DIVINE SERVICE OF GREAT AND HOLY THURSDAY

Great (Holy) Thursday, that is the Thursday of Passion Week, is dedicated to the remembrance of the events directly preceding the seizure of Our Lord Jesus Christ under guard and his Crucifixion: the Mystical and Last Supper, at the time of which the Lord instituted the Mystery of the Eucharist and washed the feet of his Apostles, the night prayer of Christ in the Gethsemane Garden and finally the kiss of betrayal of Judas, serving as a sign to seize the Lord under guard (Matt 26:17-56, Mark 14:12-50, John 13:18). Great Thursday immediately precedes the three major days of the Ecclesial year: Great Friday, Great Saturday and Paskha (Easter) and approaches to them in its significance. In the first place, this is connected with the special status of the Divine Liturgy celebrated on Great Thursday which is dedicated to the Mystical Supper and secondly that, as at all Eucharistic liturgies, but in a special manner this day is a yearly memorial of the last meal of Christ with his Apostles, at which time he instituted the Mystery of the Eucharist.

The special status of the liturgy of Great Thursday is shown in a whole number of special features. This liturgy is traditionally connected with an evening service, in as much as it is a remembrance of the Mystical Supper. With this remembrance is connected the special status of the dinner on Great Thursday - for in antiquity there existed the custom (abandoned by the 50th canon of the Council of Laodicia) to abolish the Lenten Fast on Great Thursday. In the most recent Typikons (including that in use today in the Russian Orthodox church) this day has a very light Fast, compared to the other days of Passion Week. Furthermore, at the liturgy of Great Thursday it is common for many Christians to receive communion, even those who are accustomed to infrequent communion. This is in reflected in the fact that of the two Sermons of Church Fathers included in the Russian edition of the Large Trebnik, one is the letter of St. John Chrysostom on Holy Paskha, and the other is his sermon on Holy Thursday in which he discusses what interior dispositions are required for communion.

In the Byzantine practice it was customary to put aside the Holy Gifts for communion of the sick for the course of the entire year, precisely on Great Thursday - a corresponding instruction is still printed in the Sluzhebnik (see Instructional Information, How to preserve the Divine Mysteries for the sake of the sick.) Lastly, there can be scheduled at the time of the Liturgy of Great Friday several special rites, celebrated only on that day - firstly, the rite of consecration of Holy Myron, and the Rite of Washing of Feet, but also the Ablution, purification of the Throne Table and the a general anointing with oil.

BLESSING OF HOLY MYRON

The celebration of the blessing of Holy Myron at the time of the Divine Liturgy of Great Thursday, and not on any other day of the year (providing there does not arise an extraordinary circumstance) is connected with the ancient tradition of the preferential celebration of the Mystery of Baptism on the Pascal night or on the evening of Great Saturday. In as much as Holy (Good) Friday cannot be used as a preparatory day, given the length prayers and holy remembrances, Holy Thursday became that preparatory day. On Great Thursday Holy Myron is blessed (in the Latin tradition on Great Thursday Holy Myron as well as baptismal unction are both blessed).

