Consecration in Eastern Christianity

Consecrations in Eastern Christianity can refer to either the

Antimension placed on the Holy Table

Consecration of bishops

Eastern Christians believe their bishops to be in

Priesthood (priests and deacons function as the "hands" of the Bishop and are thus an extension of his ministry). The office of bishop is the highest rank in the Church. In their priesthood and bestowed Divine Grace all bishops are equal, and although certain bishops may receive titles such as Patriarch, Metropolitan, or Archbishop

, such titles constitute marks of dignity and honor, but not any higher order in the Church or greater measure of grace. At his Ordination, a bishop receives grace to perform all the Sacred Mysteries, including Ordination of others.

The Scriptural foundation for electing and consecration by laying on of hands is found in the

2 Timothy 1:6). Just as in Acts there were two stages involved: (a) election and (b) the prayerful laying on of hands, so the Ordination of a bishop in the Eastern Church takes place in two stages:^{[note 1]}

Election—In the
Holy Orders at all, may be elected a bishop, but if so, he must be ordained a deacon^{[note 2]} and then priest; ^{[note 3]} also, he is typically elevated to the rank of archimandrite
.
The person elected to the episcopate must voluntarily accept his nomination before the consecration can proceed.

Cheirotonia—Because the Acts of the Apostles describes the Cheirotonia being accomplished with prayer, the Consecration is always performed in the context of the Divine Liturgy. Normally, this occurs on a Sunday or
vestments of a bishop and presented to the people. The ancient participation of the laity in the election of bishops is retained in their triple acclamation of Axios ("He is worthy") at the time the Omophorion
is placed on the new bishop's shoulders.
According to the Canon I of the Apostolic Canons, a bishop must be consecrated by at least two or three bishops.[1] Typically, there are three or more consecrating bishops.

Consecration of a church

The Greek words meaning ‘dedicate’ and ‘dedication’ are not easy to translate into English, since they also have the connotation of ‘newness’, ‘renewal’. The opening
Stichera for Vespers, for example, make frequent play on the ideas of ‘new’ and ‘old’. David, in Psalm 51:10, asks God to ‘renew a right Spirit within me’, rather than ‘dedicate a right Spirit’.^[2]

The Consecration of a Church is a complex service filled with many profound symbolisms. Many biblical elements taken from the Consecration of the Tabernacle (Exodus 40) and the Temple of Solomon (1 Kings 8; 2 Chronicles 5–7) are employed in the service. According to Eastern theology, once a building has been Consecrated as a church, it may never again be used for any secular purpose.

No one may construct an Eastern church without the blessing of the local bishop. Before construction begins on a new church, the bishop or his representative lays a foundation stone which may or may not contain relics of a saint. Only after all construction on the new church has been completed may it be Consecrated.

The Eastern ritual for the Consecration of a Church is modeled on the ritual of

Resurrection

of Christ.

Saints (preferably martyrs) are placed in the Holy Table during the Consecration (Revelation 6:9

). This is a continuation of the practice of the ancient Church of celebrating the Liturgy over the tombs of the Martyrs.

The Consecration should be performed by the diocesan bishop; but if he is unable to do so, the bishop may delegate an Archimandrite or other senior priest to perform the service in his behalf. The bishop himself must consecrate the Antimension (see below) and send it with the priest who will be performing the service. In this case, the rite of Consecration is briefer than normal. There is no Consecration of the Antimension (since the bishop himself accomplished this earlier), and no Relics are placed in the Holy Table.

There are a number of differences between the rite of Consecration as practiced by the Greeks and as practiced by the Slavic churches. Generally, the Greek rite presumes that the Holy Table will be made of stone, while the Slavic presumes it will be made of wood.

In the

hyperdulia

.

Divine Liturgy

If the term "Consecration" is used to refer to the change of the Eucharistic elements (bread and wine) into the

actual Body and Blood of Christ, the Eastern Christians emphasize that the Consecration is the Divine response to the Epiclesis, in which the priest invokes the Holy Spirit to come down upon the Gifts and change them. Unlike the prevailing opinion in the West, the Eastern Christians do not hold that there is one specific moment at which this "change" takes place; it is a Sacred Mystery, which begins with the Prothesis (see Liturgy of Preparation). Instead, Eastern Christians would say only that the change is completed at the Epiclesis (rather than at the Words of Institution

).

