was a domestic practice in the early church and then beginning around the fifth century the practice became exclusively the right of the priest. For instance, the oil would be consecrated in the church but the faithful would be able to take it home and use it when needed. It was the “aspirin” of the ancient world. As the centuries passed, the oil was consecrated at church (same as  before) but now kept in the church for the priest to administer when needed.

The Sacrament is structured in the following manner:

Songs, Permion, Sedro, Etro, Catholic and Pauline Epistle, Gospel,

And then the priest says:

O Christ, Our God, the Good and true Healer, to whom all pains, both hidden and manifest, are simple, even now we ask for Your compassion on behalf of Your servant [name] who is laid up with illnesses and has taken refuge in Your mercy and seeks Your compassion, O Lord, for help for his/her illnesses and healing for his/her limbs.  Rebuke, O Lord God, his/her pains and put an end to his/her diseases, suppress his/her suffering and chase away all wounds and scourges of wrath so that he/she might rise up and give You thanks for all Your goodness to him/her, and Your Father and Your Holy Spirit, now.  .  .

C:  Amen

The priest puts his hand on the head of the sick one and says:

In Your Name, O Father and Son and Holy Spirit, I place my weak hand upon Your servant [name] so that through Your love Your mighty right hand that is full of help might overshadow him/her.  May You visit him/her according to the abundance of Your mercy and Your love for mankind.  Shower upon him/her Your compassion and sprinkle Your goodness upon his/her weakness.  Bestow upon us Your help and gird him/her with hope and Your unconquerable truth.  Remove from him/her all pains and illnesses and harmful scourges and trials that are beyond his/her strength.  Give him/her the true strength that comes from You.  Give joy and gladden his/her sadness by Your salvation so that he/she might rise up before You in righteousness and, without ceasing, give You thanks for Your goodness, and worship You and give glory to Your divinity, Our Lord and Our God, forever.

C:  Amen

Then the sick one makes a confession.  [195]

Then the priest anoints the oil of anointing on the forehead, on the chest and on the knees, saying:

May you be purified and sanctified.  May the debts and the sins that you have committed, whether willingly or unwillingly, whether knowingly or unknowingly, be forgiven you.  May all evil thoughts and satanic actions be put away from you,

D:  Barekhmor
P:  In the name of the Father

D:  Amen

P:  And of the Son

D:  Amen

P:  And of the Holy Spirit unto eternal life. 

D:  Amen.

With this holy oil and by His loving kindness, may God forgive you whatever [sins] you have committed by the weakness of [the eyes, nose, lips, tongue, ears, hands, feet]

D:  Barekhmor
P:  In the name of the Father

D:  Amen

P:  And of the Son

D:  Amen

P:  And of the Holy Spirit unto eternal life. 

D:  Amen.

The Sacrament of Holy Baptism

Baptism Part 1: Preparation for Baptism

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Link to PowerPoint Slides

In the Sacrament of Holy Baptism, ascribed by the West Syriac Tradition, there are two parts. The first part is the preparation for Baptism, and second, the baptism proper. The first part consists of: the prayer for the making of a catechumen (from the Latin/Greek meaning the one being instructed); breathing of the Holy Spirit, signing of the cross without oil, prayers of exorcism; the renunciation and condemnation of the devil (by the God-parent); the acceptance of Christ; and the recitation of the Nicene Creed. All of which is a call to Baptism.

1) Prayer for the Catechumen

The first prayers are for a catechumen, that is, the one who is getting ready for Baptism. In the early Church adults were the first converts and so there was an understanding by the Catechumen about what he or she was getting ready for. Thus, the songs, (which are essentially prayers versified), are followed by Permion, Sedro, Epistle Reading, and finally the Gospel Reading.

“The Didascalia does not mention any post-baptismal rite (except again for the Eucharist), nor does it speak of preparatory rites. Nevertheless it seems to have been acquainted with a kind of catechumenate at the beginning of which there was a profession of faith; elements of instruction, however, do also seem to have followed baptism.” (Baptism and Chrismation in the Syriac Tradition of III—IVth Centuries, Orthodox Teaching on the Sacraments of the Church, Prof. Harald Buchinger, November 2007)

2) Breathing of the Holy Spirit

 “In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” (Genesis 1:2)

When we look back to the beginning, that is, the creation (Genesis 2:7), we see that God created through his breath. He gave life to man by breathing into his nostrils. Again, in Ezekiel 37, we see God conversing with Ezekiel. The dialogue is about the “dry bones” and could they possibly be brought back to life.  God instructs Ezekiel to prophesy to the bones that he will make “breath enter into them” to give them life. (Excerpt from Breath of God)

“Breathing is the essential biological function that keeps us alive, a function also that makes us totally dependent on the world. And the world is hopelessly polluted with sin, evil and death. (Of Water & The Spirit, A Liturgical Study of Baptism, Fr. Alexander Schmemann)

3) Signing of the Cross without Oil

From now on let no one cause me trouble, for I bear on my body the marks of Jesus. (Galatians 6:17). This mark tells the Devil that you belong to Christ.