RITE of ABOLUTION OF THRONE TABLE

The rite of ablution or purification of the Holy Throne Table on Great Thursday has a preparatory character, and was at one time celebrated in Byzantia in Cathedral churches, and in Rus' everywhere. In the contemporary Greek Euchologia this rite is still published, but from Russian Trebnik, it for some reason, fell out of use. But in the Book of Divine Services "Consecration of a Church" issued by the Publication Council of the Russian Orthdox Church with the blessing of His Holiness Aleksij, Patriarch of Moscow and All Rus' in 2006, this rite is included. The rite of ablution of the Holy Throne Table appeared in the divine services of Constantinople as a preparation to the celebration of Paska - beginning on Great Thursday, the temple was cleaned and tidied in order to worthily meet the major Feast of the Church year. These preparations began with the ablution of the Holy Throne-Table, but given the holy character of the throne-table the ablution was accompanied by incensing and corresponding prayers. It also serves for the re-covering of the Holy Throne-Table, when its linen under covering (srachitsa) or bindings (vervije) have become unfit. Besides the practical significance, the Rite has a symbolic value - it is a remembrance of who the Disciples of Christ prepared the upper room for the celebration of the Mystical Last Supper (Matt 26:19, Mark 14:16, Luke 22:8-13). The rite is meant to be celebrated at the time of the morning or afternoon prayers of Great Thursday. The rite consists of these elements: 1. incensing the Holy Throne-table, 2. reading of the first prayer, uncovering of the Holy Throne with singing of psalms. If the rite is being celebrated by a bishop the Throne is uncovered completely, if by a priest - it is uncovered to the Srachitsa, 3. special ablution of the throne table with rose water, 4. recovering of the throne-table, and 5.) singing of a second prayer. .

GENERAL UNCTION

In addition to the preparation of the necessary things for Baptism and the cleaning of the Church for Easter, on Holy Thursday there may occur the reception of penitents, who have finished their penance and will be permitted to receive the Holy Mysteries on Paskha. This is connected to the fact that on Great Thursday there can be celebrated special rites of a penitential character: for instance in the ancient Jerusalem tradition (and also in the Armenian rite) the rite of the third hour on Great Thursday had a penitential character, in the tradition of ancient Milan on Great Thursday was solemnly celebrated the Mystery of Repentance/confession, and in Byzantia on Great Thursday was celebrated the General Unction. The latter custom arose in the 14th century, when the Mystery of Anointing with Unction was recognized as a sacrament for the sick and as a form or variation or completion of the Mystery of Repentance/Confession. Saint Simeon of Salonica (1421) write, "Having sinned, we approach to the priests and make penance, confession our sins and by their instruction, we bring Holy Unction to God which after prayer is said, and the oil is blessed, those anointed with unction have shown the remission of their sins, like the prodigal woman who anointed the feet of the Savior and and from his feet anointed herself." The comparison of the Mystery of Anointing with Unction with the remembrance on Great Wednesday of the anointing of Christ by the prodigal woman gives a key to understanding the symbolism of the celebration of the rite of general anointing with oil on Great Thursday.

In the Greek practice, the Annointing with Unction on Great Thursday and exclusively on that particulary day, preservers the rite of a general (that is not just for the sick) annointing. Therefore, for instance, in the Greek prayers, the Bible readings and chants for Great Thursday, the read will find nothing less than the Rite of Annointing with Unction. It is celebrated after Matins of Great Thursday, in distinction from usual Mystery of Anointing with Unction of the sick the cycle of seven Epistle and Gospel readings is not accompanied by seven anointings, but at the end of the rite, all those praying together in order approach the Holy Gospel, to kiss it, and only then does the priest one at a time anointed their forehead and hands. This practice of general anointing with a single anointing rather than the seven fold anointing was widely practiced in Rus' until the middle of the 17th century. After the 17th century, this practice was preserved on Great Thursday in the major Russian cathedrals and monasteries - for instance the Assumption Cathedral of the Moscow Kremlin. Only in the last decades of the 20th century in Russia, Ukraine and Belarus did the new practice become widespread of celebrating general Anointing with Unction not only during Passion Week but on other weeks of the Great Fast (Lent), and in distinction from the ancient Russian and contemporary Greek tradition, this anointing is accompanied not by one but but all seven anointings with oil.

RITE OF WASHING FEET

The gospel basis of the rite of washing of feet, celebrated on Great Thursday, is found in the Gospel of St. John the Theologian who relates how the Lord Jesus Christ, "got up from the meal, removed his outer garment, and taking a towel around his wast, he then poured water in a basin and began to wash the feet of his apostles and wipe them with the towel around his waist." To the question of the Apostle Peter, "Lord! Would you wash my feet?" and then, the answer of the Lord, the Apostle Peter himself cries, "Lord, not only my feet, but my hands and head." Jesus answered: "Those who are washed need only to clean their feet, for they are all clean, and you are clean, but not all." Having finished washing, Christ had given his Apostles an example of humility and witnessed to the impending treachery (John 13:2-20).

