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Catholic Confirmation usually takes place when the young person is between the ages of 12 - 15 years.
Orthodox Chrismation usually takes place after the baby is Baptized.
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The closest Orthodox approximation to confirmation is "Chrismation", where holy oil (Chrism) is used to annoint the faithful into the Church. After Chrismation, Orthodox Christians may share the Eucharist in the service of Divine Liturgy. You might say the sacrament of Baptism brings people into the Church, and Chrismation brings them to the altar; when children are baptized, they are usually Chrismated the same day. For adults who have been baptized outside the Church, their prior baptisms are accepted if they were Trinitarian (i.e. "In the name of the Father, and of the Son, and of the Holy Spirit"), and they are Chrismated into the Church. Joining the Church is not an event, but the beginning of a process called "Theosis", becoming more and more like God, as we work with Him, working out our salvation with fear and trembling, to be conformed to His will.
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Typically, at the time of their baptism; although the sacrament is referred to as Holy Chrismation.
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The Orthodox Church has seven sacraments: Baptism, Chrismation, Eucharist Confession, Holy Unction, Marriage, and Ordination
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The seven sacraments (or mysteries) of the Orthodox Church are: 1) Baptism, 2) Chrismation/Confirmation, 3) Holy Eucharist/Communion, 4) Repentance/Confession, 5) Ordination/Priesthood, 6) Marriage, and 7) Holy Unction.
Of these seven, the first four are compulsory, but the last three are optional.
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Confirmation is done immediately after Baptism, together with Chrismation, and is done either as a child or as an adult. It can be done at any time that a person is Baptized.
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First off, Orthodox do not call it confirmation. It is called Chrismation. You don't have to be Chrismated at birth, because Eastern Orthodox allow converts, but to receive the Eucharist, you must be Chrismated.
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Generally by "chrismation" -- the anointing with blessed oil that represents the gift of the Holy Spirit. In some Orthodox jurisdictions, Roman Catholic converts are also baptized. The bishop decides whether baptism is necessary.
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In the sacrament of chrismation the newly baptised person receives
the Holy Spirit through the anointing with oil by the bishop or priest.
The roots of this sacrament are clear in both the Old and New
Testaments, and are especially brought to light on the Day of
Pentecost.
Christmation
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The sacraments in order : * Baptism (Christening) * Confirmation (Chrismation) * Holy Eucharist (or Holy Communion) * Penance (Confession / Reconciliation) * Anointing of the Sick (known prior to Vatican II as Extreme Unction (or more literally from Latin: Last Anointing); informally, the "Last Rites") * Holy Orders * Matrimony
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The mandatory or compulsory Mysteries (or sacraments) of the Orthodox Church are: 1) Baptism, 2) Chrismation or Confirmation, 3) Holy Communion or Holy Eucharist, 4) Holy Repentance and Confession.
The remaining three sacraments are: 5) Ordination or Priesthood, 6) Marriage or Holy Matrimony, and 7) Holy Unction or Holy Oil, and these are optional.
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They have seven sacraments. Baptism, by which a person enters the Church. Chrismation bestows upon us the Holy Spirit. Holy Communion in which they receive the Body and Blood of Jesus Christ. Confession with a priest for the forgiveness of sins. Marriage and Ordination to the sacred priesthood. Holy Oil (Unction) which the faithful are anointed when they are ill with for the healing of soul and body and for the forgiveness of sins.
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Yes, the Orthodox Church believes in the concept of being born again through baptism and chrismation, which is understood as a spiritual rebirth and initiation into the Christian faith. This differs in interpretation from some Protestant denominations which emphasize a more personal and emotional experience of being "born again."
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Confirmation, also known as Chrismation in some Christian traditions, is a sacrament that typically follows baptism. It is considered a rite of passage that welcomes an individual into full communion with the church and marks the strengthening of their faith through the sealing of the Holy Spirit. Confirmation often involves the laying on of hands by a bishop or priest, anointing with chrism oil, and a renewal of baptismal vows.
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To convert to Eastern Orthodoxy, one typically goes through a process that involves studying the faith, participating in worship services, and receiving instruction from a priest. The final step is usually a formal ceremony called Chrismation, where the individual is anointed with holy oil. It is important to approach the conversion process with sincerity and a willingness to embrace the teachings and practices of the Eastern Orthodox Church.
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1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments. (Cf. Sacrosanctum concilium 6) There are seven sacraments in the church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. (Cf. Council of Lyons II (1274) Denzinger-Schonmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum {1965} 860).
