Chrismation

Definition

Chrismation (receiving the gifts of the Holy Spirit) is one of the seven sacraments of the Church, in which a person receives strength (the gifts of the Holy Spirit) for traveling the spiritual path and growing. The sacrament of Chrismation is performed together with the sacrament of Baptism, immediately after it.

Originally the sacrament was performed through the laying on of the apostle’s hands with prayer. Later, but still in the time of the apostles, the laying on of hands was replaced by anointing a person with chrism (a special consecrated oil). Most likely this happened so that the sacrament could be performed not only by apostles and bishops, but also by those presbyters to whom the bishops give this right, as with the other sacraments^[1]. The bishop prepares the chrism and gives it to the presbyter, who performs this sacrament. This is described in more detail in the corresponding section below.

An Indication of the Sacrament of Imparting the Gifts of the Holy Spirit

The sermon of the Apostle Peter.

The Apostle Peter calls to Baptism for the forgiveness of sins, and then additionally speaks of the need to receive the gift of the Holy Spirit:

“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’” (Act. 2:38)

The Gifts of the Holy Spirit Are Imparted Through the Laying On of the Apostles’ Hands

The Evangelist Luke in the book of the Acts of the Apostles says directly that “through the laying on of the apostles’ hands the Holy Spirit was given” (Act. 8:18). These are not the words of Simon, but the words of the Evangelist Luke, the author of Acts. Moreover, further on the Apostle Peter speaks directly of the imparting of the gifts of the Holy Spirit as a gift of God, but rebukes Simon for having planned to obtain this gift for money:

“… Then they laid hands on them, and they received the Holy Spirit. And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, saying, ‘Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.’ But Peter said to him, ‘Your money perish with you, because you thought that the gift of God could be purchased with money!’” (Act. 8:17-20)

The Apostle Paul baptizes in Ephesus. Immediately after baptism he lays on hands to impart the gifts of the Holy Spirit:

“Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’ When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied” (Act. 19:4-6)

The Imparting of the Gifts of the Holy Spirit Is a Sacrament Separate from Baptism

The Samaritans were baptized, but the Holy Spirit came later, after the laying on of the apostles’ hands.

The baptism of the Samaritans was accomplished. Nowhere is it said that there was anything wrong with this baptism. On the contrary, it is directly stated that “they had only been baptized”, and the Spirit had not yet come upon them. When the apostles heard about the Samaritans, it became clear that one of the apostles had to go to the Samaritans so that they would not only be baptized (which Philip could also do), but also receive the gifts of the Holy Spirit (which Philip could not do, since only the apostles, and those to whom they imparted this gift — the bishops — can impart the gifts of the Holy Spirit).

“Then Philip went down to the city of Samaria and preached Christ to them. <...> But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. <...> Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit” (Act. 8:5,12,14-17)

From the 1st or 2nd Century, Anointing with Chrism Replaced the Laying On of Hands

Originally the sacrament was performed through the laying on of the hands of the apostles and bishops. Then, most likely because of the growing number of people converting to Christianity, it was very difficult for bishops to lay hands on all Christians, and so the practice was established of consecrating a special oil (chrism), which was given to the priest (presbyter) for anointing in the sacrament of Chrismation instead of the laying on of the bishop’s hands.

Indications of the sacrament being performed in this way are found both in Holy Scripture itself and in a number of the most ancient Christian writers.

“Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee” (2 Cor. 1:21-22)

“But you have an anointing from the Holy One, and you know all things” (1 John. 2:20)

“But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him” (1 John. 2:27)

Theophilus of Antioch, Saint, 2nd century

12. And about your laughing at me and calling me “Christian,” you know not what you are saying. First, because that which is anointed is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? <…> Wherefore we are called Christians on this account, because we are anointed with the oil of God.

(Theophilus to Autolycus)

See more quotes:

• https://bibleox.com/ru/ru/w/PAKJ0qG7_Понятие_о_таинстве_миропомазания (in Russian)

• https://azbyka.ru/otechnik/Makarij_Bulgakov/pravoslavno-dogmaticheskoe-bogoslovie-tom2/24 (in Russian)

Criticism

But the Holy Spirit Comes upon the Centurion Cornelius Without the Laying On of the Apostle’s Hands?