According to Ecclesial tradition there are two basic lines of explanation of this Gospel story. One emphasizes the self abnegation of the Lord which he took upon himself for the sick of our salvation, and the ethnic conclusion of the necessity of humility and sacrificial service to our neighbor (even more that this conclusion is taken directly from the Gospel). The other looks at the story of the Washing of the Feet as a reference to the Mystery of Baptism. Because of this, some investigators of early Christianity have expressed the conclusion that one form of celebrating Baptism in the early Church was feet washing. This conclusion seemed to be supported by the practice of the Latin West of the 4th century (not in Rome, but in Aquila, Milan and Hippo) to celebrate the Washing of Feet together with Baptism (but no in place of it). In the East such practice was not observed, although in the Syrian tradition, the explanation of the story of St John regarding the washing of feet as a model of the Mystery of Baptism was sufficiently widespread, that after some wavering, it was given credence and incorporated for instance in St. John Damaskin in in his "Precise exposition of the Orthodox faith" (4, 13). Nevertheless, the custom to celebrate the washing of feet on Great thursday is not connected with this possible relationship to the baptism washing. The rite of washing of feet of Great Thursday first arose in Jerusalem in the 6th-7th centuries and was a reflection of a general tendency to maximily underscore the symbolism of the Passion Services, especially clearly at the time of their celebration in the Holy City. This rite is first encountered in a Georgian translation of an ancient Jerusalem Lectionary, where it was to be celebrated immediately after liturgyof Great Thursday and before the beginning of the Vigil for Great Friday. According to this document, the rite itself included the reading of the Gospel (John 3:3-30), an ektenija, prayer of the washing of feet and a special tropar-ipakoi.

No later than the 8th century, the rite of washing the feet was transferred to the practice of Constantinople. There, in distiction from Jerusalem, it was celebrated not after but before the liturgy of Great Thursday. This order is shown in the Tipikon of the Great Church, in its first edition, the Studite ritual and the Euergetid Tipikon. In the Studite service book, that of several Atheno-Italian groups, and then in the Jerusalem service book (which continued the line of development of the Studite ritual and should not be confused with ancient Jerusalem services), the rite was transferred back to following the liturgy.

In documents of the church of Constantinople, the rite of washing of feet had a more complicated nature compared to the Jerusalem rite. It opened with the Great Ektenija, then the presiding bishop read two introductory prayers and then began the reading of the Gospel account. During the time of the reading of the Gospel the bishop washed the feet of 12 other participants of the rite (if in a monastery - monks, if in the Catheddral church - priests). In the ancient church of Constantinople, the Patriarch was the feet of three subdeacons, three deacons, three priests, two metropolitans and one archbishop. After the washing and completion of the Gospel reading, a concluding prayer was read. This order is preserved in contemporary editions of Service books - with the addition to the beginning and the end of the rite several chants of Great Thursday, the Irmos at the beginning and two Tropars of the Canon of Great Thursday at the end.

The celebration of evening liturgies can be found in the Orthodox tradition. It was observed for the Eve of the Birth of Christ and the Theopany, on the days of the Great Fast, and on Great Saturday. These however are days of strict fast - complete fasting from midnight until evening. The difficulty to observe such a fast became the reason to transfer these elebrations to morning. The litury of Great Thursday, nevertheless, is an exception - the evening time was justified by the light fast of that day and the fact that the service is a remembrance of thef first Eucharist celebrated precisely in the evening at the Mystical Supper

MYSTERIES (SACRAMENTS) OF THE CHURCH

The goal of Christian life is to possess the Holy Spirit, Probably, there is not a believer who would not have heard these words of Saint Serafim of Sarov. But how are we to be united with the Holy Spirit? The answer is only one: only in the Church, participating in the ecclesiastical Mysteries.

