The Holy Mysteries

Baptism

Baptism initiates us into Christ's Kingdom, making us heirs to that Kingdom. Through Baptism we die to sin and rise to life in Christ (Galatians 3:27), are reborn of water and spirit (John 3:5-6), cleansed of sin (Acts 22:16, and are enlightened by the gift of faith (Acts 8:37). 

Chrismation

Chrismation immediately follows Baptism and seals and animates us as heirs of the Kingdom, giving us "the gift of the Holy Spirit," which helps us live lives worthy of the Kingdon (cf. Hebrews 6:2; Acts 8:14-17; 19:6).

Eucharist

Christ nourishes us with His risen Body and Blood, helping us to mature in His image and grow in His likeness (John 6:51-58; Luke 22:19-20; Mark 14:22-25; Matthew 26:26-29).

The Byzantine tradition does not separate the three Mysteries of Initiation, but celebrates them, whether the candidate is an infant or an adult. 

In the Byzantine Catholic Divine Liturgy, the deacon or priest makes the following announcement just prior to the distribution of Holy Communion: "Approach with the fear of God and with Faith". This refers only to the reception of Holy Communion.

All Catholics who are properly disposed are welcome to receive the Divine Eucharist. Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with who we are not yet fully united are ordinarily not permitted to receive the Divine Eucharist. 

The body and blood of our Lord are administered on a small spoon. Communicants approach close to the priest or deacon and remain standing. 

The communicants say nothing.

They open the mouth widely without extending the tongue and close the mouth only after the spoon has been withdrawn.

The faithful should remain standing while others are receiving holy communion.

When Holy Communion has been distributed, the celebrant blesses with the chalice, "Save your people, O God, and bless your inheritance." This blessing is directed primarily to those who were unable to partake of the Divine Mysteries.  Those who do not receive Holy Communion at a particular Divine Liturgy should not approach for a personal blessing but rather remain at their place and receive the blessing from the chalice following distribution.

If one publicly remains in a grave sin (e.g. living in adultery, promoting abortion) that person should not approach for Communion until he/she is reconciled to God. 

Confessions & Repentance

Proverbs 24:16 tells us that even virtuous people fall seven times. But Christ has given us the Mystery of Repentance to make His mercy and forgiveness always available (cf. John 20:21-23; James 5:14-17).  

Jesus' sacrifice on the Cross is the only source of forgiveness for sin. Jesus entrusted that ministry of forgiveness to the Apostles (Matthew 18:18; John 20:22-23). Jesus offers forgiveness of sin, but we need to admit we are sinners in order to claim it (1 Timothy 1:15). Public confession of sins and reconciliation of sinners have been practiced in one form or another since the first days of the Church (James 5:16; 1 Corinthians 2:1-11). the sacrament of Repentance is often called a "second baptism."

All Catholics may approach a Byzantine Catholic priest for the Sacrament of Repentance. Normally, this holy mystery is celebrated before an icon of Christ. Before approaching be sure to prepare yourself by making a good examination of conscience. Then:

• Approach the priest and express your desire to confess and receive absolution
• State the sins for which you are seeking forgiveness
• Be attentive as the priest offers some spiritual exhortation or asks questions for clarification
• Bow (or kneel) as the priest places the epitrachelion (stole) over your head, lays his hands on you, and prays the "Prayer of Absolution"
• Respond "Amen" when he finishes the prayer
• If the priest has assigned a penance, make sure to perform it accordingly

Holy Anointing or Anointing of the Sick

The Mystery of Holy Anointing was given to us so that our suffering in this life can be put in its proper perspective - the mystery of Christ's victory over death (cf. James 5:14-15; Mark 6:13). The East has always offered the Mystery of Holy Anointing to any person suffering from illness of body, mind, or spirit. The Sacrament not only increases sanctifying grace in the soul of the sick person but also delivers him from the remnants of sin. 

Marriage

Marriage is a natural relationship instituted by God from the beginning. But in Christ we see its deeper mystery as a revelation of Christ's relationship to the Church, and as a livign icon of the Holy Trinity (Gensis 2:24; Matthew 19:1-12; Ephesians 5:21-33). The Bride and Groom are crowned to symbolize their God-given dominion (Genesis 1:28) over the "domestic Church" of their home and to challenge them to a sacrifical love that imitates Christ's love for His Church (Ephesians 5:25-32). Such love is always free, total, faithful, and fruitful.

Holy Orders

Christ established the priesthood so that the fruits of His death and Resurrection, made available through the Mysteries, would be made available to all mankind throughout the ages (Lk 22:19; Mt. 28:18; John 20:22-23).

The East has maintained the ancient practice of ordaining married men to the priesthood, choosing to reserve the call to celibacy "for the sake of the kingdom" for the monastic life. Bishops are celibate. 

By the laying on of the Bishop's hands, a man receives the Sacrament of Holy Orders. By the grace of this Sacrament, a priest carries on Christ's saving work, becoming more fully a steward of God's mysteries "rightly dividing the word of truth." It is the priests duty to administer the Sacraments, preach the Gospel, and be a source of spiritual teaching and consolation for this flock.