Mysteries of faith The tree of life There are at least seven mysteries in the Eastern Church The first is baptism which is the Christian rite of initiation in the Church Chrismation is the second sacrament which bestows upon us the Holy Spirit Holy Communion is the sacrament of receiving t ID: 275553
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Slide1
SacramentsSlide2
Mysteries of faithSlide3
The tree of lifeSlide4
There are at least seven
mysteries in the Eastern Church
. The first is baptism which is the Christian rite of initiation in the Church. Chrismation is the second sacrament which bestows upon us the Holy Spirit. Holy Communion is the sacrament of receiving the resurrected body and blood of Jesus Christ. Although all
Oriental
Christians are to confess their sins daily to God privately, all are encouraged to participate in the sacrament of Confession with a priest. Marriage is a sacrament of the Church for it is Christ himself through the priest or bishop that joins the couple together. Ordination to the sacred priesthood is also a sacrament, as is Holy Oil (Unction) which the faithful are anointed with for the healing of soul and body and for the forgiveness of sins.Slide5
The mysteries of faith that guide us through this life and prepare us for the nextSlide6
BaptismSlide7
find a person to be baptisedSlide8
catecumenate
T
he Sacrament of Holy Baptism is preceded by a preparatory rite which, in antiquity, was not a part of the Sacrament itself. This preparatory rite consists of:
1.
The Catechumenate, which takes place through the Priest\'s breathing on the one to be baptized, accompanied by the Sign of the Cross and the laying-on of hands upon his head, as well as a prayer to expel from him \"the ancient deception\" and that he be united to the flock of the Church.
2.
The Exorcism, which consists of four prayers, commanding the Devil and the powers of darkness to depart from the one to be baptized, as well as entreating that a Guardian Angel be given to aid him.Slide9
T
he Sacrament of Holy Baptism is preceded by a preparatory rite which, in antiquity, was not a part of the Sacrament itself. This preparatory rite consists of:
1.
The Catechumenate, which takes place through the Priest\'s breathing on the one to be baptized, accompanied by the Sign of the Cross and the laying-on of hands upon his head, as well as a prayer to expel from him \"the ancient deception\" and that he be united to the flock of the Church.
2.
The Exorcism, which consists of four prayers, commanding the Devil and the powers of darkness to depart from the one to be baptized, as well as entreating that a Guardian Angel be given to aid him.Slide10
T
he Sacrament of Holy Baptism is preceded by a preparatory rite which, in antiquity, was not a part of the Sacrament itself. This preparatory rite consists of:
1.
The Catechumenate, which takes place through the Priest\'s breathing on the one to be baptized, accompanied by the Sign of the Cross and the laying-on of hands upon his head, as well as a prayer to expel from him \"the ancient deception\" and that he be united to the flock of the Church.
2.
The Exorcism, which consists of four prayers, commanding the Devil and the powers of darkness to depart from the one to be baptized, as well as entreating that a Guardian Angel be given to aid him.Slide11
chrismation
How is the Holy Spirit given to us?
The people who heard Peter speak at Pentecost asked him how they might receive salvation. He answered, "Repent, and let every one of you be
baptised
in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38). We repent (turn from our sins and toward Christ); we are
baptised
; we are given "the gift of the Holy Spirit," chrismation. That practice has never changed.
In Acts 8, Philip, the deacon and evangelist, preached in Samaria (Acts 8:5-8). Many believed and were
baptised
(Acts 8:12). The apostles came and later confirmed these new believers with the gift of the Holy Spirit through the laying of hands (Acts 8:14-17). Here is the sacrament of chrismation following Holy Baptism. Later, the Apostle Paul met some disciples of John the Baptist who had not been present when Peter spoke at Pentecost (Acts 19:1-7). They believed in Christ, "were
baptised
" (Acts 19:5) and "the Holy Spirit came upon them" (Acts 19:6), again through the hands of the apostle.
The promise of God includes both our union with Christ in Holy Baptism and gift of the Holy Spirit at chrismation.Slide12
eucharist
The Scriptures and the Eucharist
What do the Scriptures teach concerning the Eucharist?
Jesus said, 'This is My body ... this is My blood" (Luke 22:19, 20). There is never a statement that these gifts merely
symbolise
His Body and Blood. Critics have charged that Jesus also said of Himself, "I am the door" (John 10:7), and He certainly is not a seven-foot wooden plank. The flaw in that argument is obvious: at no time has the Church ever believed He was a literal door. But she has always believed the consecrated gifts of bread and wine are truly His Body and Blood.
In the New Testament, those who received Christ's Body and Blood unworthily are said to bring condemnation upon themselves. "For this reason many are weak and sick among you, and many sleep" (literally, "are dead"; 1 Cor. 11:30). A mere symbol, a quarterly reminder, could hardly have the power to cause sickness and death!