While Eastern Christian declarations have used the term "transubstantiation" (in Greek, "metousiosis") to refer to the change, Eastern Christians often avoid this term, regarding it as an attempt to explain the unexplainable. The shared faith of East and West is "that" the elements are changed, but "how" they are changed is Mystery. The Latin Church too holds that the manner in which the change occurs "surpasses understanding".^[4]

Chrism

Sacred Chrism (Myron) is used for the Chrismation (Confirmation) of the faithful after Baptism. In the Eastern Church the Sacred Mystery of Chrismation is performed immediately after Baptism. Persons from other Christian confessions who are not received into the Church by Baptism may be admitted by Chrismation (depending upon the regulations of the jurisdiction).^{[note 5]} Apostates who have left the Church and then repented and returned are restored after appropriate penance to full communion through Chrismation.^{[note 6]} Chrism is also used in the Consecration of the Holy Table and the entire church building, and is used to anoint the Relics of the Martyrs before they are placed in the Holy Table, and to Consecrate the Antimension. In the past, Chrism was used at the Anointing of Eastern Emperors and Kings.

In the early church, after an individual was Baptized, one of the Apostles would then lay hands upon them and they would receive the Holy Spirit (Acts 8:14–17). According to Eastern Christian Tradition, as the Church grew it became impossible for the Apostles to go to each convert personally, so the Apostles laid their hands upon a vessel of oil, consecrating it, and the oil was distributed to the various churches so that all could receive the gift of the Holy Spirit. Whenever new Chrism is consecrated, it is added to the existing stock. The Eastern Church believes that the same Chrism consecrated by the Apostles is still in use today, having been added-to by all generations of the Church. The earliest mention of the use of Chrism is by Saint Hippolytus of Rome (†235).

While any bishop is empowered to Consecrate the Chrism, so long as he adds to the existing stock; in practice the Consecration is reserved to the

autocephalous churches. Traditionally, the Consecration of Chrism occurs during Holy Week. The preparation of the Chrism begins on Great Monday, using a recipe based upon the Anointing Oil consecrated by Moses (Exodus 30:22) Then, on Great Thursday the Patriarch or Metropolitan

will consecrate the Chrism. Chrism is not consecrated every year, but only according to need. The Patriarch or Metropolitan will normally make a formal announcement beforehand when there is going to be a Consecration of Chrism.

Antimins

Commencing the consecration of an antimension, the bishop unfolds the relics lying on the antimension being consecrated to sew into it.

The Antimins (literally, "In place of the Table") is a piece of cloth, often silk, that has depicted on it Christ laid out for burial with

Icons of the four Evangelists in the corners.^{[note 7]}

Also

Christian laying on of hands

Notes

^ Saint Clement of Alexandria in his Stromata says that the election is the work of men, but the ordination is the work of God.
^ He may be blessed as a Reader and Subdeacon on the same day he is ordained to the diaconate.
^ (each successive Ordination—deacon, priest, bishop—must be performed on separate days)
^ Both the Greater and the Lesser Blessing of Waters are patterned after the Eastern rite of Baptism.
Holy Communion
, even infants.

^ Thus, while Baptism may not be repeated, Chrismation may be repeated.

^ The Antimins bears some similarities to both the Corporal and the Altar stone of the pre-Vatican II Roman Catholic Church.

References

^ Canon I The Seven Ecumenical Councils (Nicene and Post-Nicene Fathers, V2–14, Erdmans) p. 594.

^ Archimandrite Ephrem Consecration of a Church Archived 2010-03-17 at the Wayback Machine

^ "Our Lady Mary, Mother of God, mediator for all grace and advocate for all the devotees before God". St. Baselios Indian Orthodox Church. Malankara. Archived from the original on January 16, 2019. Retrieved Jan 15, 2019.

^ "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ" (Catechism of the Catholic Church, 1333)

Retrieved from "https://en.wikipedia.org/w/index.php?title=Consecration_in_Eastern_Christianity&oldid=1188156548"

[1] Saint Clement of Alexandria in his Stromata says that the election is the work of men, but the ordination is the work of God.

[2] He may be blessed as a Reader and Subdeacon on the same day he is ordained to the diaconate.

[3] (each successive Ordination—deacon, priest, bishop—must be performed on separate days)

[6] Both the Greater and the Lesser Blessing of Waters are patterned after the Eastern rite of Baptism.

[9] Holy Communion
, even infants.

[10] Thus, while Baptism may not be repeated, Chrismation may be repeated.

[11] The Antimins bears some similarities to both the Corporal and the Altar stone of the pre-Vatican II Roman Catholic Church.

[4] Canon I The Seven Ecumenical Councils (Nicene and Post-Nicene Fathers, V2–14, Erdmans) p. 594.

[5] Archimandrite Ephrem Consecration of a Church Archived 2010-03-17 at the Wayback Machine

[7] "Our Lady Mary, Mother of God, mediator for all grace and advocate for all the devotees before God". St. Baselios Indian Orthodox Church. Malankara. Archived from the original on January 16, 2019. Retrieved Jan 15, 2019.

[8] "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ" (Catechism of the Catholic Church, 1333)

[note 1]

[2]

[4]

[note 5]

[note 6]

[note 7]