“Purge me with hyssop, and I shall be clean; wash me and I shall be whiter than snow.” (Ps 51:7)

Baptism is the Holy Sacrament through which we are born again by being immersed in water three times in the name of the Holy Trinity: the Father, the Son and the Holy Spirit. The Sacrament of Baptism has the primacy among the Seven Holy Sacraments for it is the door through which the individual enters the Church (as a congregation) and is given the right to partake of the rest of the Sacraments.

Institution of the sacrament

Lord Jesus Christ instituted this Sacrament after His blessed resurrection, having completed our redemption and having made salvation available, He said to His disciples, “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” (Mt 28:18-19), and “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mk 16:16). Thus baptism is necessary for salvation as the Lord indicated, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God” (Jn 3:5).

How does baptism save us?

Salvation simply means remission of sins and it is written, “Without shedding of blood [death] there is no remission” (Heb 9:22). Salvation is made available through the redemptive death of Lord Jesus Christ on the cross. In order to have a share in this salvation, we must share the death and resur rection of the Lord. Therefore, St. Paul said, “That I may know Him and the power of His resurrection and the fellowship of His suffering being conformed to His death” (Phil 3:10). Unless a person undergoes such death, he/she will not be saved! Now how can we undergo such death? How can we share the death of the Lord? The answer is “Through Baptism”. St. Paul said, “Or do you not know that as many of you were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death” (Rom 6:3-4). It is our death and burial with the Lord through baptism that saves us and makes us share the glories of His Resurrection. St. Paul affirms, “For if we have been united together in the likeness of His death baptism], certainly we shall be in the likeness of His resurrection… now if we died with Christ, we believe that we shall also live with Him” (Rom 6:5-8). The salvation that began with our death and burial with Lord Jesus through baptism continues to be effective in us also through death. We obtain salvation through death and our bodies must always remain dead in relation to worldly lusts. For as long as the body is dead to sin, salvation lives in it, but when carnal lusts rise from this death, we become liable to lose our salvation since salvation is only attained through death.

— This is why St. Paul says:

• “Reckon yourselves to be dead indeed to sin, but alive to God in Christ our Lord. Therefore do not let sin reign in your mortal body that you should obey it in its lusts.” (Rom 6:11-12).
• “If by the Spirit you put to death the deeds of the body, you will live.” (Rom 8:13).
• “Those who are Christ’s have crucified the flesh and its passions and desires.” (Gal 5:24).
• “I have been crucified with Christ; it is no longer I who live, but Christ lives in me.” (Gal 2:20).
• “For you died, and your life is hidden with Christ in God.” (Col 3:3)
• “Always carrying about in the body the dying of the Lord Jesus.” (2Cor 4:10).
• “Therefore put to death your members which are on earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.” (Col 3:5).
• “He who has died has been freed from sin.” (Rom 6:7).

In what ways can a person receive baptism?

The most common way we receive the true baptism submersion into water at 40 days and 80 days (boys and girls respectively). Baptism is not restricted to this time period but rather can occur at any age before or after.

A second way a person receives baptism is through martyrdom. Martyrdom is dying because for your faith (while confessing your faith etc.). We know that Jesus suffered through this during his crucifixion. He himself says “… Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with…” when speaking the sons of Zebedee. At this time Jesus had already been baptized in the Jordan and was rather referring to the baptism of martyrdom. This is the baptism that the thief on the right hand side of Jesus was baptized with. He believed that Jesus was the Son of God and Jesus promised that on that day he would be in paradise with him. This is the reason why Jesus mentioned “Whosoever therefore shall confess me before men , him will I confess also before my Father which is in heaven” (Matt 10:32). The thief confessed before the people at the cross and he received his promised reward.

“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes.” (Ezek 36:26-27)

In the biological order, a creature must first be born, and then it must grow. Likewise, in the spiritual order of grace, we are born again in Baptism and then we must grow in the spiritual life and bear the fruits of the Spirit (Gal 5:22-23). We also need to acquire the spiritual power that will enable us to overcome Satan and his army “for we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedne ss in the heavenly places” (Eph 6:12). The Holy Sacrament of Confirmation induces us into God’s spiritual army and the lay priesthood of believers. Our body becomes a temple of the Holy Spirit (1 Cor 6:19) who helps us grow in the spiritual life. Confirmation is a kind of Pentecost to the baptized person.