Historically, from the New Testament days on, the central act of worship, the new apex of spiritual sacrifice, took place "on the first day of the week, when the disciples came together to break bread" (Acts 20:7). The Eucharist has always been that supreme act of thanksgiving and praise to God in His Church.Slide13
confession
When the first order of angels fell from the angelic glory and became demons, the other nine orders humbled themselves and worshipped the All-Holy Trinity, and remained in their place and rejoice forever. We, too, my brethren, must reflect what an evil thing pride is - that it cast down the devil from angelic glory and he will always burn in Hell - and that humility kept the angels in Heaven, and they rejoice perpetually in the glory of the Holy Trinity. Let us then, my brethren, avoid pride, because it is the first daughter of the devil, it is a path that leads to Hell; and let us have humility, because it is angelic, and is a path that leads to Paradise"Slide14
We are not afraid to use the word Hell and evilSlide15Slide16
MarriageSlide17
THE PRIEST CONFECTS THE SACRAMENT<, NOT THE COUPLE.Slide18
The couple are crowned in marriage just like the martyrs
Martyrion
….. Witness
Marriage is a witness to a Christian life styleSlide19
Marriage is NOT till death us do part
Marriage lasts for ever
A couple remains married past the graveSlide20
The
Sacrament
or, more properly,
Sacred Mystery
of
Marriage
does not unite a man and a woman. Rather, it is the Church's recognition of a union that God has already begun to work in their lives. As long as the union remains within the reality of this world, it will be subject to sin, pain, and death. But, through the Sacred Mystery, the union enters at the same time into a new reality: that of God's Kingdom. In Christ, marriage is restored to its initial perfection and in the sacrament, this union is made open to the possibility of what God intended marriage to be from the beginning: an eternal life of joy in union with Him.
Thus, marriage goes beyond a legal contract. There is no exchange of vows - the two have freely and coequally committed to one another and consented to God's presence in their union. There is no phrase "'til death do us part". If marriage is brought into the Kingdom of God, death, as a separation, is powerless over it. Christ has destroyed death by His Cross and Resurrection; therefore, the union of man and woman in Christ is eternal.Slide21Slide22
The Byzantine Sacrament of
Marriage
, actually consists of two parts: The Exchange of Rings and The Crowning. This first part of the wedding service can be equated with the 'civil service'. It takes place in the vestibule (entry) of the church; that area seen by the Church as the closest to the 'outside' world. In this service the Church first prays for the couple. Here the Church recognizes and blesses a union which has begun "in the world" yet awaits fulfillment in the world to come. After being blessed by the priest, the rings are placed on the right hand, the hand with which promises and/or oaths are traditionally made and the hand with which the presence of God is recognized through the
sign of the Cross
. The rings, of course, are the symbol of betrothal, agreement, authority, and stewardship from the most ancient times. The exchange of the rings gives expression to the fact that in marriage the spouses will constantly be complementing each other. Each will be enriched by the union. The exchange of rings represents a pledge to share and exchange both their physical and spiritual goods, a pledge of eternal love and devotion.Slide23
The Procession
After the Exchange of the rings the priest leads the couple in procession into the middle of the church. The priest chants Psalm 128, "Blessed is everyone who fears the Lord, who walks in His ways..." This psalm is one of the "Psalms of Ascent" sung by Jewish pilgrims on the way to the Jerusalem Temple. This point in the service most clearly reveals the "action" of the sacrament. The couple brings themselves, each other, their lives, and all that fills their lives, to the altar as an offering to God. As the couple enters into the midst of the Church, their relationship enters into the new reality of God's Kingdom.Slide24
This is what it looks likeSlide25
Candles
Declaration of Intent and Lighting of Candles
Having processed into the church, the couple must individually proclaim, before the assembly, that they have come freely, without constraints or prior commitment, to be joined by God as husband and wife. The bride and groom are then handed candles which are held throughout the service. The candles represent the couple's faith and willingness to follow the Light of Truth,
Jesus Christ
, and that they will have their way through life lighted by the teachings of the Church.Slide26
The crowning
After prayers are offered on their behalf, the groom and bride are crowned by the priest "In the Name of the Father and of the Son and of the Holy Spirit":
O Lord, our God, crown them
in glory and in
honour
.
The crowns have two meanings. First, they reveal that the man and woman, in their union with Christ, participate in His Kingship. Second, as in the ancient Church, crowns are a symbol of martyrdom. The word "martyr" means witness. The common life of the bride and groom is to bear witness to the Presence of Christ in their lives and in the world. Martyrdom is usually associated with death. So the reality of God's Kingdom in the life of the husband and wife will necessarily take the form of dying to one's self, to one's will, and the giving of one's life totally to the other, and through the other, to Christ.