The Sacrament of Orders.

The Sacrament of Orders is that in which one who has been canonically selected and ordained by a bishop receives the grace of the Holy Spirit and is instituted to perform the Sacraments and tend the flock of Christ, i.e., to govern a Christian church. As the grace of the Holy Spirit is imparted in this Sacrament through the imposition of the bishop’s hands, the act of performing the sacrament is named the Cheirotony, which means in Greek, the “stretching out” or “laying on of hands.” The rite is the same for all grades of priesthood — that of bishop, presbyter, or deacon, differing only in that it is performed at different moments of the Liturgy. It consists of the following acts: presentation of the person selected for holy orders, circumambulation of the altar, the prayer of consecration, the laying on of hands, and vesting with the sacred vestments.

The Ordination of a Deacon.

        As the deacon does not perform the Sacrament of the Eucharist, but only ministers thereat, his ordination takes place after the consecration of the Holy Gifts. Two sub-deacons conduct the deacon-elect from the middle of the church before the bishop, who is seated on a throne at the left of the altar, and the deacons utter the words: “Command, command, command, holy Master.” The first “command” is addressed to the people, the second to the clergy, the third to the bishop. This indicated that in ancient times the people and clergy as well as the bishop took part in the election of persons to be ordained for sacred functions. The deacon-elect bows himself to the ground before the bishop and receives his blessing. Then the deacons lead him thrice around the Altar in token that he vows to devote himself forever to the service of the church. During this act he kisses the corners of the altar in token of reverence for God, after each circumambulation bows himself to the ground before the bishop, and kisses his hand and Thigh-shield (palitsa) in token of submissiveness to his authority. All through this ceremony are sung the following sacred hymns: “O ye holy martyrs, who valiantly contended and received the crown, pray to the Lord that our souls may be saved.” — “Glory to Thee, Christ God, the Apostles’ boast and the martyrs’ joy, who preached the consubstantial Trinity.” — “Rejoice, O Isaiah! the Virgin is with child and bringeth forth a son, Emmanuel; God and man, the Orient is his name, whom magnifying, we call the Virgin blessed.”*) After the circumambulation, the deacon-elect kneels down before the altar, but on only the right knee, because he does not receive the full ordination of priesthood, and lays his hands and forehead upon the altar, in token of consecration to God of all his faculties. Then the bishop, rising from the throne, covers the candidate’s head with the ends of his Omophorion, blesses him, lays his hand upon his head, and speaks the prayer of ordination: “The Divine grace, which ever healeth what is infirm and supplieth what is wanting, passing through my hand, ordaineth this most pious subdeacon for deacon; let us therefore pray for him, that the grace of the All-holy Spirit may come upon him.” The assistant celebrants in the Sanctuary sing thrice, “Lord have mercy!” and the choir responds “Kyrie eleison,” (“Lord have mercy,” in Greek), to indicate that our Russian Church received the cheirotony of priesthood from the Greek Church, and to this day preserves intact the bond that unites them. During the prayer of ordination the recipient of the Sacrament receives the grace of the Holy Spirit, which ordaineth him for a sacred ministry. After the laying on of hands, the bishop delivers to the newly ordained deacon the vestments and signs of his office: the Orarion, the cuffs, and the fan, uttering the Greek word “Axios” (“worthy”) which is repeated by the choir in the name of the people and clergy. Having received the fan, the newly ordained deacon takes his stand at the left side of the Altar and fans the Holy Gifts, calling to mind as he does so that he must minister at the Altar of God with the same reverence with which the holy angels minister to God Himself. At the same Liturgy the newly ordained deacon receives communion and recites the ectenia of thanksgiving at the close of the Liturgy.

The Ordination of a Priest.

        The deacon who is to be ordained priest is led out by deacons into the middle of the church, before the bishop, after the singing of the Cherubic Hymn, in order that he may on the same day take part in the celebration of the Eucharist. The circumambulation of the altar is conducted by a priest. The candidate bends both knees before the altar, in token that he takes upon himself the greater ministry, and for that end is to receive the highest gift of priesthood. After the prayer of ordination, the bishop gives to the newly ordained priest the vestments of his office: the Epitrachelion (stole), the belt (zone), and the Phelonion (cope) and places in his hands the Clergy Service Book (manual of church services). The newly ordained priest then takes part in the further celebration of the Liturgy. After the consecration of the Holy Gifts, the bishop presents to him a portion of the Lamb, with the words: — “Receive this pledge and preserve it whole and intact unto thy last breath, for thou shalt be held to account for it at the second and dread coming of our Lord God and Saviour, Jesus Christ.” — This ceremony indicates that the priest is the performer of the Holy Sacraments and that it is his duty to guard their sacredness, admitting to participate in them only them that are worthy. Before the exclamation “Holy things for the holy,” this pledge is returned to the bishop. The newly ordained priest then receives holy communion and reads the prayer for which the celebrant descends from the ambo.