How sad that many believers conceive of the Mysteries only as beautiful rituals, or as necessary means to achieve health or family well-being. Now we will talk about the seven Mysteries of the Church. All of these were instituted by Christ Himself which is the basic distinction of the Mysteries (sacramentum) from other Church services.

Christ and the Church - they are an inseparable unity. The most valuable thing for Christ is His Church, for which He offered His blood. Therefore, the Holy Martyr Cyprian of Carthage said the memorable words: "To whom the Church is not Mother, to that one, God is not Father." The salvation of a person is realized only in the Church, and through the Church and owing to the ecclesiastical Mysteries. Therefore, the very entrance of a person into the Church occurs in the Mystery of Baptism.

MYSTERY OF BAPTISM

Holy Scripture says that when Jesus Christ had completed his thirtieth year, He came to the bank of the river Jordan, were John the Forerunner preached repentance and baptized people.

On ancient frescoes of the Baptism in the Jordan the image of Christ in the waters of the Jordan is preserved. Beside him is the Forerunner who raises his hand over Jesus. Above them - the Divine Spirit in the form of a dove. And in the heavens there is a hand blessing, as the unseen presence of God the Father. Beside the Forerunner are angels with veils in their hands. They stand as witnesses at the rite of Baptism.

In the course of the subsequent millenia, the rite of the Mystery of Baptism has been preserved practically unchanged. The Rite of Baptism is preceded by the Rite of Proclamation. In antiquity Proclamation - the preparation to Baptism - occurred over several months to many years. Now the rite of Proclamation is united with that of Baptism. The priest in the Divine Name forbids Satan and unclean spirits to act on the person who wishes to be baptized. After these prayers, the one who is to be baptized, or if an infant, his Godparent, rejects Satan, all his works, all his servants and all his arrogance.

The question "Do you reject Satan?" and the answer, "I reject him!" are repeated three times. After this the priest says, " Exhale and spit on him." In this way is expressed hatred to Satan who is powerless to cause harm to a Christian. Then the person pronounces a promise to unite with God. The Symbol of Faith (Creed) is recited, as a confirmation of his faith in Christ.

After this there occurs the actual Rite of Baptism. It begins with the blessing of water. This ritual is very similar to the blessing of water on the Feast of the Holy Theophany. The priest three times blesses the water making a cross with holy oil or unction. He prays that on this water the grace of the Holy Trinity will descend and that this grace will expel all slanders of seen and unseen enemies.

Then the priest, having dipped the small brush with unction, traces the cross on the forehead of the person to be baptized for a blessing of the mind, on the eyes, the nostrils, ears, lips for a blessing of the senses, on the chest for blessing of the heart, on the hands and feet for blessing of deeds and actions. Then the person to be baptized is three times immersed in water or showered in water as the priest three times says the words, "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."

In the words of Saint Cyril of Jerusalem the baptismal pool for us is both a tomb and a cradle. In the Mystery of Baptism the baptized dies to sin and is born to new, Eternal life.

From the pool of baptism, children are taken by the God parents. then the priest puts on each of the new Christians a small Cross on a chain and a water garment - the renewed person needs a new garment.

Subsequently there is the Mystery of Holy Myron (confirmationis). The priest anoints with myron the forehead, eyes, nostrils, ears, lips, chest, hands and feet and each time declares; "The Seal of the Gift of the Holy Spirit Amen." In this way the baptized person receives the Gifts of the Holy Spirit just as they were received by the Apostles on the day of Pentecost. Thus this day for the baptized person becomes a small Pentecost, as it is sometimes called. The gracious Gifts of the Holy Spirit make a person a Son of God, that is they give him the possibility to grow spiritually, to aim to perfection and to attain holiness.