The descent of the Holy Spirit upon the household of Cornelius during the preaching of the Apostle Peter is the only case when the Holy Spirit comes without the laying on of the apostle’s hands and before baptism. This exceptional case is preceded by a series of extraordinary events showing that in this way God was preparing the Church to receive the Gentiles (non-Jews). Before this, the possibility of receiving Gentiles was not at all obvious and even later caused disputes. Through such a special descent of the Holy Spirit God showed that:

1. Gentiles (non-Jews) may be received into the Church;

2. He excluded the possibility of doubting this and of accusing people of mistaken judgments. God did this not without the apostle (the Spirit did not come at once, but first an angel was sent, who commanded that the apostle be sought out), yet the Holy Spirit Himself comes before the laying on of the apostle’s hands, clearly expressing God’s will about receiving the Gentiles.

It is important to note that the descent of the Holy Spirit does not remove the need for the sacrament of Baptism, which the apostle performs immediately after the descent of the Holy Spirit upon the household of Cornelius:

“There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment, <...> Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality.’ <...> While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. <...> Then Peter answered, ‘Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?’ And he commanded them to be baptized in the name of the Lord” (Act. 10:1,34,44,46-48)

For those who want to be convinced of this in more detail, we give a detailed explanation.

At the beginning of the Church’s existence, receiving Gentiles was almost impossible. The preaching is opened only to the Jews (Act. 11:19; Act. 11:1,18; Act. 14:27; Act. 15:4; Act. 15:7). The Church does not yet have a common understanding of whether Gentiles (that is, non-Jews) may be received.

Even one of the closest disciples, the Apostle Peter, needed special preparation: the same vision about unclean food was shown not once, but three times, with the command not to consider unclean what God has cleansed (Act. 10:15; Act. 11:9).

So the Apostle Peter comes to Cornelius, and after the beginning of the preaching the Holy Spirit comes upon the household of Cornelius. After the descent, the apostle immediately baptizes them in water. After the baptism of the Roman centurion Cornelius, the Christians from among the Jews are amazed at what happened:

“And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also” (Act. 10:45)

In Jerusalem the Apostle Peter is reproached for baptizing a Gentile, but having heard his account of the revelation from God and the descent of the Holy Spirit upon Cornelius, they calm down (Act. 11:1,18). Even after this, the question remains not fully resolved. The Apostle Peter is in Antioch. Christians from Jerusalem from the Apostle James come there too (Gal. 2:12), and here the Antiochian Jews, together with the Apostle Peter, begin to hide from those from Jerusalem, so as not to appear to associate with Gentiles.

So it is not hard to see that there was a great need for a special preparation of the Church to receive the Gentiles.

1. Even an apostle needed to be taught separately three times.

2. Christian eyewitnesses are shocked by what happened, and before the others one has to justify oneself.

3. Disputes with the apostles arise, and a whole council is convened in Jerusalem.

All this even though God intervened supernaturally and Himself, without the laying on of the apostle’s hands, came upon the Gentiles. Even despite all this, strong resistance arises. And what would have happened without it?

So the Lord acts in an exceptional way only once, in order to teach the Church to receive the Gentiles.

This special event did not abolish Baptism. The apostle immediately baptized the household of Cornelius.

Special attention should be paid to the whole chain of events, the essence of which is that God, quite predictably, can act as He Himself wishes, but… does not act without the Church.

Founders of their own Christian societies prefer to see here only a loophole for their self-appointed assembly, trying to prove that the Holy Spirit will be received by them supposedly simply from the preaching of the Gospel. But they completely ignore the fact that the Holy Spirit, who is able to act completely independently and does not need an apostle in order to come upon Cornelius and his household, did not do so without the Church.

Seeing the righteousness of Cornelius, his prayers and alms, God sends him not the gifts of the Holy Spirit, but first an angel, who commands Cornelius to find the Church. And only when the Church comes in the person of the apostle, when the one comes to whom the authority to impart the gifts of the Holy Spirit has been given, only then does He come upon Cornelius.

So the Holy Spirit can come without the Church, but does not do so. Not a single time in Scripture is there such a case. In all other cases the Spirit did not come before baptism.

