Tag Archives: Baptism

You are washed-illuminated-sanctified

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Baptism is always by immersion in the Orthodox Church. If we die and rise in the water, then there should be enough water to drown our sinful selves in. Arising from the water, the person is always anointed with chrism by the priest [i.e. confirmed], no matter how old they are. The chrism is washed off at the end of the service using water from the font and with the words of 1 Cor. 6:11.

You have been washed, you have been made holy, you have been justified in the name of the Lord Jesus Christ and in the Spirit of our God. (1 Cor. 6:11)

St. Paul is urging the Christians of Corinth to refrain from suing each other in civil courts. He says that they could find trustworthy members of the parish to settle an argument rather than “washing the dirty laundry” of the parish in public court in front of pagan judges. He points out that the Church–the Body of Christ–will judge even the angels on Judgement Day and that as the Body of Christ it would be better for them to settle disputes without involving the sinful world which they will be called to judge at the End of Time. He reminds them that they were once immoral and notorious sinners themselves but now they have been washed [i.e. baptized] and sanctified.

The baptized Corinthians are washed-sanctified-justified. These are taken to be three aspects of one reality: they are in a new, right relationship with God. They are justified. (In Greek, the same word means “justified” and “made righteous.” It can also mean “vindicated.”) It is therefore now appropriate that they be the judges rather than the judged.

However, the reception of the gift of salvation is not a one-time event but a life-time process. St. Paul employs the verb “to save” (sozesthai) in the past tense (“we have been saved,” Rom 8:24; Eph 2:5); in the present tense (“we are being saved,” 1 Cor 1:18; 15:2), and in the future tense (“we will be saved,” Rom 5:10). He can think even of justification as a future event and part of the final judgment (Rom 2:13, 16).

These words of St. Paul, reminding the Corinthians of their new status in the Kingdom of God, are used to wash the chrism from the newly baptized in the Orthodox Church. The candidate for baptism is always anointed with chrism after their immersion into the baptismal waters, no matter how young they are. Later, as the priest dips a small sponge into the font and then uses it to wipe the chrism from the person’s head-hands-feet, he says, “You are baptized. You are illuminated. You are sanctified. You are justified. You are washed: in the Name of our Lord Jesus Christ and by the Spirit of our God.” He keeps repeating these phrases until all the chrism is wiped off. Baptized into Christ’s death and resurrection and anointed with the Holy Spirit, the person is a new creation.

Immersed in the waters of baptism and sanctified by the holy chrism –whether in 1st century Corinth or 21st century New York–the newly justified child of God faces the challenge to live up to the righteousness given at baptism and to integrate it into their life thereafter.

The idea that Christians should not take their problems to civil courts eventually led to a separate church court system to resolve issues among church members. Such church courts still exist but deal primarily with issues among clergy or about church membership.

Stewards of the Mysteries of God

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Detail of mediaeval fresco of St. Clement celebrating the Eucharist in the Lower church of San Clemente (Rome) and a Russian icon of St. John Chrysostom, vested as a bishop to celebrate the Eucharist and preach the Gospel.


Look upon us as stewards of the mysteries of God. In this regard it is expected of stewards that each one be found trustworthy. To me it matters little that I be judged by you or some other tribunal…. The one who judges me is the Lord…. who will shed light on things hidden in darkness and will make manifest the intentions of hearts…. (1 Cor. 4:1-2, 4-5)

A steward is a person who administers someone else’s property, house, finances, etc. This is an important role and was especially important in the ancient world. Stewards often know more about their employer’s business than the employer does; usually an employer has only one steward, not several.

St. Paul tells the Corinthians that he is one of the many stewards of the mysteries of God. What does it mean to be responsible for the mysteries of God? What are the mysteries of God? How is it that there are several such stewards?

The “mysteries of God” are the Greek term for what Latin theologians call the “sacraments” of God. To be a steward of the mysteries is to be a steward of the sacraments–i.e. the clergy who are responsible for leading the celebration of the sacraments, especially the Eucharist, and for making them available to the faithful. As the stewards of the mysteries, the clergy are responsible for the liturgical life of the parish and leading the people into deeper fellowship with God.

The “mysteries of God” are also the teaching of the Church–i.e. the preaching of the Gospel. The clergy are responsible for teaching and preaching, often in the context of the Eucharist. They are ordained to proclaim the Good News that is enacted in the celebration of the Eucharist. Teaching and celebrating are two sides of one coin: making the life of God available to the people. A life of teaching-preaching-sacramental celebration depends on the steward’s trustworthiness and efforts to live up to these privileges/responsibilities.

The people themselves are also stewards of the mysteries. They are charged and empowered by their baptism and reception of Holy Communion to invite others to share the life of the Resurrected Christ and lead them to closer fellowship with God as well.

Each parish is the entire church. There are many stewards because there are many parishes but within each parish the whole life of God is available to be lived out by everyone there, following the leadership of the clergy/steward(s) of that parish.

Does each steward occasionally fail in some way? Yes. Does each parish occasionally fail the steward in some way? Yes. But each steward and each parish will be judged by the Lord. Until that judgement comes, the parish and the steward work together to proclaim the Good News of the Lord and to live the life of the Kingdom here and now.

Woman Clothed With the Sun

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The woman clothed with the sun attacked by the seven-headed red dragon depicted in a 17th-century fresco in a Mt. Athos monastery.

A great sign appeared in heaven: a woman robed with the sun, with the moon under her feet, and a crown of twelve stars on her head. She was with child and she cried out in her pangs of birth …. Then a second sign appeared in heaven: a great red dragon with seven heads …. (Apocalypse 12:1-6)

The woman clothed with the sun is one of my favorite characters or episodes in the New Testament. In the earliest commentaries, she is understood to be the Church, the New Israel, and the baby she gives birth to is the new Christian–at this period, typically an adult–who emerges newborn from the baptismal font. The red dragon with seven heads is the Roman imperial system who attacks the Church and slays the martyrs. The woman and her baby–the Church and the newly baptized–escape to safety in the wilderness, which is where the early ascetics and first monastics fled to pray and fast.

One of my favorite patristic texts–one of the first I ever read in its totality, as a freshman in the Sterling Library at Yale–is The Banquet by St. Methodius of Olympus. The Banquet is the one of the first and is the most extensive of the early Christian discussions of the woman clothed with the sun.

In the third century, commentators begin to see the woman clothed with the sun as the ever-virgin Mother of God who gives birth to Christ. They are attacked by Herod and flee to safety in Egypt. The importance of this interpretation of the Mother of God grows in importance as she becomes a model for the ascetics and monastics in the desert-wilderness, usually in Egypt but also near the Jordan River.

The image of the woman clothed with the sun becomes associated with the “falling asleep” (the Dormition or Assumption) of the Mother of God. She is taken into eternal glory in the Kingdom of God because she is the Mother of God who gives her flesh to the Word. Everything human about the Word-made-flesh came from her; his DNA is her DNA. She is the first believer to be taken into glory as a pledge of what all members of the Body of Christ will experience.

The woman clothed with the sun is one of the most frequently depicted figures in the New Testament. If the Apocalypse is a multi-valent and many layered text, the woman clothed with the sun is one of the most multi-valent and many layered figures in the New Testament.

The woman clothed with the sun in an illumination from the Beatus manuscript of the Apocalypse.
Another medieval manuscript illumination depicting the woman clothed with the sun escaping from the great dragon.