The priest together with the people just baptized and anointed and their God parents, carrying in their hands a lighted candle, three times walk around the baptismal pool - solemnizing the victory over sin and death. From this moment, the new life of the person in the Church begins.

The Mystery of Baptism is the only Mystery which can be performed by any Christian in case of a danger of death and when there is no priest nearby. To do this, it is necessary to anoint the person to be baptized with water three times saying the words, "The Servant of God (Name) is baptized in the name of the Father and the Son and the Holy Spirit. Amen."

By the canons of the Church, it is possible to baptize a person even with a small volume of water, if more is not available to allow complete immersion. Such a Baptism, which is performed without the priest, must be completed by Anointing with Myron. These are inseparable Mysteries, but Anointing with Myron is only performed by a priest. In this Mystery, the Christian, through anointing with Holy Myron, receives the blessed gifts of the Holy Spirit, as they were received by the Holy Apostles on the day of Pentecost.




ANOINTING WITH HOLY MYRON

After Baptism was performed, the apostles placed their hands on the Baptized. When it was no longer possible to have the hands of apostles laid on all, who received Holy Baptism, blessing of Holy Myron and the Mystery of Anointing with Holy Myron was instituted in which the jaw, fingers, ears, hands and feet were anointed proclaiming the words, "The Seal of the Gift of the Holy Spirit"

In Rus' Myron - a special fragrant oil was in use from the very time of the Conversion to Christianity. Originally it was imported from Byzantia but when the Russian Orthodox Church received complete self-reliance, myron was prepared by the Russian Church itself.

From the middle of the 18th century the Cross Chamber of the Patriarchal Court in the Moscow Kremlin received the title: Myron chamber. In this chamber there is a special furnace or stove in the shape of a cross and surrounded by marble. It was here that Holy Myron was prepared, at various times composed of between 40 and 75 components. The basic component is oil - olive oil of the highest quality. There were added various forms of frankincense, resin, fragrant grasses, spices, violet and ginger root, cardamon, nutmeg, lavender, clove, lemon oil and many other things.

Now Myron preparation is performed in the Lesser Cathedral of the Don Monastery in Moscow. Only once every several years, on Great Monday of Passion week, the Holy Patriarch himself leads this ancient ecclesial ritual, having its origin in apostolic times.

In each drop of Holy Myron there is a tiny particle of Myron from ancient Christian times. The ancient Myron was brought to Rus' in Alabaster vessels which still are kept. A small drop of the ancient Myron is added to the newly prepared, in this way sanctifying it.

Churches are also anointed at the time of the Great Blessing with Myron. The bishop marks small crosses on all four sides of the Church with Holy Myron with a special brush, which may be several meters long.

Holy Myron was also used in the special religious service - the anointing of the Emperor.

REPENTANCE, CONFESSION

Jesus said, "The Sick do not have a need of a physician, but rather the sick. I came to call, not the righteous, but sinners to repentance." What a great comfort for each of us can be found in these words. Precisely in the Mystery of Repentance can be seen the collaboration of man and God. The Lord extends his hand to each of us and from each of us only one thing is needed - to extend our hand to Him in response. The Lord saves us, but not without our help. Our personal moral effort must become a bridge to the completion of our salvation. And the way to this Salvation is through the Mystery of Repentance.

Holy Scripture speaks of the Mystery of Repentance: "If we confess or sins, then God, being faithful and righteous, forgives us our sins and cleanses us from all untruth." (I John l:9)

In Church Slavonic the word for confession means: I openly admit, announce. In Greek, repentance is called Metanoia - which means a change of mind. Indeed it is a change of thoughts, actions, and of our entire life. St Theophan the Recluse writes that repentance is the recognition of our sins before God, without placing responsibility on others or on circumstances and a firm rejection of these and all sin, with a prayer to God for forgiveness.

