The Sacrament of Holy Baptism
in the Orthodox Christian Church

Introduction

Why infant Baptism ?

Holy Baptism is the first of seven Sacraments in the Orthodox Christian Church. Together with the Sacrament of Holy Chrism it joins the candidate to the Mystical Body of Christ, the Church. Some people argue that the only valid baptism is that of an adult who believes in Christ first. They argue that to baptise a helpless infant only a few weeks old who is unable to believe is meaningless. So why baptise a baby when it doesn't know yet what is happening? Why not wait for the baby to grow and believe in Christ and ask for baptism? If we were to follow this line of reasoning, we wouldn’t inoculate the baby against diphtheria until he grows up and asks for it! But we know better. Baptising infants before they know what is going on is an expression of God's great love for us. It shows that God loves us and accepts us before we can ever know and love Him. It shows that we are wanted and loved by God from the very moment of our birth. Nothing shows the nature of God's grace more than infant baptism. The Orthodox Church does not belittle personal faith in an adult who seeks baptism, but instead insists that the whole emphasis of baptism is not an what the baby does or the parents or the godparents, but on what God does. The fact that we are Christians is not due to any act on our part; it is due to the act of God in Christ through the Holy Spirit. Of course Baptism demands a personal response on the part of the baptised child when it reaches the age of reason. The child must accept what God did for him or her in Baptism. Baptism is not a divine pass that will get us into Heaven automatically. It must be followed by a personal awareness or awakening to the many gifts of God's love bestowed upon us through this great sacrament.

The institution of the Sacrament of Baptism

It was the Lord Jesus who instituted Baptism.

"He who believes and is baptised will be saved" (Mark 16:16). "Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit..." (Matthew 28:19).
"Truly. truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5).

The great model of our baptism, then, is the baptism of Jesus in the River Jordan.

The purpose of Holy Baptism

1. To remove the consequences of the 'original sin'.
2. To wash away all other sins committed before the time of Baptism if the person is beyond the age of infancy.
3. To unite the person to "The Body of Christ" (that is, the Church), and to open the door of salvation and eternal life to him or her.

Explanation of the ceremony

The many gestures involved in the performance of the Sacrament of Baptism in the Orthodox Church are not mere forms devoid of meaning. Christianity is life. Each action in the Sacrament of Baptism expresses what Christ is actually doing for us through this Sacrament.
As with all of the Sacraments there is a visible part, the actions taken by the Priest; and an invisible part, the sanctifying Grace that comes from the Holy Spirit that fills the body and soul of the person receiving the Sacrament.

The sponsor or godparent

The use of sponsors in Baptism dates back to the days when Christians were persecuted by the Roman Emperor Nero. Parents were often massacred during these persecutions. Thus sponsors were provided to instruct the children in the Christian faith in the event the parents were martyred. The godparent promises to see to it that the child is raised and educated in the Orthodox Christian faith. For this reason, it is important that godparents be chosen not for social reasons, but because they are persons who love God and His Church. Sponsors must be Orthodox Christians in good standing with the Church, otherwise they will not be able to bring up the child in a faith that is not theirs.

The exorcism

The first act of the Baptismal service begins in the narthex (entrance) of the church. This is to show that the one being received is not yet a member of the Church. The purpose of Baptism is to bring him into the Church. To enter into the temple of God is to be with Christ, to become a member of His body. The Priest then calls upon the sponsor to renounce the devil and all his works on behalf of the child,

"Do you renounce Satan, and all his angels, and all his works, and all his services. and all his pride?"

The exorcisms announce the forthcoming Baptism as an act of victory. The renouncing of Satan is done facing west because the west is where the sun disappears, and was regarded by the ancient Greeks as the place of the gates of Hades. Then the priest faces east whence the light of the sun rises and asks the godparent to accept for the child Him who is the Light of the World

"Do you unite yourself to Christ!"

The renunciation of Satan and the union with Christ express our faith that the newly-baptised child has been transferred from one master to another, from Satan to Christ, from death to life.

