Unction: consecration of oil, what it is, why it is performed in the Orthodox Church, why the sacrament is needed

Blessing of Unction

— A sacrament in which, when anointing the body with oil (oil), the grace of God is invoked on the sick person, healing mental and physical infirmities.

The establishment of the Sacrament of Anointing, which in everyday life is usually called unction

, dates back to apostolic times. The Catholic Epistle of the Holy Apostle James says: “Is any of you sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will heal the sick person, and the Lord will raise him up; and if he has committed sins, they will be forgiven him” (James 5: 14-15).

In addition to physical healing, the Sacrament of Anointing asks for the remission of the sick person’s sins - for most illnesses are a consequence of sin, while sin itself is a spiritual illness. According to the teachers of the Church, in the Sacrament of Anointing, forgotten sins are forgiven (but not deliberately hidden in confession!), for example, because of their insignificance, however, the totality of these sins, which are not forgiven to a person in the Sacrament of Repentance, can lay a heavy burden on the soul and become the cause not only of spiritual health disorders, but also, as a consequence, of physical diseases.

So, Blessing of Anointing is the Sacrament of Healing. The 19th century Orthodox writer E. Poselyanin wrote: “It is not at all said that the disease should be fatal, or that the person should be in a helpless state. We must not forget that in Christianity, mental suffering is also recognized as a disease... So, if I suffer in spirit from the death of loved ones, from grief, if I need some kind of gracious push to gather my strength and remove the shackles of despair, I can resort to unction."

The Sacrament of the Blessing of Anointing is called unction because, according to the charter of the Church, it is supposed to be performed by seven priests (a council of clergy). The number seven is a symbolic sign of the Church and its fullness; That is why the very following of the Sacrament consists of reading, after certain prayers, seven different passages from the Apostle and the Gospel, telling about repentance, healing, the need for faith and trust in God, compassion and mercy. After each such reading and prayer appeal to God for the remission of the sins of the patient, he is anointed with consecrated oil (oil) mixed with wine - that is, anointing is also performed seven times. However, the Church allows the Sacrament to be performed by three, two, or even one priest - so that he performs it on behalf of the council of priests, says all the prayers, performs the readings, and anoints the sick person seven times.

How did the rite of anointing originate?

The ritual is very ancient. It appeared during the time of Jesus Christ’s presence in our world. While on earth, the Savior taught his followers to anoint people with blessed oil combined with wine, lay hands on their bodies and pray. In this way, the apostles, and later other true Christians, could heal those suffering from various diseases.

Vegetable oil and wine were not chosen for the ceremony by chance. In ancient times, Christians widely used them to treat various diseases and treat wounds.

At first, the sacrament of unction was performed for those people who were seriously ill and could not come to the temple on their own. Later, not only believers with physical ailments, but also other lay people began to participate in this ritual.

Initially, only olive oil was used during unction. Today, other types of vegetable oils are also used, which are mixed with a small amount of Cahors. Instead of hands, the Gospel is applied to the person’s body. In the past, the sacrament was always performed by several priests, but these days this tradition has changed. In many Orthodox churches, unction is performed by one clergyman.

About the Unction of a seriously ill person

By sinning, a person not only makes his soul, but also his body sick. In order not to leave her children without help during serious illnesses, the Holy Church offers the Sacrament of the Blessing of Unction, through which, through Her prayers and the faith of the repentant, remission of sins and healing are granted to him.

St. James the Righteous

Some believe that unction is performed exclusively before death. This practice has occurred in the history of the Church. However, this is a prejudice and a Catholic delusion - unction is performed on those sick, including those with non-fatal diseases. It is also a prejudice that those who have recovered after unction are, as it were, excluded from the number of the living. The prayers themselves, included in the rite of consecration of oil, do not speak of dying instructions, but of a return to life - a life cleansed of sins, directed towards God. Therefore, it is advisable to perform this sacrament not when a person’s death is clearly approaching, but during illness, with the faith that the sick person’s days will be extended for correction.