The church recognizes many beautiful examples of repentance. Among them - the Prodigal Son from the Gospel parable, the wise thief on the Cross, owing to repentance he was first to enter into the Heavenly Kingdom, and Holy Mary the Egyptian who spent many years in the desert in repentance.

During the time of the Great Fast (Lent) in all Orthodox churches the Great Canon of Repentance of Saint Andrew of Crete which was written in the 8th century is recited. The Spiritual history of the world is presented in the verses of the Canon as the history of a human soul which is burdened in the depths of sin, repents, cries and hopes for salvation.

"Receive the Holy Spirit. To whom you will forgive sins, they are forgiven to him, to whom you keep them, they are kept." the Savior command his disciples (John 20:23). The power to set free from sins transferred from the Apostles to all pastors of the Church.

A Christian, repenting of his sins, confesses them in front of a priest. And he receives from God forgiveness of the sins. "If you do not repent, then you will die," said Jesus Christ (Luke 13:3). In sinning, a person falls away from the Church. Precisely therefore in the prayer authorizing forgiveness, the priest says the words, "Grant peace and reunite this son of Your Holy Church." And then genuinely repenting, the person again becomes a member of the Church.

Sins are various. There are severe, deathly sins, but none that would not be forgiven by the mercy of God. The love of Christ is open to all. Repentance is available to every Christian and the Lord awaits our uprightness, perseverance and hope. Metropolitan Anthony of Souroj (Bloom) wrote, "Confess, precisely as if this was your last hour before death, and you can throw off your shoulders the weight of untruth and sin, in order to enter freely into the Divine Kingdom."



EUCHARIST

The Mystery of Mysteries - this is how the Mystery of the Eucharist or communion of the Body and Blood of Christ is called in our Church. This is the central Mystery of our Church, and without it all the other Mysteries are deprived of meaning. In the words of the Apostle Peter, it is incumbent on the Christian to become a partaker of the Divine nature. The union of man and God occurs precisely in the Mystery of the Eucharist. Christ gives to us the possibility to communicate His Flesh and His Blооd. And receiving communion at Divine liturgy, there occurs in the Christian communicangt the most wonderful miracle; in every communicant there flows the Blood of Christ, and each communicant robes his flesh in the Body of Christ, every Christian is inseparably united with Christ and in Christ.

The Mystery of the Eucharist occurs during the Divine Liturgy. The Divine Liturgy consists of three parts - the Liturgy of Preparation (Prothesis or Proskomedia), the Liturgy of the Catechumens (or the Liturgy of the Word) and the Liturgy of the Faithful.

At the time of the Liturgy of Preparation, which precedes the Divine Liturgy - the bread and wine which will become the Holy Gifts are prepared. The special bread loaf which is used for the Liturgy is called Prosphora which is Greek for "offering", From a large Prosphora the priest cuts out the center in the form of a cube. This cube of bread is called the Lamb and will be transformed (transsubstantiated) into the Body of the Savior. The Lamb is placed on the Diskos - a small plate with a small stand or leg.

After this there begins the Liturgy of the Catechumens, called that because during this part of the Divine Liturgy in the ancient Church catechumens - those who are only preparing to receive baptism - were allowed to be present in the temple. During this part of the Liturgy the reading of
the Gospel and a Sermon is proclaimed.

During the next part of the Liturgy - the Liturgy of the Faithful - the Holy Gifts are transferred from the prothesis table to the Throne Table of Sacrifice. This solemn procession with the Holy Gifts is called the Great Entrance and it symbolizes the entrance of the Lord onto Golgotha, to His Cross and Passion. The deacon carries the discos, and the priest carries the Holy Chalice. The Holy Gifts are placed on the Throne Table and covered with a veil called the aer. Now the most important part of the liturgy begins - the Eucharistic canon- during which by the prayer of the whole Church, the Holy Spirit comes down on the bread and wine and they in the Mystery of God are incomprehensibly transformed into the Body and Blood of Christ.