Institution of the sacrament

The roots of this Sacrament are clear in both the Old and New Testaments. In his sermon on Pentecost, St. Peter quotes the famous words of Joel the Prophet; “I will pour out My Spirit on all flesh” (Acts 2:17; Joel 2:28). Other Old Testament prophets who speak of this same promise of the Spirit include Ezekiel (Ezek 16:9; 36:26-27). Moreover, our Lord Jesus Christ instituted this Holy Sacrament through His various promises for granting the Holy Spirit.

• “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out ofhis heart will flow rivers of living water. But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” (Jn7:37-38)
• “And I will pray the Father, and He will give you another Helper, that He may abide with you forever – the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.” (Jn 14:16-17).

Its independence from baptism

• “Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus . Then they laid hands on them, and they received the Holy Spirit.” (Acts 8:14-17).
• “When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them.” (Acts 19:5-6).

Administration of the sacrament

Our fathers the Apostles administered this Sacrament by laying on of hands directly after Baptism as mentioned in the Holy Book of Acts (Acts 8:14-17; 19:5-6). Laying on of hands for the dwelling of the Holy Spirit is a specific rite of the Apostles (and their successors the Bishops). In Acts 8, Philip, the deacon and evangelist, preached and baptized the people of Samaria but did not grant them the gift of the Holy Spirit. The Apostles came and later confirmed these new believers with the gift of the Holy Spirit through the laying on of hands (Acts 8:14-17). As the number of believers increased, it was not possible for the Apostles to wander all countries and cities to lay hands on the baptized. So they established Chrismation (Gr. chrismatis, “anointing”) in addition to the laying on of hands:

• “You have an anointing from the Holy One.” (1 Jn 2:20)
• “The anointing which you have received from Him abides in you … the same anointing teaches you concerning all things.” (1 Jn 2:27)
•  “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)

Chrismation is performed by anointing the person receiving the  sacrament with holy oil called “myron” meaning perfume. This is a symbol that the person has been anointed with the Holy Spirit.

“You prepare a table before me in the presence of my enemies.” (Ps 23:5)

In the Sacrament of the Eucharist, believers eat Lord Jesus Christ’s Holy Body and drink His precious Blood under the physical appearance of bread and wine. This Sacrament is called the Sacrament of all Sacraments and/or the crown of the Sacraments.

Institution of the sacrament

Our Lord instituted this Sacrament on Covenant Thursday, just a few hours before His arrest and trial. After He had washed the feet of the disciples as a sign of their repentance and preparation, “He took bread, blessed it and broke it, and gave it to the disciples and said, ‘Take, eat; this is My body.’ Then He took the cup, and gave thanks, and gave it to them, saying, ‘Drink from it all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins’” (Mt 26:26-28)

St. Paul said, “The Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’ In the same manner He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.’ For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Cor 11:23-26)

Regarding the changing of the bread and wine into the body and blood of Christ

Our Lord spoke about this Sacrament openly to the Jews but they “quarreled among themselves saying, ‘How can this Man give us His flesh to eat?’” (Jn 6:52). Moreover, many of the disciples protested saying, “This is a hard saying; who can understand it?” (Jn 6:60). When Lord Jesus explicitly emphasized His real presence in the Sacrament, it was written, “many of His disciples went back and walked with Him no more” (Jn 6:66).

“[Jesus Christ], by his own will, once changed water into wine at Cana of Galilee. So why should we not believe that he can change wine into blood? … We should therefore have full assurance that we are sharing in the body and blood of Christ. For in the type of bread, his body is given to you, and in the type of wine, his blood is given to you, so that by partaking of the body and blood of Christ you may become of one body and one blood with Him.” (St. Cyril of Jerusalem).

St. John of Damascus wrote the following about the question of how this transformation of the bread and wine takes place;

• “And now you ask how the bread becomes the body of Christ, and the wine and the water become the blood of Christ. I shall tell you. The Holy Spirit comes upon them, and achieves things which surpass every word and thought … Let it be enough for you to understand that this takes place by the Holy Spirit” (St. John of Damascus).

Benefits of the sacrament

Unification of Believers: “For we, being many, are one bread and one body; for we all partake of that one bread” (1 Cor 10:17)

Abiding in Lord Jesus Christ: “He who eats My flesh and drinks My blood abides in Me, and I in him” (Jn 6:56). Consequently we bear the fruits of the spirit, “He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (Jn 15:5)

Obtaining Eternal Life: “Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day… He who eats this bread will live forever” (Jn 6:54,58)

Growth & Maintenance of Our Spiritual Life: “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you… For My flesh is food indeed, and My blood is drink indeed… he who feeds on Me will live because of Me” (Jn 6:53,55,57)

Salvation & Remission of Sins: “This is My blood of the new covenant, which is shed for many for the remission of sins” (Mt 26:28)

Priest Hood

“Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders [priests] sitting, clothed in white robes; and they had crowns of gold on their heads” (Rev 4:4)

The Sacrament of Priesthood is the Holy Sacrament by which the Bishop lays his hand on the elected candidate in order for the Holy Spirit to descend on this person to grant him one of the priestly ranks. As a result, the ordained person is granted the authority to perform the ministry of the Church, whether the Holy Sacraments, teaching or others. This process is called “Laying of hands” or “Ordination.”