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Orthodox Baptism refers to the sacrament of initiation into the Eastern Orthodox Church. It involves the individual being fully immersed in water three times to symbolize death and rebirth, followed by anointment with chrism oil and receiving Holy Communion. Orthodox Baptism is considered essential for salvation and the entrance into the life of the Church.
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Yes, Catholics are Christians. A Christian is one who follows Christ.
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Catholic AnswerCatholics are actually the very first Christians, and, technically, the Catholic Church is the only Christian Church as Jesus Himself established It and promised that It would be ONE until the end of the world. People who are outside the visible Church are considered Christian insofar as they are baptized and believe in the Nicene Creed in its traditional interpretation. The word "Christian" which means "anointed" comes from the sacrament of confirmation when the Christian is anointed with the perfumed oil, the Sacred Chrism, in the East this sacrament is still called Chrismation, in the West it is called Confirmation. It both confirms and strengthens baptismal grace. It is the normal completion of baptism.1 answer
The answer is about the age of seven or shortly thereafter. This happens when the typical Catholic reaches what is called the Age of Reason (see link). This is done so that the child can make use of the sacraments of Reconciliation and Holy Communion to combat personal sin that they are now morally culpable for. Many factors can impact a decision on when to actually administer these sacraments to the child. Emotional maturity is a pretty good one. This can extend or shorten the decision to another point in life.
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Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. The seven sacraments touch all the stages and all the important moments of Christian life:1 they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.
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From both a Roman Catholic perspective as well as an Episcopal (Anglican) perspective, Confirmation is a 'sacrament' or 'sacramental rite' in which we are confirmed in our faith, through the laying on of hands and/or anointing on the forehead by a bishop. During which the Holy Spirit comes upon us in a new way, empowering us as we make a mature commitment to live and walk with Christ.
In some traditions such as the Orthodox Churches as well as the Lutheran Churches, confirmation (or chrismation as the Orthodox Churches refer to it) are typically performed by the priest or pastor.
The Orthodox Churches typically do not separate Baptism from Confirmation/Chrismation, but rather after the submersion of the baptismal candidate, he or she is then chrismated or anointed by the cleric (typically a priest) and prayed over to receive empowerment by the Spirit. In addition, the newly baptized and chrismated (confirmed) individual is administered the sacrament of the Holy Communion, all in the same service.
Orthodox Christians as well see this sacrament as a means of 'welcoming' the newly baptized into the church in a new way. Although it is done in the same ceremony as baptism, Chrismation or confirmation for Orthodox Christians is seen as an extension of the sacrament of baptism, essentially 'sealing' the sacrament with the spiritual empowerment by the pouring out of the Holy Spirit upon the newly baptized Christian.
This sacramental rite is most specific to the Roman Catholic Church, Old Catholic Churches, Eastern Orthodox Churches, Oriental Orthodox Churches, Anglican/Episcopalian Churches, Lutheran Churches, Moravian Church, and even United Methodist Churches. (However, the Lutherans, United Methodists and the Moravians vary in regards to their understanding of confirmation. Although they recognize it as both a profession of faith as well as an empowerment by the spirit through the laying on of hands by a pastor or bishop, they would not associate it with baptism nor would many typically use the term 'sacramental' in regards to this church rite.)
Although some other Protestant Churches may have 'confirmation' it is not seen as being sacramental at all as it is in 'sacramental churches' (as mentioned above) but seen solely as a human made tradition in which one makes a mature commitment to Christ, in front of the entire congregation.
In most protestant churches that offer 'confirmation' such as the Presbyterian Church and the Reformed Churches, there is typically not a laying on of hands or anointing, but rather the confirmand stands in front of the entire congregation 'professing his/her faith' and awaiting questions and approval by the board of elders and the board of deacons.
AnswerThe term 'Confirmation' may also be used in other ways. To Confirm something or to offer confirmation is to varify it, or prove its validity.Example: Let's say you are prayed for and someone tells you that you are called to be a worship leader. Then, someone else comes and prays for you and tells you the same thing. You have gotten CONFIRMATION on the subject of being a worship leader.
Roman Catholic AnswerConfirmation is one of the seven Sacraments instituted by Our Blessed Lord to communicate grace to His people.from Modern Catholic Dictionary by John A. Hardon, S.J. Doubleday & Co., Inc. Garden City, NY 1980
The sacrament in which, through the laying on f hands, anointing with chrism, and prayer, those already baptized are strengthened by the Holy Spirit in order that they may steadfastly profess the faith and faithfully live up to their profession.