The Mystery of the Eucharist was instituted by Christ at the Last and Mystical Supper - on the eve of his Crucifixion and Death. The Gospel relates that "Jesus took bread and blessed, broke it and divided it among his Disciples, saying, Take, eat, this is My Body. Then taking the Chalice and blessing it, gave it to them, saying, "Drink from it all, for this is My Blood of the New Covenant, poured out for many for the forgiveness of sins." (Matt 26:26-28)

Communion of the Holy Mysteries of Christ's Body and Blood occurs at the end of the liturgy. A person approaches to the Chalice with the Holy Gifts with his arms forming a cross on his chest, the right on top of the left. Before receiving Communion, the person clearly says their whole Christian name, and after communion kisses the edge of the Chalice and departs without bowing or making the sign of the cross, to the table to receive the Zeon of Teplota (wine mixed with hot water) and small particles of the prosphora.

In the Mystery of the Eucharist the Body of Christ becomes our body, and the blood of Christ becomes our blood. We in Christ become one. Because of this we call ourselves brothers and sisters in Christ.




MYSTERY OF MARRIAGE

The Mystery of Marriage was instituted even in the Paradise of the Garden. This is what the Bible proclaims, the Lord created the universe in six days. In the Book of Genesis it is said, "And God saw that all He created is very good." (Gen 1:32). But having looked on Adam, the Lord said, "It is not good for the man to be alone, we will create for him a helper, appropriate to him." (Gen 2:18). And Eve appeared. When the couple first saw each other Adam cried, "This is bone of my bones, flesh of my flesh!" (Genesis 2:23) It is possible to call this the first recognition of marital love.

The Mystery of Marriage returns man to this lost paradise. In the Mystery of marriage, the family which is born on earth, receives its eternal continuation in the Heavenly kingdom.


The Mystery of marriage is one of the seven Mysteries of the Church. In it the bridegroom and bride are blessed for life together, for the birth and formation of children. In it the young couple promises to God that they will be faithful to each other for their whole life.

In our time the rite of the blessing of a marriage consists of two parts: the betrothal and the crowning. The betrothal usually is performed together with the crowning and in preparation for it. The tradition of the betrothal сomes from the most ancient biblical times when the groom would send gifts to the family of the bride. The symbol of marital gifts and the union between the future spouses has become the ring - a symbol of eternity. The bride's ring is gold and the ring of the groom, by ancient ecclesiastical tradition should be simpler - a silver ring.

After the exchange of rings, the priest takes the couple by the right hands and while singing a Psalm leads them to the center of the Church to the Analogion. The crowning of marriage begins at this point. The future husband and wife must both be Christians, they cannot be blood or spiritual relatives, and they cannot have other marital obligations. The priests ask them regarding these at the time of the Mystery.

After this the crowns are brought out. This is also a tradition. The crowns are usually explained as being both royal crowns - the couple is called to become a royal family, founders of a new royal family- as well as marty's rowns - the life of a married couple will prepare for them many trials.

After this the priest thrice blesses the couple with the words of the royal psalm, "Lord Our God, crown them with glory and honor!" and from this moment they are married.

After the reading of the Apostle and Gosple a chalice with wine is brought out and the newly married couple drinks of it together. This symbol of the first cup of the wedding feast is an important one in the wedding ceremony. Wine symbolizes joy. The common chalice - the intention of the husband and wife to preserve unity in all things.

The priest three times walks in procession with the couple around the analogion with the Gospel book. The husband and wife place in the center of they new life the Word of God. The circular procession symbolizes the completeness of their union.

After this the couple removes their crowns, and the entire Temple sings Many and Blessed Years, wishing them healing and prosperity.