St. says Apostle James , brother of the Lord:

If any of you is sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will heal the sick, and the Lord will raise him up; and if he has committed sins, they will be forgiven him (James 5:14-15).

However, it is a mistake to think that unction even on one’s deathbed can replace repentance. Saint Arseny of Ural writes that unction can be the “completion” of repentance, freeing one from forgotten and unconscious sins, but to hide sins in the hope of this sacrament means to commit wickedness.

Saint Arseny, Bishop of the Ural-Orenburg

It should be said that if a sick person happens to repose before the Lord during the Blessing of Oil, then the sacrament should be stopped. If a person dies some time after the unction, then it is customary to pour the remaining consecrated oil on his body during burial.

In the case of dying unction, this sacrament is performed in the home or cell of the sick person. Some Old Believer priests perform unction only at home. There is also an ancient practice when those who have been seriously ill for a long time are unctioned three times over three months, after which they are either healed or go to the Lord.

Following the Sacrament of Unction is long and labor-intensive. Sometimes unction occurs over several people in the temple at once. To perform this sacrament, a table is first placed, and on the table is placed the holy cross, the Gospel and a dish with wheat, in which 7 candles are placed, as a prototype of the seven gifts of the Holy Spirit, and 7 matches wrapped at the ends with cotton wool for anointing. Vessels with oil and wine are also placed in the wheat. Wheat serves as a consolation for the sick. Exposing her to the sick, St. The Church, to console him, seems to say this: “just as in this seemingly withered wheat there is the beginning of life, and it can in due time sprout from itself, so in your body, withered from illness, there is the beginning of life, which, according to the will of God, can bloom now on earth or after the general judgment and resurrection.”

The sick person is anointed not only with oil, but also with wine, following the example of the Good Samaritan, who healed the wounds of a Jew beaten by robbers with oil and wine (Luke 10:34).

The septenary number is important in this sacrament: it is performed by 7 priests (however, in real life such a number of clergy can be assembled extremely rarely, therefore, as a rule, the sacrament is performed by one or two priests), 7 gospels, 7 epistles of the apostles and 7 prayers are read, in which the patient is asked for permission from sins and healing from illnesses; the patient is anointed 7 times. All this has to do with the Old Testament event with Jericho. Just as the strong walls of Jericho fell from walking around them seven times with the Icon of the Covenant, so, according to the desire of St. Church, and over a strong illness of the body, a turning point must be made after a spiritual, so to speak, walk around the sickbed, consisting of seven times reading the Gospel, the apostolic epistles and prayers and seven times anointing the sick person.

The Sacrament of Anointing includes: prayer singing, consecration of oil and anointing with oil. Prayer singing consists of a canon about the health and forgiveness of sins of the patient. The consecration of the oil consists of a great litany, prayer and singing of troparions in honor of the Savior, in honor of the Mother of God and the saints. Anointing the sick person with oil is performed after reading each of the 7 Gospels and the Apostolic Epistles and prayers. When anointing, the priest says: “The blessing of the Lord God and our Savior Jesus Christ for the healing of the soul and body of the servant of God (name) always and now,” etc. And after anointing, the prayer: “Holy Father, Physician to souls and bodies”... In At the end of the consecration of oil, the priest, having opened the Gospel, places on the head of the sick man, as it were, the hand of the Savior Himself, who healed the sick mostly through touching them, and reads a prayer of permission.

What is the essence of unction

The name of the ritual comes from the concept of “cathedral,” which means a meeting of several clergy. Not everyone knows how to correctly emphasize the word “unction.” That is why the ritual is often called incorrectly. It is important to know that the emphasis in the word “unction” is placed on the second letter “o”.

In Orthodoxy, the Blessing of Oil symbolizes a request to the Lord to receive grace. The Church claims that the Lord himself takes part in this sacred rite, bestowing His greatest mercy on the believers. To obtain it, a person must necessarily attend the unction in person. This ritual is not performed in absentia.