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It used to be the practice in all the Rites of the Catholic Church, and still is in the Eastern Rites, that Baptism, Confirmation, (called Chrismation in Eastern Catholic Churches) and the Eucharist were all given just after birth, and the Eucharist continued to be given regularly. Although, there is somewhat of a Latinization that has crept in to the Eastern Churches where the Eucharist is given at Baptism, but then isn't given again until around the age of seven (like in the Roman Rite of the Catholic Church).
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First, what is Confirmation (also called "Chrismation")? What does Confirmation do? Confirmation: indelibly seals us to the Holy Ghost, hence its name, "Sacrament of the Seal." Because this seal is indelible and leaves a permanent mark on the recipient's soul, the Sacrament, like Baptism and Holy Orders, may be received only once. gives us the sanctifying grace to become perfect Christians and true soldiers of Christ, well-armed to defend Christ as King, His Mother as Queen, and the Church Militant as His Kingdom on earth. God confirms us (strengthens us) so we may do spiritual battle. imparts to us the 7 Gifts of the Holy Ghost, as in a "personal Pentecost": Wisdom Understanding Counsel Fortitude Knowledge Piety Fear of the Lord Source: http://www.fisheaters.com/confirmation.html
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Jesus directly instituted two sacraments, Baptism and the Lord's Supper (or Holy Communion, commonly called the Eucharist or the Mass); five others, Confirmation, Holy Matrimony, Reconciliation (confession and absolution), Ordination and Anointing of the Sick, are commonly called sacraments, but were not directly instituted by him.
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In the Greek Church and all of the churches of the East, Sacraments are the physical symbols of the communion of God with His people. These Sacraments consist of and are not limited to Confession of Sins, Baptism, Chrismation and Communion.
The reason that the Sacraments are not limited to these afore mentioned Sacraments is that in the church of the East, Sacraments are infinite like the rays of the Sun. Life in the Eastern church is Sacramental. Everything from how you get out of bed, how you say your prayers, what you do when you are feasting or fasting, how you treat your wife and kids, driving your car, doing your work, talking to your neighbors, how you sleep is considered sacramental. It is a sacramental life, because you live a life devoted to acquiring communion with God.
Symbolism is treated differently in the East than the definition most of us in the West understand. Symbolism is that which we use to bring past events into the present, or that it is present with us as we act upon it. In that sense, the Sacraments take on life and shape of that which happened, which is happening through the sanctification of time and physical space.
The use of Sacraments in the Greek Church refers to the life of the Church as a living "organism" that flourishes as the bride of Christ, in this world, bringing about the growth and continuance of His Kingdom, here on earth as it is in Heaven, whose truth is protected by the Holy Spirit and defended by "a great cloud of witnesses".
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from
The Catechism of the Catholic Church, second edition, English translation 1994
1210 Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony, The seven sacraments touch all the stages and all the important moments of Christian life; (cf. St. Thomas Aquinas, Summa Theologiae III, 65, 1) they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.
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Eucharist, confirmation, communion, Baptism and Sacrament of the sick
Roman Catholic AnswerBy definition, all the sacraments of the Church are important, as they are all means of grace that Our Blessed Lord as left us. The most important is, of course, the Blessed Eucharist, which is the actual Body and Blood of Our Blessed Lord. All of the other Sacraments lead up to or flow from it.from The Catechism of the Catholic Church, second edition, English translation 1994
1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments. (Cf. Sacrosanctum concilium 6) There are seven sacraments in the church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. (Cf. Council of Lyons II (1274) Denzinger-Schonmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum {1965} 860).
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The symbolism of anointing with oil also signifies the Holy Spirit, to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of Confirmation, called "chrismation" in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew "messiah") means the one "anointed" by God's Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David. But Jesus is God's Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. The Holy Spirit established him as "Christ." The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord.
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- The Oil of Catechumens ("Oleum Catechumenorum" or "Oleum Sanctum") used in Baptism along with water, in the consecration of churches, in the blessing of Altars, in the ordination of priests, and, sometimes, in the crowning of Catholic kings and queens.
- The Holy Chrism ("Sanctum Chrisma") or "Oil of Gladness," which is olive oil mixed with a small amount of balm or balsam. It is used in Confirmation, Baptism, in the consecration of a Bishop, the consecration of a various things such as churches, chalices, patens, and bells.
