PAVLOS MENEVISOGLOU
Introduction
Patriarch Bartholomew announced that this year, 2002, the Holy Chrism will once again be consecrated on Holy Thursday in the Ecumenical Patriarchate of Constantinople. The Holy Chrism is consecrated by the Ecumenical Patriarch for use in holy churches for the celebration of the sacrament of Holy Chrismation. The sacrament of Holy Chrismation is the visible sign of the transmission of gifts of the Holy Spirit upon those entering Orthodoxy. The Holy Chrism is thus a bond that unites all true Orthodox Christians throughout the world.
The Orthodox public is unfortunately not generally informed about the significance, history, and preparation of the Holy Chrism. Accordingly, I thought it would be useful to translate into English the present informative pamphlet regarding the Holy Chrism for the benefit of the Orthodox people. For reference, the pamphlet, by Pavlos Menevisoglou, (Athens: Apostolike Diakonia, 1992), pp. 13–19, summarizes material from his book, The Holy Chrism in the Eastern Orthodox Church (in Greek), (Thessalonike: Patriarchal Institute for Patristic Studies, 1972), p. 271. This book also has a very good bibliography.
— Father George C. Papademetriou
The Sanctification of the Holy Chrism
In the Orthodox Church, the Holy Chrism is sanctified for use in the celebration of the sacrament of Chrismation. It is a visible sign of the transmission of gifts of the Holy Spirit to those who are baptized.
During the early years of Christianity, the transmission of the gifts of the Holy Spirit to the baptized were given by the Apostles through the “laying of hands.” It is stated in the Scriptures that:
“Now when the Apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit, for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands upon them and they received the Holy Spirit.” (Acts 8:14–17, R.S.V.)
When the Church spread throughout the world and the number of the baptized was greatly increased, it was not possible to continue the practice in Samaria. Consequently, the Apostles introduced the use of the sanctified Chrism. The Holy Chrism was sanctified by the Apostles and was continued thereafter by the bishops through the Apostolic Succession. The “laying on of hands” was completely replaced by the Holy Chrism to transmit gifts of the Holy Spirit.
The use of the Holy Chrism was introduced to the Christian Church from the existing Old Testament practice. It is stated that:
“The Lord said to Moses, ‘Take the finest spices—12 pounds of liquid myrrh, 6 pounds of sweet-smelling cinnamon, 6 pounds of sweet cane, and 12 pounds of cassia (all weighted according to official standard). Add one gallon of olive oil, and make a sacred anointing oil, mixed like perfume.’” (Exodus 30:22–25)
Over the years of its existence, the Holy Chrism has been known by many names, such as “oil,” “oil of Thanksgiving,” “oil of anointing,” “Chrism,” “Chrism of thanksgiving,” “Chrism from heavens,” “mystical Chrism,” “myrrh,” “divine myrrh,” “mystical myrrh,” “great myrrh,” and “holy and great myrrh.” Today, the terms generally used are “Holy Myrrh” or “Holy Chrism.”
The Holy Chrism is prepared from oil and other fragrant essences, which symbolize the variety of gifts of the Holy Spirit that the chrismated Christian receives. The most ancient list of materials and the aforementioned information “concerning the materials of the myrrh,” which are still used today, date from the eighth century C.E. This list includes the materials used for the preparation and making of the Holy Chrism. At the Ecumenical Patriarchate of Constantinople, there is an official “List of kinds of fragrances, from which the Holy Chrism is made,” which includes 57 kinds of elements.
Information on how Holy Chrism was sanctified during the first centuries of Christianity is not available. The oldest reference is in The Apostolic Tradition of Hippolytos. Later, directions concerning the sanctification of the Holy Chrism were included in the Great Prayer Book (Mega Euchologion) and Goar’s Euchologion. Constantinople presently uses this course in the preparation of the Holy Chrism. During the nineteenth century and at the beginning of the twentieth century, the Ecumenical Patriarchate made a special effort to revise carefully the prayer book containing the order and service of sanctification of the Holy Chrism. The new revised edition was published for official use at the Ecumenical Throne. Such services were published in 1890, 1912, and 1960.
The Order of Sanctification
In accordance with the rubrics followed by the Ecumenical Patriarchate, the sanctification of the Holy Chrism takes place in the following order:
Palm Sunday: After the doxology, the Patriarch blesses the Archon of the Myrrh who, along with the other Archons, helps make the Holy Chrism. They wear white tunics. The Patriarch places a towel on the Archon of the Myrrh.
Holy Monday: After the Divine Liturgy of the Presanctified Gifts, the Patriarch blesses the beginning of the cycle of sanctification at Saint George Church. He sprinkles holy water on the materials, utensils, and boilers. He reads chapters from the Gospel. Readings continue all day by clergy and hierarchs.
Holy Tuesday: After the Divine Liturgy, a supplication canon to the Theotokos is sung. Prayers are offered for those who contributed to the Chrism.
Holy Wednesday: After the Divine Liturgy, the Patriarch adds rose oil, musk, and other fragrant oils to the boilers. All preparations are completed.
Holy Thursday: After Matins, the Patriarch and hierarchs process from the chapel of Saint Andrew to Saint George Church. The Patriarch holds the small myrrh container. Hierarchs carry alabasters and vases of Chrism. During the Divine Liturgy, at the proper time, the Patriarch sanctifies the Holy Chrism. Afterward, the Chrism is returned to the Patriarchal myrrh center, and the Liturgy concludes.
Ecclesiastical Authority
In the early centuries, Holy Chrism was sanctified only by bishops. As time passed, this right was limited to Patriarchs, and eventually to the Ecumenical Patriarch, who may delegate this right to heads of local Orthodox churches.
Though canon law restricts sanctification to the Ecumenical Patriarch, this does not imply superiority. Rather, it is a sign of unity among the Orthodox churches. It symbolizes mutual respect, spiritual bond, and the shared faith of the local churches with Constantinople. Still, Holy Chrism is also sanctified in the patriarchates of Moscow, Belgrade, and Bucharest.
Liturgical Use
Holy Chrism is primarily used in the sacrament of Chrismation, immediately following Baptism. It is a separate sacrament. Through Chrismation, the baptized receive gifts (charismata) of the Holy Spirit to live in Christ and combat sin. Through the seal of Chrismation, the baptized attain:
“Mature manhood, to the measure of the fullness of Christ.” (Ephesians 4:13, R.S.V.)
Chrism is also used:
To chrismate heterodox joining the Church
To chrismate those returning to the Orthodox Church
To consecrate churches, altars, sacred objects
To anoint Orthodox kings at coronation (historically)
Twentieth Century Chrism Consecrations at the Ecumenical Patriarchate
1903 – Patriarch Joachim III
1912 – Patriarch Joachim III
1928 – Patriarch Basileios III
1939 – Patriarch Benjamin I
1951 – Patriarch Athenagoras I
1960 – Patriarch Athenagoras I
1973 – Patriarch Demetrios I
1983 – Patriarch Demetrios I
1992 – Patriarch Bartholomew