Library › Constantine Callinicos › Greek Orthodox Catechism
Greek Orthodox Catechism
Constantine Callinicos, London, 1926
Part I. Dogmatical, 13. Baptism and Confirmation
What is the first Sacrament and what do you know about it?
The first Sacrament is Baptism, of which the tenth Article of the Creed treats. Baptism is the Sacrament, by which, while our body is cleansed externally by holy water, our soul is cleansed internally by the divine grace from sin both optional and original, if we are of age, and from original sin only, if we are infants. This Sacrament, by which we are received officially into the bosom of the Church, and thereby become her children, was founded by our Lord, Who, after His Resurrection sent forth His disciples to preach the Gospel, and instructed them to baptise those who accepted it “into the name of the Father and of the Son and of the Holy Ghost.” (Matt. xxviii. 19.) Wherefore, while the material of this Sacrament is water, the words of the Service are:—“The servant of God is baptised in the name of the Father and of the Son and of the Holy Ghost”; and without these words the Sacrament is not valid. Baptism is man’s re-birth by water and the Spirit. (John iii. 5.) For that reason it is necessary, above all, that those who come to this Sacrament should put off their old mode of living, and put on Christ as a robe (Rom. vi. 3—8), or, more simply, that they should put off sin, and walk henceforth in the footsteps of the Lord. Hence, the presence always at a Baptism of a sponsor, who solemnly promises to guide him who is baptised towards this regeneration. In the Creed one Baptism is acknowledged, for the canonically celebrated Baptism cannot ever be repeated. As one has only one natural birth, so only once is one re-born spiritually. If after Baptism he falls again into sin, there is another Sacrament, that of Penance, by which he will ask for remission of sins.
What do you know of the Sacrament of Confirmation?
Confirmation is the Sacrament by which, while the body of the baptised person is anointed externally with Holy Myron, his soul is strengthened internally by the holy grace, in order to make it capable of fighting with courage against the further attacks of evil in this life. From the book of the Acts (viii. 16—17; xix. 6) we learn that the Apostles did not confine themselves simply to baptising those who came unto Christ, but also laid their hands on them, thereby imparting to them the Holy Spirit. St. Paul also talks of the seal of the Holy Ghost, by which God, anointing those who attach themselves to Christ, makes them sure and steadfast. (2 Cor. i. 22; Eph.i. 13; iv. 30.) We know, moreover, from the Evangelists that, when our Lord was baptised in the Jordan, the Spirit descended upon Him, in order to introduce Him into His public work. Such passages, as the above mentioned, show the Evangelical origin of Confirmation, point to its connection with Baptism, and demonstrate its strength-giving character. They make plain, too, the method of Confirmation, which was always twofold: either by the laying on of hands by the Bishop on the baptised person, as is the practice of the Western Churches; or by the anointing and “sealing” with Myron blessed by Bishops, as is the immemorial use of our Eastern Church. In anointing the limbs of the newly-baptised, the Priest accompanies the action with the words:—“The seal of the gift of the Holy Ghost, Amen.”