The Institution of the sacrament

Lord Jesus Christ instituted this Sacrament when He chose the twelve of His followers and consecrated them for ministry, “He called His disciples to Him, and from them He chose twelve whom He also named apostles” (Lk 6:13). He gave them the authority of absolution and binding, “He breathed on them, and said to them, ‘Receive the Holy Spirit’. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (Jn 20:22-23). Notice that this took place before the Pentecost and the gift of the Holy Spirit here is the gift of ordination. Only to them He said, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and of the Holy Spirit” (Mt 28:19) and only to them He delivered the mystery of His Body and Blood (The Eucharist).

Honour of Priesthood

St. Paul said, “No man takes this honor to himself, but he who is called by God” (Heb 5:4) and “Let the elders [priests] who rule well be counted worthy of double honor” (1 Tim 5:17), for the Priesthood is:

— A divine choice, call and appointment

• “Then He appointed twelve, that they might be with Him and that He might send them out to preach and to have power to heal sicknesses and to cast out demons.” (Mk 3:13-15).
• “As they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’ Then, having fasted and prayed, and laid hands on them, they sent them away.” (Acts 13:2-3).

— Faithfulness and Stewardship

• “Let a man so consider us, as servants of Christ and stewards of the mysteries [Sacraments] of God. Moreover it is required in stewards that one be found faithful” (1 Cor 4:1-2).
• “Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion in due season? Blessed is that servant whom his master will find so doing he comes.” (Lk 12:42-43).

— Consecration or Sanctification

• Lord Jesus Christ said, “for their sakes I sanctify Myself, that they also may be sanctified by the truth” (Jn 17:19). To sanctify means to consecrate; our Lord has consecrated Himself for the ministry and redemption. Likewise, all ranks of the Priesthood are consecrated for the ministry according to the example of Lord Jesus Christ, the Great High Priest.

Orders of Priesthood

There are three different orders of priesthood (ordination) in our church. These are deacon, priest and bishop.

Deacon

• St. Paul said, “Deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of faith with a pure conscience. But let these also first be proved; then let them serve as deacons, being found blameless… Let deacons be the husbands of one wife, ruling their children and their own houses well.” (1 Tim 3:8-9,12)

Priest

• The priest has the right to administer all the Church Sacraments except the laying of hands and ordination, which is reserved to the Bishop or someone above him. He teaches the people the word of God, explains to them the dogmas and rites, and leads them to the way of righteousness “For the lips of a priest should keep knowledge, and people should seek the law from his mouth; for he is the messenger of the Lord of hosts.” (Mal 2:7) He is a father who pastors his children compassionately, visits them with tenderness care and love, as he is zealous for their salvation. He humbly serves them as Lord Jesus washed the feet of His disciples.

Bishop

St. Paul said, “A bishop must be blameless, as a steward of God, not self- willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.” (Titus 1:7-9)

This is the highest rank of the Priesthood. Bishops are distinguished from Priests by having the perfection of the Priesthood and the authority to lay their hands and ordain all the deaconry and priestly ranks in their dioceses.

“It is not good that man should be alone; I will make him a helper comparable to him.” (Gen 2:18)

Marriage, as a Sacrament, belongs to an entirely different order than the mere union of man and woman through civil contract. It basically regards a husband and wife as symbols of another marriage; namely, the marriage of Lord Jesus and the Church:

• “Wives, submit to your own husbands, as to the Lord … therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.” (Eph 5:22,24)
• “Husbands, love your wives, just as Christ also loved the church and gave Himself for it … so husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.” (Eph 5:25,28-29)

Institution of the sacrament

Holy Scripture does not explicitly mention when our Lord instituted this Sacrament. Nevertheless, some fathers have said that He instituted it when He attended and blessed the wedding at Cana of Galilee (Jn 2:1-11) others have said that the Lord instituted it during His discussion with the Pharisees about divorce when He said, “What God has joined together, let no man separate.” (Mt 19:6).