The descent of the Holy Spirit during baptism means that in the course of baptism hands were laid on and the Holy Spirit came. Today the same thing is done. During baptism, immediately afterward, chrismation is also performed.

Baptism is called spiritual birth, entry into the Church, joining the body. The sending of the gifts of the Holy Spirit is not called so. Baptism, as the apostle says, saves. Does water alone save, then? Of course, also the action of the Spirit through the water. Spiritual birth in immersion in the waters of baptism does not take place without the Holy Spirit. But the sacrament of imparting the gifts of the Holy Spirit is separate. So here too the apostle reasons about these as separate actions of the Spirit:

“For by one Spirit we were all baptized into one body — whether Jews or Greeks, whether slaves or free — and have all been made to drink into one Spirit” (1 Cor. 12:13)

1) Baptized by the Spirit and(!)

2) made to drink of the Spirit.

Both the one and the other are accomplished by the Holy Spirit. No one is born of water without the action of the Spirit.

And if these were separate notions, then there would be no need to make birth from water a condition for seeing and entering the Heavenly Kingdom. It would have been enough simply to say: of the Spirit. But the Savior, speaking of birth, speaks of both together: of water and the Spirit, omitting neither the water nor the Spirit.

If Only the Apostles Can Impart the Gifts of the Holy Spirit, Why Does the Holy Spirit Come upon the Ethiopian Eunuch After Baptism by the Deacon Philip?

In the case of Philip and the eunuch (Act. 8:39) there is a very important nuance.

In the Russian Synodal and Church Slavonic translations this verse reads: “the Holy Spirit fell upon the eunuch, and an angel of the Lord caught Philip away”. But most interpreters, including the most ancient, among them Saint John Chrysostom, quote this text without the phrase about the descent of the Holy Spirit (αγιον επεπεϲεν επι τον ευνουχον αγγελοϲ δε). It says simply (and this is how the NKJV and most English translations read it):

the Spirit fell upon the eunuch, and an angel of the Lord caught Philip away.

The Codex Sinaiticus without these words (4th century):

καὶ ἐκέλευσεν στῆναι τὸ ἅρμα,

καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ,

ὁ τε Φίλιππος καὶ ὁ εὐνοῦχος,

καὶ ἐβάπτισεν αὐτόν.

ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος,

πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον,

καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος·

ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.

Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον,

καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας,

ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάριαν. (Acts 8:39-40)

The Codex Vaticanus without these words (4th century):

και εκελευϲε ϲτηναι το αρμα και κατεβηϲαν αμφοτεροι ειϲ το υδωρ ο τε φιλιπποϲ και ο ευνουχοϲ και εβαπτιϲεν αυτον

οτε δε ανεβηϲαν εκ του υδατοϲ πνευμα κ̅υ̅ ηρπαϲεν το̅ φιλιππον και ουκ ειδε̅ αυτον ουκετι ο ευνουχοϲ επορευετο γαρ αυτου την οδον χαιρων

The Codex Alexandrinus without these words (5th century):

και εκελευϲεν ϲτηναι το αρμα και κατεβηϲαν αμφοτεροι ειϲ το υδωρ ο τε φιλιπποϲ και ο ευνουχοϲ και εβαπτιϲεν αυτον

οτε δε ανεβηϲαν εκ του υδατοϲ π̅ν̅α̅ κ̅υ̅ ηρπαϲεν τον φιλιππο̅ και ουκ ειδεν αυτον ουκετι ο ευνουχοϲ επορευετο γαρ την οδο̅ αυτου χαιρων

φιλιπποϲ δε ευρεθη ειϲ αζωτον και διερχομενοϲ ταϲ πολειϲ παϲαϲ εωϲ του ελθειν αυτο̅ ειϲ καιϲαριαν

This is how Saint John Chrysostom quotes it (without the words about the descent of the Holy Spirit):

Ὅτε δὲ ἀνέβησαν ἀπὸ τοῦ ὕδατος, Πνεῦμα Κυρίου ἥρπασε τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκ ἔτι ὁ εὐνοῦχος.

(In acta apostolorum, ΟΜΙΛΙΑ ΙΘ)