- The Oil of the Sick ("Oleum Infirmorum"), which is used in the Anointing of the Sick
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No, however, this is a lot of information on the Eastern Orthodox Church available online. To convert requires a knowledge of the Orthodox Faith, beliefs and, in most cases, also requires a physical Baptism and Chrismation. Your local Orthodox priest or bishop will be able to give you guidance on the requirements of their particular parish or jurisdiction.
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Firstly that it is ordained of God. Second, marriage is for the procreation of children to be brought up in righteousness. Third, the couple make a covenant with God which is binding if they remain faithful to that covenant. Forth, marriage is for time and all eternity and not just for this life only.
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Baptism is usually done when you are a baby. Confirmation is usually done when you are near graduating from high school. The difference is that baptism is usually when the parents say that this is the religion that you are going to be practicing and learning about. Confirmation is when you take it upon yourself to say that you are going to continue to learn and follow the religion.
Catholic AnswerBaptism is the sacrament by which (through water and the word of God) a person is cleansed of all sin and reborn and sanctified in Christ to everlasting life. It is strictly necessary for salvation.Confirmation is a different sacrament by which, through the laying on of hands, anointing with Chrism, and prayer, those already baptized are strengthened by the Holy Spirit in order that they may steadfastly profess the faith and faithfully live up to their profession. In the early Church it was given immediately after Baptism, in the Eastern Church it is known as Chrismation, as the Confirmed are anointed with Sacred Chrism. Though not strictly necessary for salvation, unlike baptism, confirmation is eminently important in contributing to Christian perfection and there is a grave obligation to receive it in due time.
In all but the Latin rite, Baptism, Confirmation, and Holy Communion are given together upon one's entry into the Church even if this is within a week of birth. In the Latin rite they are separated, often by many years, for infants, they are still given together for adult converts.
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Generally speaking, you convert to the Eastern Orthodox Church, not Greek Orthodox, unless you live in Greece. In all other countries you convert to the Orthodox Church, as the church is not an ethnic or national body. It is open to people of all nationalities and backgrounds. In most cases, a person begins the process of conversion by speaking with a local Orthodox priest, who gives instructions (or catechism) on the teachings and beliefs of the Orthodox Church. These beliefs and doctrines have continued unchanged for over 2000 years, since the time of Jesus and the Twelve Apostles. There is also plenty of resource material on the Internet, such as by looking up "Orthodox Wiki." This process of catechism could take many months. Once you have learned about the faith and teachings of the church, you would then be ready to be baptized as a member of the Orthodox Church, in the name of the Father, Son, and Holy Spirit (ie. the Holy Trinity). Baptism is by triple immersion in water. At the same time, you would be Chrismated, which means receiving the Holy Oil and the Holy Spirit. Although babies are baptized without clothes, adults are usually baptized while wearing a white gown with a red cross on it.
Some Orthodox Churches today do not baptize people who have already been baptized in the name of the Holy Trinity, however, this is an exception to the rule. The correct practice is to be received by both baptism and christmation, rather than by chrismation on its own. The responsibility for this rests with the local Orthodox bishop in your area.
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The more important, in any case, theological symbolism of oil in the Old Testament theology is connected with the anointment of persons that played a particular role in the divine economy, that is to say priests, archpriests and prophets.
The various uses of oil and the theological perceptions that are located in the Old Testament with regard to the oil survive in the New Testament, enriched however with vigorous christ-centred content. Here, the therapeutic dimension of oil is connected with the intellectual force of evangelic truth. The students of Christ using chrisms of oil to turn away the impure spirits and cure the patients. Also, aromatic oil is used for ornamental and hygiene reasons: or in individual level, or as sample of social compliment or also in the care of deads.
According to the conventional categorisation of sacraments, the oil is used in three of them: in the baptism, in the chrismation and in Extreme unction.
In the baptism, the priest after he blesses water,he aneles it with oil. Then, he marks cruciately with unction the body of the baptized. The particular use of oil presupposes also its therapeutical attributes: catechized is imported in the "inn of" Church, so that he recovers from the wounds and the bruises of sin. Also, this oil invokes the divine mercy, and for this reason is also named "oil of jubilation": it is the oil that it causes the internal thrill of joy in the person that returns in the God.
