The Sacraments
The Eucharist
The Holy Eucharist is the oldest experience of Christian Worship as well as the most distinctive. Eucharist comes from the Greek word, which means thanksgiving. In a particular sense, the word describes the most important form of the Church’s attitude toward all of life. The origin of the Eucharist is traced to the Last Supper at which Christ instructed His disciples to offer bread and wine in His memory. The Eucharist is the most distinctive event of Orthodox worship because in it the Church gathers to remember and celebrate the Life, Death, and Resurrection of Christ and, thereby, to participate in the mystery of Salvation. (Source: Greek Orthodox Archdiocese of America)
The Eucharist is given during the Divine Liturgy.
Baptism
The Sacrament of Baptism incorporates us into the Church, the Body of Christ, and is our introduction to the life of the Holy Trinity. Water is a natural symbol of cleansing and newness of life. Through the three-fold immersion in the waters of Baptism in the Name of the Holy Trinity, one dies to the old ways of sin and is born to a new life in Christ. Baptism is one’s public identification with Christ Death and victorious Resurrection. Following the custom of the early Church, Orthodoxy encourages the baptism of infants. The Church believes that the Sacrament is bearing witness to the action of God who chooses a child to be an important member of His people. From the day of their baptism, children are expected to mature in the life of the Spirit, through their family and the Church. The Baptism of adults is practiced when there was no previous baptism in the name of the Holy Trinity. (Source: Greek Orthodox Archdiocese of America)
Pastoral Guidelines for Baptism (per the Greek Orthodox Archdiocese of America)
A person who wishes to sponsor a candidate for Baptism or Chrismation must be an Orthodox Christian in good standing and a supporting member of an Orthodox parish. A person may not serve as a godparent if the Church has not blessed his or her marriage or, if civilly divorced, he or she has not been granted an ecclesiastical divorce, or for any other reason he or she is not in communion with the Orthodox Church.
Baptisms may not be performed during Holy Week or on any of the Great Feast days of the Lord.
Click here to download the Child Baptism Information Sheet.
Click here to download the Adult Baptism Information Sheet.
Chrismation
The Sacrament of Chrismation (Confirmation) immediately follows baptism. As the ministry of Christ was enlivened by the Spirit, and the preaching of the Apostles strengthened by the Spirit, so is the life of each Orthodox Christian sanctified by the Holy Spirit. Chrismation, which is often referred to as one’s personal Pentecost, is the Sacrament which imparts the Spirit in a special way.
In the Sacrament of Chrismation, the priest anoints the various parts of the body of the newly-baptized with Holy Oil saying: “The seal of the gifts of the Holy Spirit.” The Holy Oil, which is blessed by the bishop, is a sign of consecration and strength. The Sacrament emphasizes the truths that not only is each person a valuable member of the Church, but also each one is blessed by the Spirit with certain gifts and talents. The anointing also reminds us that our bodies are valuable and are involved in the process of salvation.
The Sacraments of initiation always are concluded with the distribution of Holy Communion to the newly-baptized. Ideally, this takes place within the celebration of the Divine Liturgy. This practice reveals that Orthodoxy views children from their infancy as important members of the Church. There is never time when the young are not part of God’s people. (Source: Greek Orthodox Archdiocese of America)
Click here to download the Chrismation Information form.
Confession
Confession is the Sacrament through which our sins are forgiven, and our relationship to God and to others is restored and strengthened. Through the Sacrament, Christ our Lord continues to heal those broken in spirit and restore the Father’s love those who are lost. According to Orthodox teaching, the penitent confess to God and is forgiven by God. The priest is the sacramental witness who represents both Christ and His people. The priest is viewed not as a judge, but as a physician and guide. It is an ancient Orthodox practice for every Christian to have a spiritual father to whom one turns for spiritual advice and counsel. Confession can take place on any number of occasions. The frequency is left the discretion of the individual. In the event of serious sin, however, confession is a necessary preparation for Holy Communion.
Holy Confession is appropriate whenever an Orthodox Christian feels the need for it. It is also a part of our total spiritual preparation during the fast periods leading up to the great feasts of Easter, Christmas, the Falling Asleep of the Theotokos and the Feast of Twelve Apostles.
However, Holy Confession is especially necessary:
When a serious sin has been committed
When a habitual sin has overwhelmed a Christian
When a Christian has stopped growing spiritually and needs a reexamination of priorities.