The sign of the Cross

The priest then makes the sign of the cross on the child's body. This is repeated often during the service. Essentially the cross is the sign of victory which puts the devil to flight. In the old days slaves were branded, as are animals today, to show to what master they belonged. Today the sign of the cross brands us as belonging to Christ.

The Creed

The godparent is then asked to confess faith in Christ in behalf of the infant and reads the confession of faith contained in the Nicene Creed. The Creed was a symbol or sign of recognition among the early Christians; it was like a password that distinguished the true members of God's family. By reading the Creed the godparent confesses the true faith that will be passed on to the infant in time.

The naming

From the moment the child is received into the Church emphasis is placed on his individuality. He is given his own particular name by which he shall be distinguished from every other child of God. This new name expresses also the new life in Christ received
through Holy Baptism. In addition to our own individual name each person receives the name "Christian" at Baptism. From that moment on we bear the name of Christ.

The candles

However dark may be the night that surrounds us, Baptism remains the sacrament of entrance into light. It opens the eyes of the soul to see Christ, the light; of the world (John 1:19) It makes us sons of light (1 Thess. 5:5). In the early Church the baptismal candle was always kept by the one baptised and brought to Church for major events in the person’s life.
Even as the final hour of life approached it was lighted again as the soul went forth to meet its Judge. It was a constant reminder for the Christian to live and die by the light of Christ. Thus the candle becomes a symbol of the perseverance of the baptised soul until Christ's return.

The Baptismal font

The baptismal font in the language of the Church Fathers is the Divine Womb whence we receive the second birth as children of God. Baptism is truly a birth.

"But to all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12-13).

When a person is Baptised, they descend into the baptismal font. As the water closes over the head, it is like being buried in a grave. When the newly baptised emerges from the water, it is like rising from the grave. Baptism represents our old, sinful nature dying and then being resurrected again by Christ in a new and cleansed form. As St. Paul says, "Do you not know that all of us who have been baptised into Christ Jesus were baptised into his death. We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father we, too, might walk in newness of life" (Romans 6:3-4).

The water

is used for cleansing. In Baptism it expresses the fact that through this sacrament Christ cleanses us of all sins. The Priest blesses the Baptismal waters in the Font by calling on the Holy Trinity,

“Do You Yourself, O loving King, be present now also through the descent of Your Holy Spirit and hallow this water”.

Then he makes the sign of the Cross three times over the water saying,

“Let all adverse powers be crushed beneath the signing of Your most precious Cross”.

The naked infant

The infant is baptised in its naked state to denote that just as we came out of our mother's womb naked so we emerge naked out of the womb of God -- the baptismal Font. The removal of all clothes also signifies the putting off of the ‘old man’ which will be cast off entirely through Baptism.

Anointing with oil

Olive oil is blessed by the Priest and then applied by him to the child's forehead, breast, back, hands, feet, ears, mouth, in order to dedicate them to the service of Christ. The godparent then covers the entire body of the infant with olive oil in order to express our prayer that with Christ's help the infant may be able to elude the grip of sin and the evil one.

Immersion into the Baptismal font

In obedience to Christ’s words, the Priest Baptises the child with the words,

“The servant of God (name) is baptised in the name of the Father. Amen. And of the Son, Amen. And of the Holy Spirit, Amen”.

At each invocation the Priest immerses and then raises the infant up again. After the Baptism the Priest places the child in a new linen sheet held by the Godparent.

The Sacrament of Chrismation

In the Orthodox Church the Sacrament of Chrismation (known sometimes as Confirmation) is administered immediately following Baptism as in the early Church. It is considered the fulfilment of Baptism. The Priest anoints the newly baptised infant with the Holy Chrism saying,

“the seal of the gift of the Holy Spirit, Amen”.

The whole man is now made the temple of God and the whole body is consecrated to the service of God. According to Orthodox belief every baptised lay person is consecrated by this Sacrament; he receives the gift of the Holy Spirit to become a deputy or an ambassador for Christ in this world.