Remaining in the same sacrament,we can see the effect of pre-christian use of oil in the christian theology. As the athletes of antiquity spread with oil, thus and the neophyte spread with oil so that he faces the difficulties lifelong of his intellectua fight. The inunction of all catechized's body with oil reveals also his complete rebirth and his integration in the body of Church.
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The chrism symbolizes the anointing by the Holy Spirit. In the Old Testament, when someone was anointed to become a priest or a king, etc, they had oil poured on their head "and the Spirit of the LORD came mightily upon [them] from that day forward" (1 Samuel 16:13). In Confirmation, the chrism does much the same. "1289 Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit."100 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, the term Confirmation suggests that this sacrament both confirms and strengthens baptismal grace. " ~Catechism of the Catholic Church
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from Baltimore Catechism Three, prepared and Enjoined by Order of the Third Plenary Council of Baltimore, © 1885 by J.L. Spalding, © 1898 and 1933 by Benziger Brothers, © 2010 Saint Benedict Press, TAN Books, Imprimatur: John Cardinal McCloskey, Archbishop of New York, 1885 and James Gibbons, Archbishop of Baltimore, 1885; & Patrick Cardinal Hayes, Archbishop of New York, 1921. 574. Q. What is a Sacrament? [136]
A. A Sacrament is an outward sign instituted by Christ to give grace.
575. Q. Are these three things, namely: An outward or visible sign, the institution of that sign by Christ, and the giving of grace through the use of that sign, always necessary for the existence of a Sacrament?
A. These three things, namely: An outward of visible sign, the institution of that sign by Christ, and the giving of grace through the use of that sign, are necessary for the existence of a Sacrament, and if any of the three be wanting there can be no Sacrament.
from The Catechism of the Catholic Church, second edition, English translation 1994 1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments. (Cf. Sacrosanctum concilium 6) There are seven sacraments in the church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. (Cf. Council of Lyons II (1274) Denzinger-Schonmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum {1965} 860).
1114 "Adhering to the teaching of the Holy Scriptures, to the apostolic traditions, and to the consensus . . . of the Fathers," we profess that "the sacraments of the new law were . . . all instituted by Jesus Christ our Lord." (Council of Trent {1547}: Denzinger-Schönmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum {1965} 1600-1601)
1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments. (Cf. Sacrosanctum concilium 6) There are seven sacraments in the church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. (Cf. Council of Lyons II (1274) Denzinger-Schonmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum {1965} 860).
1114 "Adhering to the teaching of the Holy Scriptures, to the apostolic traditions, and to the consensus . . . of the Fathers," we profess that "the sacraments of the new law were . . . all instituted by Jesus Christ our Lord." (Council of Trent {1547}: Denzinger-Schönmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum {1965} 1600-1601)
1115 Jesus' words and actions during his hidden life and public ministry were already salvific, for they anticipated the power of his Paschal mystery. They announced and prepared what he was going to give the Church when all was accomplished. The mysteries of Christ's life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries." (St. Leo the Great, Sermo. 74, 2: J.P. Migne, ed., Patrologia Latina {Paris: 1841-1855} 54, 398)
1210 Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony, The seven sacraments touch all the stages and all the important moments of Christian life; (cf. St. Thomas Aquinas, Summa Theologiae III, 65, 1) they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life. Jesus' words and actions during his hidden life and public ministry were already salvific, for they anticipated the power of his Paschal mystery. They announced and prepared what he was going to give the Church when all was accomplished. The mysteries of Christ's life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries." (St. Leo the Great, Sermo. 74, 2: J.P. Migne, ed., Patrologia Latina {Paris: 1841-1855} 54, 398)
1210 Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony, The seven sacraments touch all the stages and all the important moments of Christian life; (cf. St. Thomas Aquinas, Summa Theologiae III, 65, 1) they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.
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I think that the traditional Anglicans believe that the afterlife is much like what the Christians believe that there is a heaven and you are accepted into it as long as you have not done any harm to anyone or anything and that you truly believe you deserve to go to heaven. There's always second chances! live life to the fullest and love all! god is all around you in the tree's, sun , and life is the most prize possession :)
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Simply put Sacramentals are things or actions that are used to show respect or love of God while Sacraments are rites where God acts directly on the person. However, if you need more specifics then:
Sacramentals are material objects, things or actions (sacramentalia) set apart or blessed by the Roman Catholic Church, the Orthodox Churches, the Anglican Churches, and Old Catholic Churches to manifest the respect due to the Sacraments, and so to excite good thoughts and to increase devotion, and through these movements of the heart to remit venial sin, according to the Council of Trent (Session XXII, 15).