The Consecration of a Bishop.

        The consecration of a bishop takes place at the beginning of the Liturgy, since a bishop has the right not only of performing the Sacrament of the Eucharist, but also of ordaining deacons and priests; moreover it is performed not by one bishop but by several, i.e., by a convention of bishops. Before the beginning of the Liturgy, an archpriest and a deacon conduct the candidate to an ambo (or platform) placed in the middle of the church, where the bishops are seated. Here, standing on an Orlets (eagle-rug)* he recites the Creed, expounds in detail the doctrine of the properties of the persons of the Holy Trinity and of the Incarnation of the Son of God, then pledges himself to observe the canons of the Apostles and Councils, the traditions of the Church, and to obey the Holy Synod of Bishops, and, lastly, takes an oath instituted for spiritual authorities, of fulfilling their duties in all conscience and the fear of God. Having taken the oath, he receives the blessing of the senior bishop present, and kisses the hands of the other bishops who are to consecrate him.

        After the introit with the Gospel, the archpriest and deacon conduct the bishop-elect before the Royal Gates. Here he is met by the bishops and kneels before the altar on both knees. The bishops lay an open Gospel, text downward, upon his head, as though it were the hand of Christ Saviour, and hold it there. During this time the senior bishop says the prayer of consecration; after which the bishops chant “Lord have mercy,” and lay their right hands upon the head of the bishop-elect.

This ends the consecration, and the new bishop is forthwith robed in the Saccos and Omophorion, during which act the word “Axios” is uttered loudly. Then he takes part in the celebration of the Liturgy. When the Liturgy is ended, the oldest of the bishops present the newly consecrated bishop with the crosier. This is done on the ambo in the middle of the church.

Note 1.— The Consecration of Readers and Acolytes: — These persons, when they enter the service of the Church, do not receive holy orders, but only a bishop’s blessing. The bishop lays his hands on their heads, but does not pray for the grace of the Holy Spirit. The imposition of hands is not called cheirotony, but cheirothesis (tonsure). It usually takes place after the robing of the bishop, before the reading of the Hours. The bishop blesses the person chosen for reader or acolyte, lays his hand upon his head, and says a prayer, in which he asks God to help him to perform his ministry worthily, then tonsures him in the shape of a Cross in the name of the Father and the Son and the Holy Spirit. After this he puts on a short phelonion, and is given the book of the Apostle, from which he reads a few lines. Then the phelonion is taken from him; he puts on a sticharion (tunic) and is given a candlestick which he holds, standing through the Liturgy. The book and the candlestick are given him as insignia of his ministry.

          When a reader is consecrated for sub-deacon, the bishop girds him over the sticharion with an orarion and laying his hands on him, says a prayer, after which the newly consecrated sub-deacon receives a towel and basin, in token of his ministry to the bishop, during divine service, and as an indication that his chief duty is to look after the cleanliness of the altar and the Table of Oblations.

Note 2.— The Promotion to a higher rank in the hierarchy of an archdeacon, an archpriest, an hegumen, (abbot of a monastery), and an archimandrite takes place during the Liturgy, just before the entry with the Gospel, The candidate for promotion is conducted to the ambo in the middle of the church, where the bishop is at the time. The bishop blesses him, prays that the Lord may “clothe him with grace, adorn him with righteousness, and grant that he may be a good example unto the others”; then, blessing him again, announces to which grade he promotes him and calls out, “Axios!” An abbot and an archimandrite are presented with a pastoral staff, and the archimandrite is, besides, invested with the miter and the pectoral Cross.

The Sacrament of Matrimony.

        Matrimony is the Sacrament, in which, in the image of the union of Christ with the Church, the conjugal union between a man and woman is blessed, which means that the grace of a love as perfect as that which unites Christ and his Church is invoked on them for the blessed bearing and Christian rearing of children.

        As matrimony can be entered into only by the mutual spontaneous consent of both the parties, and they must receive the blessing of the Church on their conjugal life, the order of the Sacrament of Matrimony consists of two rites — that of betrothal and that of marriage. In the former the man and the woman affirm their mutual engagement before God and the Church; the rings are the pledge of that engagement. In the rite of marriage their union is blessed with prayers, invoking upon them the grace of the Holy Spirit; of that grace the crowns are the visible token. In ancient times it was allowed to perform the rite of betrothal apart from that of marriage. In our day the latter is performed immediately after the former. Both these rites must be performed in a church, in the presence of witnesses, and on certain days prescribed by the canons.