New clothes

Following the Sacrament of Chrismation the Priest then invests the newly Baptised child in a new robe or garment, saying,

“Clothed is the servant of God (name) with the garment of righteousness, in the Name of the Father, and of the Son, and of the Holy Spirit, Amen”.

The new clothes signify the entirely new life that we receive after we are "buried with Jesus in His death" (Romans 6:4). Traditionally, the new white garment expresses the purity of the soul that has been washed from sin. It recalls also the shining robe in which Christ appeared at the Transfiguration. There is now a likeness between the one baptised and the transfigured Lord. St. Paul calls it a putting on of Christ,

"For as many of you as have been baptised in Christ, have put on Christ" (Galatians 3:26-27). "Therefore, if any one is in Christ, he is a newcreation; the old has passed away, behold the new has come" (2 Corinthians 5:17).

A religious dance

Then the Priest makes, together with the Godparent and the child, a circumambulation around the Font, three times; and for each of the three rounds the chanters sing,

“As many of you as have been baptised into Christ, have put on Christ. Alleluia” (Galatians 3:27).

This reflects the belief that at this moment the angels in heaven are expressing their joy that a new soul is registered in the Book of Life. Tradition states that at this moment God assigns a guardian angel to stay with the newly-baptised person until the end of their earthly life. Following the reading from St Paul’s Epistle to the Romans (6:3-11) and the Reading from the Holy Gospel (Matt. 28:16-20) the Priest says to the child, “You are baptised; you are illuminated; you are anointed with the Holy Myrrh; you are hallowed; you are washed clean, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen”.

The cutting of hair (tonsure)

The Priest cuts four locks of hair from the child's head in the form of a Cross. This is an expression of gratitude from the child, who having received an abundance of blessings through the Sacraments of Baptism and Chrismation and having nothing to give to God in return, offers part of its hair, as a first-offering to God. In the Old Testament, hair is seen as a symbol of strength. The child, therefore, promises to serve God with all its strength.

The Holy Eucharist

Immediately following Baptism and Chrismation the neophyte becomes a full member of the Orthodox Church. As such, the child is now entitled to receive the precious Body and Blood of Christ in the Sacrament of Holy Communion (or Holy Eucharist). The new life in Christ, given in Baptism, is renewed again and again in the Eucharist. As nature provides milk for the nourishment of the infant after birth, so God provides Holy Communion for the infant immediately following Baptism in order to provide nourishment for the spiritual life the neophyte has received through Baptism.

Summary

Summarising what God does for us in Baptism we may say that first it tells us who we are. We are God's children. We are loved by Him from the very moment of birth when He takes us into His arms and bestows upon us the kiss of His love through Baptism, Chrismation and the Eucharist. He makes us heirs of His riches. Thus, our existence is not like that of worms that exist for a short time until someone steps on them and crushes them into oblivion. We are not "nobodies" for whom no one cares. We are "somebodies" for whom the Supreme King of the universe cares enough to call us His own sons and daughters! And at the end of our brief pilgrimage through this world, He will address each one of us personally, by our Baptism name, and say, "Come, my son or daughter (name), inherit the kingdom prepared for you from the foundation of the world". This we know for certain because we have been baptised in His name.