Examples of rituals that are sacramentals are making the sign of the cross, bowing the head, genuflection, prostration, the imposition of blessed ashes (the ashes themselves are also a sacramental).
Other examples of objects that may be considered sacramentals are holy water, ashes, bells (especially church bells), blessed fire, blessed salt, candles, the nativity scene, the Advent wreath, crucifixes, holy oil, holy water, incense, liturgical vessels (e.g. chalices), a Mary garden, medals (e.g. the Miraculous Medal or the Saint Benedict Medal), palm branches, graves, funeral palls, religious habits and scapulars, rosaries, vestments, or wedding rings.
A sacrament, as defined in Hexam's Concise Dictionary of Religion is what Roman Catholics believe to be "a rite in which God is uniquely active.
The following are the Seven Sacraments of the Catholic Church:
- Baptism (Christening)
- Confirmation (Chrismation)
- Holy Eucharist (or Holy Communion)
- Penance (Confession)
- Anointing of the Sick (known prior to Vatican II as Extreme Unction (or more literally from Latin: Last Anointing); informally, the "Last Rites")
- Holy Orders
- Matrimony
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In Catholicism, Eastern Orthodoxy, Oriental Orthodoxy,and Anglicanism only a bishop can ordain other bishops, priests, and deacons.
In the Eastern liturgical tradition, a priest can celebrate the Divine Liturgy only with the blessing of a bishop. In Byzantine usage, an antimension signed by the bishop is kept on the altar partly as a reminder of whose altar it is and under whose omophorion the priest at a local parish is serving. In Syriac Church usage, a consecrated wooden block called a tablitho is kept for the same reasons.
The pope, in addition to being the Bishop of Rome and spiritual head of the Catholic Church, is also the Patriarch of the Latin Rite. Each bishop within the Latin Rite is answerable directly to the Pope and not any other bishop except to metropolitans in certain oversight instances. The pope previously used the title Patriarch of the West, but this title was dropped from use in 2006 a move which caused some concern within the Orthodox Communion as, to them, it implied wider papal jurisdiction. In Catholic, Eastern Orthodox, Oriental Orthodox and Anglican cathedrals there is a special chair set aside for the exclusive use of the bishop. This is the bishop's cathedra and is often called the throne. In some Christian denominations e.g. the Anglican Communion, parish churches may maintain a chair for the use of the bishop when he visits; this is to signify the parish's union with the bishop.
The bishop is also the proper minister of the sacrament of confirmation, and in the Anglican Communion and Liberal Catholic communion only a bishop may administer this sacrament. However, in Eastern Orthodox and Oriental Orthodox churches chrismation is always done at the same time as baptism, and thus the priest is the one who confirms. Within Catholicism, it is invariably the priest who confirms those being received as adults into the Church. Also, a Catholic bishop may delegate a priest to administer the sacrament in his place; these men are called episcopal vicars and are usually responsible for a particular area of the diocese.
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As with all the sacraments, Confirmation was given to the Apostles by Our Blessed Lord, Himself. In the Letter to the Hebrews concerning Baptism and the Laying on of Hands, we see the first elements of Christian instruction in this Sacrament. Confirmation "completes" Baptism, as it were; it is the full coming of the Holy Spirit onto the Baptized person. The Eastern Churches call this Chrismation.
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Holy Oil has been in use in religion since the very beginning, God commanded that his priests and the various temple items be anointed with oil. Moreover, it is an important sign of the Holy Spirit to the point where its use is practically synonymous with the Holy Spirit:
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from The Catechism of the Catholic Church, second edition, English translation 1994
695 Anointing. The symbolism of anointing with oil also signifies the Holy Spirit, (Cf. 1 Jn 2:20:27; 2 Cor 1:21) to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of confirmation, called "chrismation" in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew "messiah") means the one "anointed" by God's Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King Dave. (Cf. Ex 30:22-32; 1 Sam 16:13.) But Jesus is God's anointed by the Holy Spirit. The Holy Spirit established Him as "Christ." (Cf. Lk 4:18-19; Isa 61:1) The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed Him the Christ at His birth, and prompted Simeon to come to the temple to see the Christ of the Lord. (Cf. Lk 2:11, 26-27.) The Spirit filled Christ and the power of the Spirit went out from Him in His acts of healing and of saving. (Cf. Lk 4:1, 6:19; 8:46) Finally, it was the Spirit who raised Jesus from the dead. (Cf. Rom 1:4; 8:11.) Now, fully established as "Christ in His humanity victorious over death, Jesus pours out the Holy Spirit abundantly until "the saints" constitute - in their union with the humanity of the Son of God - that perfect man "to the measure of the stature of the fullness of Christ": (Eph 4:13; cf. Acts 2:36) "the whole Christ," in St. Augustine's expression.