(Source: Greek Orthodox Archdiocese of America)
Marriage
Holy Trinity welcomes the opportunity to unify couples in the holy sacrament of marriage. God is active in our lives. It is He who joins a man and a woman in a relationship of mutual love. The Sacrament of Marriage bears witness to His action. Through this Sacrament, a man and a woman are publicly joined as husband and wife. They enter into a new relationship with each other, God, and the Church. Since Marriage is not viewed as a legal contract, there are no vows in the Sacrament. According to Orthodox teachings, Marriage is not simply a social institution, it is an eternal vocation of the kingdom. A husband and a wife are called by the holy Spirit not only to live together but also to share their Christian life together so that each, with the aid of the other, may grow closer to God and become the persons they are meant to be. In the Orthodox Marriage Service, after the couple have been betrothed and exchanged rings, they are crowned with “crowns of glory and honor” signifying the establishment of a new family under God. Near the conclusion of the Service, the husband and wife drink from a common cup which is reminiscent of the wedding of Cana and which symbolized the sharing of the burdens and joys of their new life together. (Source: Greek Orthodox Archdiocese of America)
Pastoral Guidelines for Marriage (per the Greek Orthodox Archdiocese of America)
For the union of a man and woman to be recognized as sacramentally valid by the Orthodox Church, the following conditions must be met:
The Sacrament of Matrimony must be celebrated by an Orthodox Priest of a canonical Orthodox jurisdiction, according to the liturgical tradition of the Orthodox Church, in a canonical Orthodox Church, and with the authorization of the Archbishop or Metropolitan.
Before requesting permission from the Archbishop or his Metropolitan to perform the marriage, a Priest must verify that: a) neither of the parties in question is already married to another person, either in this country or elsewhere; b) the parties in question are not related to each other to a degree that would constitute an impediment; c) if either or both parties are widowed, they have presented the death certificate(s) of the deceased spouse(s); d) if either or both of the parties have been previously married in the Orthodox Church, they have obtained ecclesiastical as well as civil divorce(s); e) the party or parties who are members of a parish other than the one in which the marriage is to be performed have provided a certificate declaring them to be members in good standing with that parish for the current year; and f) a civil marriage license has been obtained from civil authorities.
No person may marry more than three times in the Church, with permission for a third marriage granted only with extreme oikonomia.
In cases involving the marriage of Orthodox and non-Orthodox Christians, the latter must have been baptized, in water, in the Name of the Father and the Son and the Holy Spirit. The Church cannot bless the marriage of an Orthodox Christian to a non-Christian.
The Sponsor (koumbaros or koumbara) must provide a current certificate of membership proving him or her to be an Orthodox Christian in good standing with the Church. A person who does not belong to a parish, or who belongs to a parish under the jurisdiction of a bishop who is not in communion with the Greek Orthodox Archdiocese, or who, if married, has not had his or her marriage blessed by the Orthodox Church, or, if divorced, has not received an ecclesiastical divorce, cannot be a sponsor. Non-Orthodox persons may be members of the wedding party, but may not exchange the rings or crowns.
Days When Marriage Is Not Permitted
Marriages are not performed on fast days or during fasting seasons or on the feasts of the Church, specifically: September 14 (Exaltation of the Holy Cross), December 13-25 (Nativity), January 5 and 6 (Theophany), Great Lent and Holy Week, Pascha (Easter), Pentecost, August 1-15 (Dormition Fast and Feast), and August 29 (Beheading of St. John the Baptist). Exceptions can only be made with the permission of the respective hierarch.
Inter-Christian Marriages
It is a fact that, the more a couple has in common, the more likely they are to live together in peace and concord. Shared faith and traditions spare couples and their children, as well as their extended families, many serious problems, and help to strengthen the bonds between them. Even so, the Orthodox Church will bless marriages between Orthodox and non-Orthodox partners, provided that:
The non-Orthodox partner is a Christian who has been baptized, in water, in the Name of the Father and the Son and the Holy Spirit; and
The couple should be willing to baptize their children in the Orthodox Church and raise and nurture them in accordance with the Orthodox Faith.
A baptized Orthodox Christian whose wedding has not been blessed by the Orthodox Church is no longer in good standing with the Church, and may not receive the Sacraments of the Church, including Holy Communion, or become a Sponsor of an Orthodox Marriage, Baptism or Chrismation.