In any case, St. Paul explicitly calls marriage “a great mystery [Sacrament]” (Eph 5:32)

Characteristics of orthodox marriage

Divorce is allowed only for sexual immorality reasons, “Whoever divorces his wife, except for sexual immorality and marries another, commits adultery; and whoever marries her who is divorced commits adultery” (Mt 19:9)

No mixed marriages: “Do not be equally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God.” (2 Cor 6:14-16)

Monogamy: “Let each man have his own wife, and let each woman have her own husband.” (1 Cor 7:2)

“I acknowledged my sin to You, and my iniquity I have not hidden. I said, ‘I will confess my transgression to the Lord,’ and You forgave the iniquity of my sin.” (Ps 32:5)

In the biological order, when a baby is born, it is generally healthy, but as time goes on, it becomes subject to diseases that oppress and torment life. In the spiritual order, too, though the soul is made clean and free from all sin by baptism, it nevertheless contracts stains and spiritual diseases during life. The Sacrament of Repentance and Confession is for spiritual wounds received after baptism. Original Sin was washed from the infant in baptism and from the adult, personal sins as well. Fortunately, the Lord is Practical, “For He knows our frame; He remembers that we are dust” (Ps 103:14). He also knows that the white robe given to us in baptism is not always kept immaculate. Therefore, in His mercy, He instituted this Sacrament for spiritual guidance, healing, and reconciliation with Him.

Institution of the sacrament

Lord Jesus Christ instituted this Sacrament when He said to His disciples:

“Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Mt 18:18)
“Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (Jn 20:22-23)
The above words imply “hearing confessions” because how would the disciples know which sins to forgive and which sins not to forgive if they did not hear them? Therefore it was written:

“Many who had believed came confessing and telling their deeds.” (Acts 19:18)
Stages/Types of confession

Confession to one’s self: This is the first thing one needs to do as Lord Jesus Christ mentioned in His parable of the Prodigal Son that “he came to himself” (Lk 15:17).
Confession to God: Once a person acknowledges the sin, he/she should lift up his/her heart and confess this sin to God as King David said, “Against You, You only, have I sinned, and done this evil in Your sight” (Ps 51:4).
Confession to a priest: This is the practice of the Sacrament of Repentance & Confession where the confessor receives spiritual guidance and forgiveness as St. James said, “Is anyone among you sick? Let him call for the elders (priests) of the Church, and let them pray over him, anointing him with oil in the name of the Lord … Confess your trespasses to one another, and pray for one another, that you may be healed” (Jam 5:14,16). When St. James says “pray for one another,” he is referring to the priests praying for the sick and when he says, “confess to one another,” he means the sick confessing to the priests.
Confession to the person against whom the trespass was committed: With the guidance and advice of the father of confession, the confessor may confess to the person against whom he/she sinned with the willingness to restore genuine Christian fellowship with that person.

“But to you who fear My name The Sun of Righteousness shall arise with healing in His wings.” (Mal 4:2)

There are two Sacraments for ‘healing’; one for spiritual illness, which is the Sacrament of Repentance & Confession, the other for physical and psychological illness, which is the Sacrament of the Anointing of the Sick (unction of the sick).

Institution of the sacrament

We do not know the exact time or occasion when our Lord instituted this Sacrament, which is no surprise for there are many things that the Lord did that were not written one by one (Jn 21:25), but we know that the Lord said:

• “Heal the sick, cleanse the leper.” (Mt 10:8)
• “Whatever city you enter, and they received you … heal the sick who are there.” (Lk 10:8-9)

We also know that the disciples, “Anointed with oil many who were sick, and healed them.” (Mk 6:13). It is understood that the apostles, having been sent by the Lord, were instructed to do so.

St. James also said:

• “Is anyone among you sick? Let him call for the elders (priests) of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed.” (Jam 5:14-16).

Here St. James is talking about both the Sacraments of Confession and Anointing of the Sick. This is not an ordinary means of healing sickness because it is administered by the priests and not by any person. Since the apostles did not preach their own gospel but delivered to us what they had previously received from the Lord, Therefore, St. James must have received this teaching directly from the Lord.

Why do people sometimes receive this Sacrament and yet are not healed?

It could be because of their lack of faith, “He did not do many mighty works there because of their unbelief” (Mt 13:58) or it could be that God in His wisdom sees that this illness is beneficial to the person’s spiritual life as the case with St. Paul who prayed three times to be healed but God said to him, “My strength is made perfect in weakness” (2 Cor 12:9). We need to understand that in this Sacrament we do not dictate to God what to do but rather ask for his mercies.