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(saint name)
"Be sealed with the gift of the Holy Spirit"
(Anointed with oil in a cross on forehead while this is being said)
"The Lord be with you"
You respond, "And also with you"
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"1210 Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. The seven sacraments touch all the stages and all the important moments of Christian life:1 they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.
1212 The sacraments of Christian initiation - Baptism, Confirmation, and the Eucharist - lay the foundations of every Christian life. "The sharing in the divine nature given to men through the grace of Christ bears a certain likeness to the origin, development, and nourishing of natural life. The faithful are born anew by Baptism, strengthened by the sacrament of Confirmation, and receive in the Eucharist the food of eternal life. By means of these sacraments of Christian initiation, they thus receive in increasing measure the treasures of the divine life and advance toward the perfection of charity."3
1420 Through the sacraments of Christian initiation, man receives the new life of Christ. Now we carry this life "in earthen vessels," and it remains "hidden with Christ in God."1 We are still in our "earthly tent," subject to suffering, illness, and death.2 This new life as a child of God can be weakened and even lost by sin.
1421 The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health,3 has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members. This is the purpose of the two sacraments of healing: the sacrament of Penance and the sacrament of Anointing of the Sick.
1534 Two other sacraments, Holy Orders and Matrimony, are directed towards the salvation of others; if they contribute as well to personal salvation, it is through service to others that they do so. They confer a particular mission in the Church and serve to build up the People of God.
1535 Through these sacraments those already consecrated by Baptism and Confirmation1 for the common priesthood of all the faithful can receive particular consecrations. Those who receive the sacrament of Holy Orders are consecrated in Christ's name "to feed the Church by the word and grace of God."2 On their part, "Christian spouses are fortified and, as it were, consecrated for the duties and dignity of their state by a special sacrament."3 " ~Catechism of the Catholic Church
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Yes. While the Church does not encourage divorce, it allows a divorced person to marry again in an Orthodox Church, although the service is slightly different. You may need to check with your priest to see if you first need to obtain an ecclesiatical divorce, which is separate from a civil divorce.
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Sacred Chrism is the perfumed oil used at Confirmation. It is typically olive oil with balsam for a beautiful scent and is blessed by the Bishop at the Chrism Mass on Holy Thursday. It is used after Baptism on the head of the newly baptized. It is also used on the forehead at Confirmation. Finally, it is used on the hands of priests at ordination.
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from The Catechism of the Catholic Church, second edition, English translation 1994
1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments. (Cf. Sacrosanctum concilium 6) There are seven sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. (Cf. Council of Lyons II (1274) Denzinger-Schonmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum (1965) ...
1212 The sacraments of Christian initiation - Baptism, Confirmation, and the Eucharist - lay the foundations of every Christian life. "The sharing in the divine nature given to men through the grace of Christ bears a certain likeness to the origin, development, and nourishing of natural life. The faithful are born anew by Baptism, strengthened by the sacrament of Confirmation and receive in the Eucharist the food of eternal life. By means of these sacraments of Christian initiation, they thus receive in increasing measure the treasures of the divine life and advance toward the perfection of charity." (Paul VI, apostolic constitution, Divinae consortium naturae: AAS 63 (1971) 657; cf. RCIA Introduction 1-2.
1213 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature." (2 Cor 5:17; Gal 6:15; cf Rom6:3-4, Col 2:12)
1269 Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. (Cf. 1 Cor 6:19; 2 Cor 5:15.) From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders, (Heb 13:17.) Holding them in respect and affection. (Cf. Eph 5:21; 1 Cor 16:15-16; 1 Thess 5:12-13; Jn 13:12-15.) Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church. (Cf. Lumen Gentium 37; Codex Iuris Canonici, cann. 208-223; Corpus Canonum Ecclesiarum Orientalium, can. 675:2.)
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To be "an orthodox Christian" means to have the right or correct opinion about Christian doctrine.