A non-Orthodox Christian who marries an Orthodox Christian does not thereby become a member of the Orthodox Church, and may not receive the Sacraments, including Holy Communion, or be buried by the Church, serve on the Parish Council, or vote in parish assemblies or elections. To participate in the Church’s life, one must be received into the Church by the Sacrament of Baptism or, in the case of persons baptized with water in the Holy Trinity, following a period of instruction, by Chrismation.
Inter-religious Marriages
Canonical and theological reasons preclude the Orthodox Church from performing the Sacrament of Marriage for couples where one partner is Orthodox and the other partner is a non-Christian. As such, Orthodox Christians choosing to enter such marriages fall out of good standing with their Church and are unable to actively participate in the life of the Church. While this stance may seem confusing and rigid, it is guided by the Orthodox Church’s love and concern for its member’s religious and spiritual well-being.
Prohibited Marriages
The following types of relationships constitute impediments to marriage:
Parents with their own children, grandchildren or great-grandchildren.
Brothers-in-law and sisters-in-law.
Uncles and aunts with nieces and nephews.
First cousins with each other.
Foster parents with foster children or foster children with the children of foster parents.
Godparents with godchildren or godparents with the parents of their godchildren.
Click here to download the Wedding Arrangement Guide.
Click here to download the Worksheet for Ecclesiastical Marriage License
Click here to download the approved program text (long version).
Click here to download the approved program text (short version).
Please Note: Wedding candles are to be purchased from Holy Trinity Cathedral at a cost of $15 for two candles. Please contact the Cathedral Office at 317-733-3033 for details.
Holy Ordination
The Holy Spirit preserved the continuity of the Church through the Sacrament of Holy Ordination. Through ordination, men who have been chosen from within the Church are set apart by the Church for special service to the Church. Each is called by God through His people to stand amid the community, as pastor and teacher, and as the representative of the parish before the Altar. Each is also a living icon of Christ among His people.
According to Orthodox teaching, the process of ordination begins with the local congregation; but the bishop alone, who acts in the name of the universal Church, can complete the action. He does so with the invocation of the Holy Spirit and the imposition of his hands on the person being ordained. Following the custom of the Apostolic Church, there are three major orders each of which requires a special ordination.
These are Bishop, who is viewed as a successor of the Apostles, Priest and Deacon, who act in the name of the Bishop. Each order is distinguished by its pastoral responsibilities. Only a Bishop may ordain. Bishops ordain priests and deacons and three bishops are required to ordain a fellow bishop.
Often, other titles and offices are associated with the three orders. The Orthodox Church permits men to marry before they are ordained. Both priests and deacons may chose either celibacy or married life, however bishops are selected from only the celibate priests of a church. All three clergy are necessary for a vibrant church community, and all three are charged with performing the saving work of Jesus Christ in this life.
Holy Unction
On the afternoon or evening of Great and Holy Wednesday, the Sacrament or Mystery of Holy Unction is conducted in Orthodox parishes. The Sacrament of Holy Unction is offered for the healing of soul and body and for forgiveness of sins. At the conclusion of the service of the Sacrament, the body is anointed with oil, and the grace of God, which heals infirmities of soul and body, is called down upon each person. Orthodoxy does not view this Sacrament as available only to those who are near death. It is offered to all who are sick in body, mind, or spirit.
The express purpose of the Sacrament of Holy Unction is healing and forgiveness. Since it is not always the will of God that there should be physical healing, the prayer of Christ that God’s will be done always remains as the proper context of the Sacrament. In addition, it is the clear intention of the Sacrament that through the anointing of the sick body the sufferings of the person should be sanctified and united to the sufferings of Christ. In this way, the wounds of the flesh are consecrated, and strength is given that the suffering of the diseased person may not be unto the death of his soul, but for eternal salvation in the resurrection and life of the Kingdom of God. (Source: Greek Orthodox Archdiocese of America)
Pastoral Guidelines for Funerals and Memorials (per the Greek Orthodox Archdiocese of America)
Funerals
Funeral services are permitted on any day of the year, except for Sundays and Holy Friday, unless permission is granted by the Archbishop or Metropolitan.
Memorials
Memorial services may not be chanted from the Saturday of Lazarus through the Sunday of Thomas, on any Feast day of the Lord or any Feastday of the Theotokos.