Oil collection is carried out for several purposes:

for healing from bodily ailments;
to get rid of mental torment;
for spiritual cleansing, remission of forgotten sins.

This sacrament is believed to have a beneficial effect on the health of a Christian. However, we must remember that physical recovery is achieved only after spiritual healing.

There is a concept of unction performed quickly. Several clergy perform this ritual over a sick person. For healing, a short rite of blessing of oil is recited, and the patient himself must sincerely repent of his sins.
In the past, unction took place only on Maundy Thursday and Holy Saturday. Today, the Blessing of Anointing can be held on different days. This ritual must take place during Lent, when every layman can take part in it.

Representatives of the Church urge not to consider unction only as a ritual that necessarily provides physical healing. Its main goal is much deeper - to become salvation for the soul of every believer, to teach humility and repentance. Whether the disease goes away or not depends only on God’s will. An illness can remain with a person, which means that it is given to him to get rid of passions and acquire important Christian benefactors.

Quotes from the Holy Fathers for every day

When approaching the sacrament of Unction, as well as other sacraments of the Orthodox Church, an Orthodox Christian must do this first of all meaningfully, understanding the importance and responsibility before God of this step, realizing the extent of his participation, co-working with God in the matter of his salvation.

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About the rite of the Blessing of Anointing

Theological and biblical foundations of the Sacrament of Anointing

According to the definition of the Catechism compiled by St. Philaret of Moscow, “The Blessing of Anointing is a sacrament in which, by anointing the body with oil, the grace of God is invoked on the sick person, healing mental and physical infirmities” [1]. According to St. Simeon of Thessalonica, “the oil [of the sacraments] is holy oil according to the power of sacred rites, and is full of divine power, and at the same time, as it anoints sensually, it enlightens and sanctifies souls, strengthens strength, both bodily and spiritual, and heals wounds, destroys diseases, cleanses us from the impurity of sin and has the power to give us the mercy of God and to propitiate Him” [2].

In ancient times, spruce, that is, olive tree oil, was used very widely. The Old Testament speaks of it both as the most important food product and as an integral part of temple worship (the bread that was part of the sacrifices was made with the addition of oil, the oil burned in the lamps of the Temple, the priests were anointed with it when setting them up, as well as altars and Temple accessories, etc.), and, finally, as a medicine (see, for example, Isa. 1:6). In addition, oil was endowed with symbolic meaning - as a sign of God’s mercy and joy in living according to the commandments. In the culture of antiquity, spruce also occupied an important place, especially in medical practice.

It is oil, as well as wine, that is described as a healing remedy in the parable of our Lord Jesus Christ about the Good Samaritan: “A certain man was walking from Jerusalem to Jericho and fell among thieves, who took off his clothes, wounded him and left, leaving him barely alive... The Samaritan But someone, passing by, found him and, seeing him, took pity and, coming up, bandaged his wounds, pouring oil and wine” (Luke 10:30, 33-34). So, from the outside, the sacrament of the Blessing of Anointing is closely connected with the ancient practice of healing wounds and illnesses with the help of anointing with oil. But the church sacrament is by no means reduced to this practice. According to the Gospel, the apostles, at the command of Christ, “anointed many sick people with oil and healed them” (Mark 6:13). It is obvious that these healings were accomplished not simply due to the medical properties of the oil, but by the grace of God, since the apostles healed with the power and authority received from Christ Himself.

The Apostle James, the brother of the Lord, writes about healing through the Blessing of Oil: “Is any of you sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will heal the sick person, and the Lord will raise him up; and if he has committed sins, they will be forgiven him” (James 5:14-15). This testimony lies at the basis of the church sacrament of Anointing. The sick person in the sacrament is healed not by oil as such, but by the prayer of faith, and the Lord Himself raises up the sick person. Anointing serves only as an external sign indicating the internal content of the sacrament - the prayer of faith and the remission of sins.