Sacrament of Ordination

Sacraments (or Mysteries) are holy actions of the Church by which spiritual life is imparted to those receiving them. Ordination, which means "to set in place" or "to select by the outreached hand," is one of several Orthodox sacraments. It is extended specifically to bishops, presbyters (priests) and deacons, and generally to all through Holy Baptism.
(1) BishopsIn His ministry Christ ordained or "set in place" the Twelve, assuring them, "You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain" (John 15:16).
Both the New Testament and the Church Fathers recognise the Twelve as the first bishops or overseers in the Church. When Judas had fallen away and the disciples were considering his successor, Peter said, "Let another take his office" (Gr. Episkopen, lit. "Bishopric"; Acts 1:20). This bishopric was given to Matthias (Acts 1:26).
The apostles - these first bishops - in turn ordained presbyters and deacons.
(2) DeaconsThe account of the first ordination of deacons (Acts 6:1-6) is quite detailed. "Seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, "the apostles said, "whom we may appoint [Gr. Kathistemi, "to set down" or "ordain"] over this business" (Acts 6:3). The manner of this appointment is clear: "They laid hands on them" (Acts 6:6). The ordination of deacons in the Orthodox Church takes place in the same manner today, through the laying on of hands by the bishop.
(3) PresbytersThe first account of the ordination of elders or presbyters is in Acts 14:23. The apostles Paul and Barnabas "appointed [lit. "Elected by stretching forth the hand"] elders in every church, and prayed with fasting," then "commended them to the Lord in whom they had believed." Similarly, Paul reminds his apostolic apprentice, Titus, "For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint [set in place, ordain] elders in every city as I commanded you" (Titus 1:5).
The Titus passage brings to mind the first prayer the bishop prays over the one being ordained to the Orthodox priesthood; "Thy grace divine, which always heals that which is weak, and completes that which is lacking, elevates through the laying on of my hands this most devout deacon to be priest."
The bishop continues to ask God to "fill with the gift of the Holy Spirit this man ... that he may be worthy to stand in innocence before Your holy alter, to proclaim the gospel of Your Kingdom, to minister the word of Your truth, to offer You spiritual gifts and sacrifices, to renew Your people through the laver of regeneration."
A dramatic moment in the service of ordination comes when the candidate is led around the alter three times, kissing or venerating the four corners of the altar. This symbolises his marriage to Christ, his death with Christ, and his willingness to serve the Church sacrificially after the example of his Master.
Ordination is seen as an eternal appointment, "for the gifts andthe calling of God are irrevocable" (Rom. 11:29). It is in this spirit that during each Divine Liturgy the priest prays for his bishop that "the Lord God remember him in His Kingdom always, now and ever, and unto ages of ages."
Through the sacrament of ordination in His Church, Christ entrusts to the shepherd the very salvation of His people's souls.

Healing

The Orthodox Church has always viewed body and soul as inseparable thus stressing the necessity for preserving both in good health, following Jesus Christ's exhortation to his disciples to "heal the sick, cleanse the lepers, raise the dead, cast out demons" (Matthew 10:10). This follows Christ's ministry to "heal the brokenhearted, and to proclaim liberty to the captives and recovery of sight to the blind" (Luke 4:18; see Is 61:1), and to heal "all kinds of sickness and all kinds of disease (Matt. 4:23).
In healing, the Church follows the procedure prescribed by the Apostle James: "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. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sin, he will be forgiven" (James 5:14-15).
James here speaks of a priestly anointing with oil that leads to the physical and spiritual healing of a person, through the prayer of faith. This sacred action has become a sacrament of the Orthodox Church and is known as Holy Unction (Gr. efchelaion, meaning prayer oil). The Holy Unction is given to all who are sick, and not restricted to the dying. The dying are usually given, as a preparation for death, Holy Communion.

Sacrament (Mystery) of Unction

Holy Unction begins with the chanting of hymns known as 'troparia', and the priest pleas:

"O Lord Almighty, Healer of our souls and bodies, who puts down and raises up, who chastises and heals also, visit now in Your mercy our brother or sister, (Name), who is ill. Stretch forth Your arm that is full of healing and heath, and raise (Name) up from this bed and cure this illness. Put away the spirit of disease and every malady and pain and fever".

During the sacrament, the grace of God is entreated upon a person to heal their infirmities of body and soul while the body is anointed with oil. It is done by a gathering of priests, ideally seven in number, but can be performed by a lesser number or even by a single priest. The efficacy of the sacrament depends upon the promise and appointment of God; however it benefits only those who receives it with a 'prayer of faith', and with due preparation and disposition of mind. The final prayer is for remission of sins:

"And if (Name) has committed sins and transgressions, grant remission and forgiveness, because You love mankind".

As Orthodox Christians we pray, neither commanding God to heal nor doubting His ability to heal, but pleading for His promised mercy upon all who are ill.