In the early Church the catechumen was brought to the bishop who was the shepherd of the local church. From there, the intentions of the catechumen would be examined. Then, his name would be written in the register of catechumens. Finally, he made three signs of the cross on the catechumen’s head and laid his hands on him. (Of Water & The Spirit, A Liturgical Study of Baptism, Fr. Alexander Schmemann)

4) Prayer of Exorcism

Dialogue telling the devil  “this person who has been marked has nothing to do with you?”

“I who am being baptized, renounce you Satan, your armies, your messengers, all the fear of you, and all of your deceitfulness.” (Service of Baptism)

“Our first affirmation then is that there exists a demonic reality: evil as a dark power, as a presence and not only absence.” (Of Water & The Spirit, A Liturgical Study of Baptism, Fr. Alexander Schmemann)

5) Renunciation of Satan

The earliest Syrian sources do not point a renunciation of Satan. (Baptism and Chrismation in the Syriac Tradition of III—IVth Centuries, Orthodox Teaching on the Sacraments of the Church, Prof. Harald Buchinger, November 2007)

Fr. Schmemann writes that ‘the renunciation of Satan, was a renunciation of the world, of the idolatry that permeated the culture.’

6) Acceptance of Christ

“I who am being baptized confess and believe in You, Lord Jesus Christ, and in all the doctrines which You have divinely entrusted through the Prophets, the Apostles, and the Holy Fathers.” (Service of Baptism)

An explicit profession of faith is not part of early Syrian tradition. (Baptism and Chrismation in the Syriac Tradition of III—IVth Centuries, Orthodox Teaching on the Sacraments of the Church, Prof. Harald Buchinger, November 2007)

“This decision and this oath are taken once and for all; they are not to be reconsidered and re-evaluated from time to time.” (Of Water & The Spirit, A Liturgical Study of Baptism, Fr. Alexander Schmemann)

7) Nicene Creed

Declaring that you are a believer means reciting the Nicene Creed. This is a public affirmation of your allegiance to Christ and His Church.

“So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven.” (Matthew 10:32)

The entire faith is given to each, and each one is responsible for the whole faith.” (Of Water & The Spirit, A Liturgical Study of Baptism, Fr. Alexander Schmemann)

Baptism Part 2: Baptism Proper

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7) Anointing with Holy Oil

In the Syriac tradition there was only one pre-baptismal anointing known as rushmo or mark (The Shape of Baptism: The Rite of Christian Initiation, Aidan Kavanagh, 1978) taken from Syriac Old Testament, Exodus 12:23, “For the LORD will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to enter your houses to strike you.” and Ezekiel 9:4.  It is a representation of the marking of the homes of the Israelites.

The Holy Oil is also for healing for sin and body. This the same oil that is used for Anointing of the Sick. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.  (James 5:14)

“…Syrian baptismal initiation centered on the Jordan event as type and emphasized the manifestation there of Jesus as prophet, priest and king—the Anointed One…But the emphasis is on the anointing. “In the process of ritualization, therefore, it was the anointing that became, in Syria, the first and only visible gesture for central event at Christ baptism.” (The Shape of Baptism: The Rite of Christian Initiation, Aidan Kavanagh, 1978)

8) Blessing of the Waters

Water is poured into the baptismal font via warm water on the right hand and cold water on the left hand. This pouring of hot and cold water was done for practical reasons, that is, water

Breathing: “In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” (Genesis 1:2)

Invocation of the Holy Spirit: Similar to the Epiclesis in the Qurbana, here the Priest, being the representative of God on earth, calls down the Holy Spirit to fill the waters with His divine presence. Here we see that there is prayer of the Prophet Elijah (1 Kings 18:37) exactly as seen in the Qurbana. Following this “Answer me, O Lord” a series of prayer are chanted, three in all, symbolizing the completion. Further, it symbolizes the Holy Trinity, as is customary with liturgical practices in the Orthodox Church.

