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Greek Orthodox Catechism
Constantine Callinicos, London, 1926
Part III. Ceremonial, 41. The Services of Baptism, Confirmation and Confession
By what single word may the various forms of elaborate Worship be named?
By the word Ceremonies, or Services.
And are there many Ceremonies or Services of the Orthodox Church?
Yes; there are many according to the hour at which they are celebrated, the events which they recall, and the object of which they are the intention. Here we divide them into two main classes:—The Occasional and the Pan-Ecclesiastical Among what we call the Occasional Ceremonies, i.e., the Ceremonies created by the spiritual needs of private life, we include those of Baptism, Confirmation, Confession, Ordination, Marriage, Holy Unction and Burial. Among the Pan-Ecclesiastical Ceremonies, which directly and collectively concern the edification of the whole congregation, we include Evensong, Matins, the Hours, the Compline, the “Chairetismoi” or Salutations, the “Coming of the Bridegroom,” that is, the Vigils of Passion Week, and especially the Divine Service. Leaving the detailed examination of each one of these to the special study of Liturgics, we touch lightly on the seven Occasional Ceremonies as above enumerated, and on Evensong, Matins and the Holy Liturgy; for these are the more customary and important.
How, then, is the first Occasional Ceremony, that is to say, Baptism, celebrated?
The sponsor carries the child into the narthex. He renounces in the name of his ward, who is a minor, the works of Satan (“apotaxis”), enrols his ward as a servant of Christ (“syntaxis”), and by the recitation of the Creed proclaims publicly the faith into which the child is being received. Then all move together towards the Font, in which, after the prescribed prayers, the child is immersed in the name of the Father, the Son and the Holy Ghost, according to the Lord’s command. We say “immersed,” because this is meant by the word “baptizein”; thus Christ was baptised, having gone under the water and come up from the water (Matt. iii. 16); and thus were the old Christians baptised, being immersed bodily in the rivers, aqueducts and baptisteries. Use of sprinkling and aspersing was made in old times, but only exceptionally and in the case of dying and dangerously sick persons. After the newly baptised child is taken from the Font and confirmed, it is dressed in a white dress, in manifestation of the purity of its soul, and carried by the Sponsor with lights and other emblems of joy. The Priest leads, the Sponsor follows, and both go round the Font in three joyful circles, while the Apostolic words: “As many of you as were baptised into Christ did put on Christ” (Gal. iii. 27) are being chanted.
How is Confirmation celebrated?
The ceremony of Confirmation is not separated with us by a period of eight, ten or twelve years, as in the Western Churches, but follows immediately after Baptism as an indissoluble continuation of it, in order that the gift received through Baptism may be assured from the first moment. Confirmation, therefore, takes place the moment the baptised child emerges from the waters of the Font. The Priest anoints it with Holy Myron on the forehead, temples, breast, hands, feet, and on the shoulders, saying:—“The seal of the gift of the Holy Ghost,” in order that all the senses of the child be kept holy, and become instruments for the doing of good. After the anointing, the Priest cuts a few hairs of the confirmed child, to show that it has: now become the property of God, Who has redeemed it from the Devil. For in the old days, the masters who bought slaves cut the hair of their heads.
How is Confession celebrated?
The penitent kneels before the Father Confessor, who either stands before the holy doors of the Sanctuary, or is seated. And in contrition of heart, he confesses to him his sins, asking for God’s forgiveness. The Confessor, covering the penitent with his epitrachilion or stole, emblematic of the divine arms, which enfold every one who sincerely repents, asks God to give the penitent the remission of his sins; for He it was Who said:—“What things soever ye shall loose on earth shall be loosed in Heaven.” (Matt. xviii. 18.)