The remission of sins is an integral aspect of the Sacrament of Anointing. Illness and sin are interconnected - the Apostle James himself writes about this connection at the beginning of his letter: “Sin committed gives birth to death” (James 1:15). Just as death and corruption of human nature is a consequence of the Fall, so a person’s personal sins can be the cause of aggravation of the disease. This correlates the Blessing of Anointing with the sacrament of Repentance - the first complements the second, especially for the seriously ill, but does not cancel it. According to church tradition, it is preferable to perform the Blessing of Anointing together with confession. In some cases, teaching a patient the sacrament of Repentance may turn out to be completely impossible, and then the Blessing of Anointing remains the only means of resolving him from his sins.

But if forgiveness of sins also constitutes the content of the Sacrament of Anointing, then is it permissible for those who are not seriously ill to resort to it? Church tradition testifies in favor of such a practice, although with reservations. Due to the grace-filled effect of the sacrament not only on the body, but also on the human soul, the Fathers of the Church found it possible to perform it not only on those suffering from bodily ailments.

According to the testimony of the fathers and teachers of the Church, already from the first centuries of Christianity this sacrament was performed on penitents and was one of the means of joining the Church of those who fell away from it due to the severity of their sins. As Origen wrote back in the 3rd century, “there is remission of sins... through repentance, when a sinner washes his bed with tears... This fulfills what the apostle says: If anyone is sick in you, let him call for the elders of the church...” (Homilies on the Book of Leviticus, II. 4). According to St. John Chrysostom, priests “not only regenerate us [in Baptism], but also have the power to forgive sins committed after that: If anyone hurts in you, it is said, let him call the elders of the church...” (On the priesthood III. 6) . Saint Simeon of Thessaloniki testifies that in his era - the beginning of the 15th century - in Byzantium, “everyone who fell into sins and fulfilled the rule of repentance, preparing for communion [of the Holy Mysteries] and receiving forgiveness from the [spiritual] father,” sins were forgiven “through sacred rites and the anointing of the Blessing of Oil, as [James] writes, the brother of the Lord” (Questions and Answers to Gabriel of Pentapolis, 72). This is precisely the reason why the general Blessing of Anointing was performed on everyone on the eve of Easter, when the Church especially called upon sinners to be reconciled with her.

Brief history of the development of rank order

The origins of the Rite of Anointing are in the apostolic practice of anointing the sick with consecrated oil, performing intense prayer for them. In the early Church, the blessing of oil usually took place during the Eucharist. In the manuscripts of ancient editions of liturgical books, a whole series of prayers over the “oil of the sick”, consecrated at the liturgy or outside it, has been preserved. Oil was often prescribed to be blessed along with water. Another sacred act performed on the sick was the laying on of hands by a bishop or priest (see Mark 16:18 “...they will lay hands on the sick, and they will recover”; cf. Acts 28:8). There were also many separate prayers for the sick, including those intended to be read for a particular illness. All these elements formed the basis of the rite of the Blessing of Unction.

In Byzantine manuscripts from the X-XI centuries. An expanded rite is gradually becoming widespread, involving the celebration of seven Divine Liturgies - for a whole week in a row or simultaneously in several churches. At the proskomedia of these liturgies, the oil was blessed, and at the end of the service, the sick person was anointed. Subsequently, the seven liturgies were replaced by seven anointings, preceded—as in a liturgy—by the reading of the Apostle and the Gospel with a special litany. For the seven anointings, seven prayers were chosen, taken from either prayers for the sick and the consecration of oil for them, or from the rites of the sacrament of Penance. In addition, at each anointing, the ancient prayer “Holy Father, Physician of souls and bodies...” was read, and the cycle of all anointings was crowned by the laying of the Gospel on the sick person. This rite was preceded by Vespers and Matins, at which, instead of ordinary chants, special ones were sung - about the sick. In this form, the rite became widespread - including in Rus', where from the end of the 14th century it replaced the more ancient tradition, where the Blessing of Anointing consisted of only one or two prayers over oil, to which prayers could be added in case of a particular illness.