9) Anointing of the Waters

Holy Chrism: The waters are sanctified by applying drops of Chrism into the baptismal font in the sign of a Cross. But before he applies the droplets of Chrism, the Priest holds the bottle of Chrism over the waters and says the following: O God, the waters saw You, O Lord, the waters saw You, and were afraid. (Ps. 77:17) The voice of the Lord is upon the waters; the glorious God thundered. The Lord is upon the great waters. (Ps. 29:3); Glory be to the Father and to the Son and to the Holy Spirit; now and always, forever and ever. For each chant, except the last, which is Amen, the Deacon says, Halleluiah. The Chrism over the water is the Holy Spirit over the waters. It is He, the Holy Spirit that is present and hovering of the waters and making it more than just an element of nature. Now it becomes a “channel” where a human is changed from old to new, death to life. (It is interesting to note that Holy Oil is used to anoint the baptismal water in the Eastern Orthodox Church, not Chrism)

Sign of the Cross: After having put the bottle of Chrism down, the Priest flutters his right hand (like a dove) and makes the mark of the Cross by invoking the name of the Trinity.

The Sacrament of Chrismation

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10) Chrismation

  1. Before sanctification of the water; forehead (consecrated Olive Oil, but not Chrism). (rushma-mark)
  2. Between the sanctification of the water and the water baptism; the whole body (Not practiced in the MOSC anymore).
  3. Immediately after the water baptism; the organs of sense (eyes, ears, nose, tongue, skin) with Chrism - this anointing is referred to as Chrismation. (hatma-seal)
In at least one case, the anointing of the head leads into an unction of the whole body, showing however that concern for decency that generally characterizes early Syrian Christianity wherever women are involved.
— Baptism and Chrismation in the Syriac Tradition of III—IVth Centuries, Orthodox Teaching on the Sacraments of the Church, Prof. Harald Buchinger, November 2007
The Chrism that is used for the ritual anointing is a mixture of olive oil, balsam, wine, and some forty aromatic substances, symbolizing the fullness of sacramental grace, the sweetness of the Christian life and manifold and diverse gifts of the Holy Spirit. The Chrism is also called the holy Myron. Chrism, prepared and consecrated periodically (usually once in ten years - has been the trend in the Malankara Orthodox church in recent years) during the Great Lent - ideally on Holy Thursday, is the antitype, the visible tabernacle of the Holy Spirit.
— Professor Tenny Thomas

After the candidate is immersed, or rather the Priest pours the baptismal waters over the candidate, from the North, South, East and West, which is also the sign of the Cross, the Priest then gives the candidate to the godparent; or if it is an adult the Priest instructs the candidate to dry off and accompany the godparent. Baptism is a sign of a new life in Christ, and now the candidate enters the Sacrament of Chrismation, which makes he or she partakers of the Holy Spirit.

Note: It should be noted here that the giving of the candidate to the godparent, or if it is an adult candidate the handing over, the godparent is instructed to guide and teach the way of faith to the baptized without any reservations. Therefore, the godparent must be Orthodox. There is no exception to this rule. For, how can a non-Orthodox instruct or bring up the baptized as Orthodox?

Either if it is a baby or an adult, the candidate who is wet with the waters of baptism, now enters the Sacrament of Chrismation, which is intrinsically tied to the Sacrament of Baptism. Chrismation is the completion of Baptism. That is why when a non-Orthodox desires to become Orthodox, there is an evaluation whether or not there was a valid Triune baptism in another Church (this is a hotly debated idea). Once that evaluation is complete if the determination is made that the candidate received a valid Triune baptism, and then he or she will receive the Sacrament of Chrismation. The Chrism is applied in the name of the Father, Son and Holy Spirit to the forehead and then subsequently the sign of the Cross is made on both hands and feet.

[Now the priest turns to the baptized and dipping his thumb into the Holy Chrism, signs him/her on the forehead in the form of a Cross saying:]

Priest: By the Holy Chrism, which is the sweet fragrance of Christ, the mark and sign of true faith and the perfection of the gift of the Holy Spirit, [Name] is sealed


PriestIn the name of the Father   


Priestand of the Son


Priestand of the living and Holy Spirit, unto life everlasting


At this point the Church believes that the candidate has entered into the fullness of the faith, that is, he or she is completely inducted into the Body of Christ.

11) Crowning

The crowing is a visible sign to the people who are attending the baptism service that the newly baptized is a part of the royal priesthood. (1Peter 2:9) He or she joins the kingship of Christ, becoming royalty.

If we endure we will reign with him.
— 2 Timothy 2:12

The Holy Communion follows the Crowing. Then, the crow is removed.  Instruction to the Godparent follows. This is end the service of Baptism.