Healings throughout history

The gifts of the Spirit or the miracles of Christ have always been active in the ministry of the Orthodox Church. The Church has never regards the gift as 'passed away'. St. Ireneaus during the end of the second century speaks of the miracles in his day: "Some drive out devils ... some have foreknowledge of the future ... others heal the sick through the laying of hands ... and even the dead have been raised up before now and have remained with us for many years". Later, in the fourth century, there are clear testimonies of it in St. Basil the Great and St. John Chrysostom who have given us prayers for healing which are used by the Church in the Sacrament of Unction.
In the fifth century, Pope Innocent I said that the Mystery of Unction should be performed "upon believers who are sick", and it should not be performed "on those undergoing ecclesiastical penance, because it is a Mystery. For how should it be supposed that one kind of Mystery be granted to those who are forbidden the other Mysteries". St. Cyril of Alexandria also made reference to Holy Unction in "Worship and Adoration in Spirit and in Truth". The writings of other Church Fathers speak often of miracles of healing within the Church. A recent example of such miracles are those which Christ performed through a Russian monk called St. Seraphim of Sarov (1759-.1833).

GREEK ORTHODOX COMMUNITY OF SOUTH AUSTRALIA INC.

GREEK ORTHODOX CHURCH OF SAINT CONSTANTINE & HELLEN GOODWOOD.

FESTIVAL

The Church commitee and the woman's Auxilliary of Saint Constantine &Hellen church Goodwood will organize a dinner at the  Olympic Hall of the Greek Orthodox Community to help the Church. The lunch will be on the Saturday 14th May 2011 7.30 p.m.. If you want to participate the dinner you can contact the Greek Orthodox Comminty Office 08-82314307. Price per person 35 $

• "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Luke 6:37

• "If the world hates you, keep in mind that it hated me first. John 15:18

• In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 3Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. Luke 12 :1-3

• Then spake Jesus to the multitude, and to his disciples, 2Saying, The scribes and the Pharisees sit in Moses' seat: 3All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. 5But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9And call no man your father upon the earth: for one is your Father, which is in heaven. 10Neither be ye called masters: for one is your Master, even Christ. 11But he that is greatest among you shall be your servant. 12And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.Matthew 23:1-12

PROGRAM OF GREAT WEEK 2011

Saturday of Lazarus 16 April            matins and Divine liturgy at 8.00 a.m. 

Palm Sunday 17 April                      matins and Divine liturgy at 8.15 a.m. 

                                                         Service of the Bridegroom at 7.00 p.m.

Great Monday 18 April                   matins and Divine liturgy at 8.00 a.m. 

                                                         Service of the Bridegroom at 7.00 p.m.



Great Tuesday 19 April                  matins and Divine liturgy at 8.00 a.m. 

                                                         Service of the Bridegroom at 7.00 p.m.

Great Wednesday 20 April             matins and Divine liturgy at 8.00 a.m.

                                                                           The Mystery of Holy Unction &of the Last supper at 5.30 p.m. 

                    Great Thursday 21 April                          Vesper and Divine Liturgy at 6.00-8.00 a.m.     followed by Holy Communion until 9a.m. Service of the Twelve Gospels at 7.00 p.m.

                        Great Friday 22 April            Divine Liturgy of the Great Hours at 9.00am. Apokathelosis at 2.30 p.m. Encomia at 7p.m. followed by the procession of the Epitaphios at 9 p.m.

                    Great &Holy Saturday 23 April  Vesper and divine Liturgy at 6.00 - 8.00 a.m. followed by Holy communion until 9 a.m. Ressurectional Evlogitaria at 11 p.m. Service of the Resurrection at 12 a.m. Divine Liturgy Resurrection at 2a.m.

 Easter Sunday 24 April  Vesper of Holy Pascha (Service of love at 11 a.m. at the Cathedral of Archangels Michael and Gabriel only with Bishop Christodoulos and all the reverends of our Community. (the holy Gospel will be reading in many Languages Greek, English. Italian,Arabic Hebrew and Russian).

Understanding the Christian Orthodox Faith