MYSTERY OF THE PRIESTHOOD

"You are a chosen race, a royal priesthood, a holy people.", with these words the Apostle Peter addresses each Christian. In the Mystery of baptism we are born as children of God. In the Mystery of Anointing with Myron we receive gifts of the kingdom and priesthood. Because Christ is the True King, the Truth Priest of our church and therefore every Christian is called by God to be a priest. Therefore, our life must be a perpetual Divine Service, that is service to God in that place in which we are called. But in the Church there exists a special priesthood: the hierarchical priesthood. It consists of three levels: bishop, priest and deacon.

The Mystery of the Priesthood is the only Mystery of the Church which must be performed only by a Bishop. It is also called the Mystery of the Laying-on of Hands (in Greek chirotonia), since the Divine Grace descends on the future priest, bishop of deacon through the hands of the bishop.

The Lord gave his disciples - the Apostles - the poower to perform the Mysteries, to teach and preach about Christ, to build and preserve his Church. The Apostles ordained bishops, and from these first bishops until the present time every priest is the successor of this apostolic grace. This sacrament is celetrated in the Divine Liturgy. Depending upon who is being ordained - a deacon, priest or bishop - the Mystery occurs at a special moment of the Divine Service. The ordination to bishop occurs immediately after the reading of the Apostle. Ordination of a priest occurs after the Cherubic hymn and the transfer of the Holy Gifts from the prothesis table to the Throne Table. Chirontonia of a deacon occurs after the consecration of the gifts.

The presiding bishop blesses the one to be ordained. He is then led three times around the Throne Table. After this the one to be ordained bows his head and the bishop covers it with his hands, Greek words "Aksios" which means that he is worthy.

The ordination of a bishop can be performed by no less than three bishops acting conciliarly. After the reading of the Apostle, the bishops place on the head of the one to be ordained bishop their hands and the open Gospel book. The oldest of them reads the prayer of sanctification, then the new bishop is vested in the bishops vestments and after this, he participates in the Divine Liturgy as a bishop.

After the Liturgy the new Bishop is given a bishop's staff and he then blessed the people with both hands, in the manner of a bishop.




MYSTERY OF ANNOINTING WITH UNCTION

The seventh Mystery of the Church is the Mystery of Annointing with Unction. This is usually celebrated during the Great Fast (Lent), in practically all Orthodox churches. At the time of the Fast, a person is acutely aware of every sin -which is a disorder of the soul. In the Mystery of Annointing with Unction, or the Conciliar Annointing of the Sick and Dying, Christians are blessed and freed from burdens of bodily illnesses but also from burden of spiritual illnesses.

The Mystery of Annointing with Unction is often called Conciliar because it is usally celebrated by several priests, that is conciliarly. This Mystery was instituted in the Church for the healing of illnesses of the soul and body which have arisen as a consequence of the sinful lifes of men. The person does not always receive a return to health through the Conciliary Mystery, but always receives graces to carry his illness like the cross. The annointed person, above all else, receives the strength to battle with sin, to recognize sin and have deep repentance.

The Mystery of Annointing with Oil has an origin in the Gospel. It was instituted by Christ Himself. In the Gospel from Mark it speaks of the calling of the tweove Apostles. They preached pretences, annointed many with oil and cured them.

The Church rite of Conciliar Blessing of the Sick and Dying has been in its current form since the 15 century. The Mystery may be celetrated at home if the person, because of the state of his health, cannot go to the Temple, but most frequent is celebrated in the church. Most often it is celebrated at the time of either the Great Fast (Lent) or Christmas Fast (Advent).

During the services, excerpts are read from the Gospel, the Apostolic letters, an Ektenia is sung -that is a prayerful turning to God by the priest for the health of those being blessed, mentioning them by name. Then there is read a prayer for the blessing of the Unction, following which there is the anointing itself. This is repeated seven times. At the end of the rite, the Gospel is placed on the head of those being anointed, and a special closing prayer is read.

As a rule, a person goes to the Conciliar Anointing no more than once a year. After anointing the person must in a short period of time go to confession and receive Communion of the Holy Mysteries of Christ.