However, who is entitled to judge that? One approach is for an individual person to decide who he or she will trust to give them the right opinion. Another approach is for an individual to independently assess what is the right opinion about any particular issue.
For Catholics, orthodoxy lies in the Catholic Church itself, and in the end result, in the Pope. Catholics believe that both the Bible and tradition are authoritative.
For Protestants, the Bible stands above all other authorities, and every doctrine has to be measured solely against what the Bible says. Since the Bible was not written as a doctrinal manifesto, it is necessary to read the Bible and then to form a judgement on each issue to determine what is the right opinion. This means that there is some diversity in Protestant opinions on a number of issues of Christian doctrine, while retaining a large measure of agreement around the central doctrines of the faith.
There is also a very old part of the Church that describes itself as "Orthodox." So we have a Greek Orthodox Church and its daughter churches, such as the Russian Orthodox Church. In these churches there is great confidence placed in the decisions of the Ecumenical Councils, particularly the councils held at Nicea, Constantinople, Ephesus and Chalcedon, held in the fourth and fifth centuries. Catholics and most Protestants also have confidence in the decisions of these councils.
There are two other main branches of this self-described "Orthodox" part of the Church. Each branch differs in its respective attitude to the councils of Ephesus and Chalcedon. On one hand, there is the Syrian Orthodox Church, and the other independent churches who are associated with it, such as the Coptic Orthodox Church and the Armenian Apostolic Church. They formally reject the decisions of the Council of Chalcedon. On the other hand, there is the Church of the East. It formally rejects the decisions of the Council of Ephesus. Yet these differences go back a long way, and relate to questions that were hotly contested at the time, even though these churches believe that the underlying issues are capable of being expressed in different (but less controversial) terms on which almost all Christians would agree.
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His Lordship or The Right Reverend for catholic churches, or simply Bishop.
Catholic Bishops are not called either His Lordship or The Right Reverend. The proper way to address a bishop is "Your Excellency" If he is an Archbishop in England he is "Your Grace" The "Right Reverend" is for abbots of monasteries. "Your Eminence" is the form of address for a Cardinal and "Your Holiness" for the Pope. In the Orthodox tradition, Bishops are addressed as "Your Grace" Though all Bishops (including Patriarchs) are equal in the Orthodox Church, they do have different administrative duties and honors that accrue to their rank in this sense. Thus, "Your Eminence" is the proper title for Bishops with suffragans or assistant Bishops, Metropolitans, and most Archbishops (among the exceptions to this rule is the Archbishop of Athens, who is addressed as "Your Beatitude"). "Your Beatitude" is the proper title for Patriarchs (except for the Œcumenical Patriarch in Constantinople, who is addressed as "Your All-Holiness").
In Catholicism, Eastern Orthodoxy, Oriental Orthodoxy,and Anglicanism only a bishop can ordain other bishops, priests, and deacons. In the Eastern liturgical tradition, a priest can celebrate the Divine Liturgy only with the blessing of a bishop. In Byzantine usage, an antimension signed by the bishop is kept on the altar partly as a reminder of whose altar it is and under whose omophorion the priest at a local parish is serving. In Syriac Church usage, a consecrated wooden block called a tablitho is kept for the same reasons. The pope, in addition to being the Bishop of Rome and spiritual head of the Catholic Church, is also the Patriarch of the Latin Rite. Each bishop within the Latin Rite is answerable directly to the Pope and not any other bishop except to metropolitans in certain oversight instances. The pope previously used the title Patriarch of the West, but this title was dropped from use in 2006 a move which caused some concern within the Orthodox Communion as, to them, it implied wider papal jurisdiction. In Catholic, Eastern Orthodox, Oriental Orthodox and Anglican cathedrals there is a special chair set aside for the exclusive use of the bishop. This is the bishop's cathedraand is often called the throne. In some Christian denominations e.g. the Anglican Communion, parish churches may maintain a chair for the use of the bishop when he visits; this is to signify the parish's union with the bishop. The bishop is also the proper minister of the sacrament of confirmation, and in the Anglican Communion and Liberal Catholic communion only a bishop may administer this sacrament. However, in Eastern Orthodox and Oriental Orthodox churches chrismation is always done at the same time as baptism, and thus the priest is the one who confirms. Within Catholicism, it is invariably the priest who confirms those being received as adults into the Church. Also, a Catholic bishop may delegate a priest to administer the sacrament in his place; these men are called episcopal vicars and are usually responsible for a particular area of the diocese.
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