Note.— The mutual consent of a man and a woman to enter into matrimony is first made known in the home, to a circle of relatives and acquaintances. On this occasion it is customary to have a moleben sung, for the prosperous completion of the matter undertaken, the betrothal rings are given to the engaged couple, in token of consent to their marriage, and their parents or elders bless them with icons of the Saviour and His Mother. The moleben with the ceremonies of giving the rings and blessing constitute what is usually called “betrothal.” But a home betrothal cannot take the place of the betrothal in church, which must all the same be performed immediately before the rite of marriage. The home betrothal is a family matter; the promise is made only before relatives and intimates. In the church betrothal this promise is affirmed before the entire church.

The Rite of Betrothal.

        The priest, preceded by a candle bearer, comes out of the sanctuary through the Royal Gates holding in his hands the Cross and Gospel, which he lays on a table in the middle of the church. Then he approaches the main entrance of the church, where the bride and groom already stand (the former at the groom’s left side), blesses them thrice with two lighted candles, which he then hands to them, conducts them into the church, walking before them and swinging the censer — the censing is expressly prescribed — and places them before the table, at a little distance from it. The betrothal begins with the Great Ectenia and two brief prayers, with the addition of special petitions: for the salvation of the betrothed couple, the granting them of children and peaceful mutual affection, for their abiding in harmony, firm in the faith, and for a blessing on them, that they may lead a blameless life. The prayers contain petitions for a blessing on the betrothed and on the betrothal. Then follows the ceremony of betrothal. The priest takes from the altar the rings which he received from the bride and groom before the beginning of the service. With the golden ring he makes the sign of the Cross thrice above the groom’s head, with the words : “The servant of God N. is betrothed to the handmaid of God N. in the name of the Father, and the Son, and the Holy Spirit.” This he repeats thrice, then slips the ring on the fourth finger (next to the little finger) of the groom’s right hand. The same proceeding is repeated with the bride’s silver ring. After the betrothal, it is prescribed by the canons of the Church that the sponsor, or, as is now the established custom, the groom’s best man, shall change the rings thrice from one to the other, so that the bride’s silver ring remains with the groom, and the groom’s golden ring remains with the bride. The rings are given them in token of the life-long union into which they are entering.* The more precious metal of the groom’s ring indicates his domination, while the exchange of rings between the bride and groom indicates that they engage to share all the toils and hardships of life, he not allowing himself to be uplifted by his supremacy, she not taking advantage of her weakness. That this exchange is made by the sponsor, generally selected among the elder relatives, indicates the consent of the family. The rite of betrothal ends with the priest praying “that the Lord may establish these espousals in the faith; in harmony, truth and love, and may bless from Heaven this putting on of rings.”

The Rite of Marriage.

        After the rite of betrothal the bride and groom approach nearer to the lectern, holding the lighted candles, and again preceded by the censing priest. This serves to remind them that they must live their lives in conformity with the commandments of the Lord, which the priest proclaims, that their good deeds must shine in the world, and rise to Heaven like incense. As they approach, Psalm 127 is sung, in which are depicted the blessings which God sends to pious consorts: “Blessed are all they that fear the Lord, that walk in His ways. Thou shalt eat the fruit of thy labors; blessed art thou, and well shall it be with thee. Thy wife shall be as a fruitful vine on the sides of thy house, Thy sons like young olive trees round about thy table. Behold, so shall the man be blessed that feareth the Lord. The Lord bless thee out of Sion, and mayest thou see the good things of Jerusalem all the days of thy life. And mayest thou see thy children’s children; peace be upon Israel.” This psalm is sung with the refrain after each verse: “Glory to Thee, our God, glory to Thee.” The betrothed couple, in token of festivity, then take their stand on a rug. The priest now asks them, each separately, whether they have the spontaneous wish and firm intention to contract the conjugal union with each other, and whether they have not promised to contract that union with any one else. On receiving their affirmative answer to the former question and their negative to the second, the priest proceeds to the actual rite of marriage.

        This rite begins with blessing the Kingdom of the Most Holy Trinity and with the Great Ectenia. To this ectenia are added petitions on behalf of the new spouses: that they be granted a blessing upon their marriage, chastity, well-favored children and joy in them, and a blameless life. Then the priest says three prayers, in which he asks that the Lord may grant to the couple a peaceful life, length of days, chastity, mutual love, long life to their children, grace in their offspring, an unfading crown of glory in the heavens, and an abundance of the good things of the earth so that they may be enabled to assist the needy; — that the Lord may help the wife to obey her husband, and the husband to be the head of his wife; that He may remember also the parents who reared them, as parents’ prayers make firm the foundations of houses. After these prayers the priest places a crown on the head of the groom, repeating thrice the words: “The servant of God N. is crowned for the handmaid of God N. in the name of the Father and the Son and the Holy Spirit.” This he repeats, placing the other crown on the head of the bride, after which he blesses them thrice, saying, “O Lord, our God, with glory and honor crown them.” The crowns symbolize their victory over their passions, as also the honor paid them for the chastity of their life before marriage, and reminds them that they must guard the purity of their lives after marriage also. In Greece they use wreaths of myrtle and olive branches. We in Russia use crowns in the shape of imperial ones, ornamented with images of the Saviour and His Mother. This indicates that the newly wedded spouses are to become the progenitors (Knyáz, i.e., “prince” and “princess,” in the old language), of a new generation.

        After the ceremony of marriage and the blessing, a prokimenon is sung, in which the essence of the Sacrament of Matrimony is set forth: “Thou hast set upon their head crowns of precious stones; they asked life of Thee, and Thou gavest it them,” after which readings from the Gospel and the Epistles are read. The Apostle lesson speaks of the importance of the Sacrament of Matrimony and of the mutual duties of the newly-wed; the Gospel tells of Christ’s presence at the marriage at Cana in Galilee.

        The readings are followed by the Triple Ectenia and the Ectenia of Supplication, ending with the chanting of the Lord’s Prayer; then a cup with wine is brought. The priest blesses the cup, and presents it alternately to the husband and the wife to drink from, three times to each. This common cup signifies that they must live in an indissoluble union and share with each other joy and sorrow. The priest takes them by the hand and leads them three times around the lectern, while the sponsors (or, in Russia, the best men) follow, holding the crowns above their heads. During this circumambulation the same hymns are sung as at an ordination.* This ceremony is symbolical of the solemnity and indissolubility of the conjugal union.

        The priest now takes the crowns from the newly married couple, and addresses to each words of greeting and good wishes. To the husband he says: “Be thou magnified, O bridegroom, like unto Abraham, and be thou blessed like unto Isaac, and do thou multiply like unto Jacob, walking in peace, and keeping the commandments of God in righteousness.” To the bride he says as he takes off her crown: “And thou, O bride: Be thou exalted like unto Sarah, and exult thou, like unto Rebecca, and do thou multiply, like unto Rachel. Rejoice thou in thy husband, fulfilling the conditions of the law, for so it is well-pleasing unto God.” The couple, after the crowns have been removed, bow their heads at the priest’s invitation, listen to his wishes of prosperity and give each other the kiss of love.

        In ancient times newly wedded couples used to wear wreaths of myrtle or olive branches for the space of seven days, and on the eighth removed them in church in the presence of the priest, who prayed to God to preserve their union inviolate. In our day this prayer is said immediately after the ceremony, before dismissal.

Conditions of the Legality of a Marriage.

        Besides the mutual consent of the parties, the following conditions must be observed for a marriage to be legal: 1) they must be of the legal age — the groom not less then 18, the bride not less than 16; 2) they must not be closely related. The forbidden relationship extends to the fourth degree, i.e., first cousins may not marry each other, nor may two brothers marry two sisters; within the fifth degree (the father’s or mother’s first cousin), and the sixth (second cousins), marriage is sometimes permitted, but not without a dispensation from the bishop; 3) both parties must be of sane mind, and 4) must have authority to marry: if minors, from parents or guardians; — if employed in military or civil service, from their superiors; — if members of a commune, from the elder. In order to find out whether there are any obstacles to the projected marriage, the bans are published in the couple’s parish church for three consecutive Sundays. In addition to this, information is procured concerning their age, their families, their religion, whether they are not already married to some other person, — unmarried or widowed, and, if the latter, after having been married once or more than once, lastly, whether they have the necessary authority from parents, guardians or superiors. All this information is entered into a book; the entry is then signed by the groom and bride, and by witnesses who certify the truth of the information and engage, in case their testimony should be proved false, to answer before the laws, civil and ecclesiastical. This is called the “record,” and not until it is completed and signed, can the marriage ceremonies be performed.

The Order for a Second Marriage.

        The Orthodox Church allows widowers and widows, and also persons whose marriage has been dissolved for one of the legitimate reasons, to contract a second (and, occasionally, a third) marriage; but this she considers as a condescension to human weakness, and therefore the celebration of a second or third marriage does not take place with the same solemnity as that of a first marriage. The prayers at the rites of betrothal are omitted, and those that accompany the rite of marriage are of a penitential nature; the solemn entrance of the bridal pair to the singing of the 127th Psalm is also omitted. In ancient times crowns were not used. It is customary in our day to limit these curtailed rites to the cases when both parties have been married before. Where one of the two is contracting a first marriage, the rites are not curtailed.