Since the 15th century, special chants of the Blessing of Anointing were separated from special Vespers and Matins and formed the initial part of the rite, which finally acquired its modern form: 1) a series of psalms and hymns about the sick; 2) prayer for the blessing of oil; 3) a cycle of seven anointings with the prayer “Holy Father...”, preceded by the reading of the Apostle and the Gospel (which, as in the liturgy, are framed by the prokeme, alleluia and special litany) and another prayer; 4) placing the Gospel on the head of the sick person, reading a prayer, and dismissal. At the same time, the choice of specific prayers and readings from the Apostle and the Gospel was the subject of constant changes, until the advent of the era of printed publications.

Consequence of Anointing

The Rite of Anointing, presented in the modern Trebnik, must be performed without abbreviations and with reverence. The Council of Bishops pays special attention to the quality of the oil used in the sacrament. For the reason that the symbolism of this substance in the Holy Scriptures and among the Holy Fathers of the Church is associated only and exclusively with the fruit of the olive tree, and not with other plants, the oil of Anointing should be olive. Mixing it with oils obtained from other plants, and even more so replacing olive oil with another, is allowed only as a last resort. Oil in the sacrament is mixed, according to the tradition of the early Church, with water - or, as indicated in the Trebnik, with wine, which in Byzantine practice replaced water in the rite of the Blessing of Oil.

According to the Trebnik, the rite of the Blessing of Anointing is performed over the sick person, near his bed. It is highly desirable that the Rite of Anointing, or Unction, be performed by a council of presbyters, that is, several (ideally seven) priests together. According to church tradition, you can take the Blessing of Anointing only once during one illness. More than once during the same illness, the Blessing of Anointing can be given only as an exception - if it has become particularly protracted.

In pastoral practice, there are cases where it is impossible to perform the full rite of Anointing on a patient - for example, in the conditions of an intensive care unit. In this regard, the Council of Bishops blesses the performance in such cases of an abbreviated Rite of Anointing, in which the canon and other hymns, once included in the separate vespers and matins for the sick, are read by the priest in advance (or are omitted), and the cycle of seven anointings, going back to the practice of celebrating seven liturgies is replaced by one. The text of the brief rite of unction is given in the appendix to this document.

Since an essential aspect of the Sacrament of Anointing is the remission of sins, when deciding on the participation of children in this sacrament, one should be guided by the same rules that apply to the Sacrament of Repentance. In particular, the Sacrament of Anointing should not be taught to children under the age of seven unless absolutely necessary.

General Unction

In accordance with the Trebnik, the Rite of Anointing is performed on a single person who is in bodily illness or infirmity. However, in the Orthodox Church there is a widespread practice of performing the general Blessing of Anointing on many people praying, including those who are healthy.

In the modern Greek tradition, the general Blessing of Anointing is performed only once or twice a year: after Matins on Maundy Thursday, and also, as a rule, on the eve of the Nativity of Christ. It differs from the usual order of the Blessing of Anointing in that, since all the faithful can participate in it, and not just the seriously ill, it takes place in the church, and during it the sevenfold cycle of the Apostles, Gospels and prayers is not accompanied by anointings, but there is only one anointing: at the end of the rite, all the worshipers take turns approaching the Gospel to kiss, and then the primate anoints their forehead and hands with it once.

A similar practice of performing the general Blessing of Anointing - with a single anointing instead of seven times - was widespread in Rus' until the middle of the 17th century. Only bishops and abbots of the most important monasteries had the right to perform the general Blessing of Anointing. After the 17th century, the general Blessing of Anointing became a feature of the services of the largest cathedrals - for example, the Assumption Cathedral of the Moscow Kremlin - where this sacred rite continued to be performed once a year, on Maundy Thursday, until 1917. The practice of performing the general Blessing of Anointing only once a year, after Matins on Maundy Thursday - usually on the evening of Great Wednesday - has been preserved in foreign parishes of the Russian tradition, as well as in some churches in Russia. In particular, in the churches of the ROCOR, the general Blessing of Anointing retained the character of an exclusively hierarchical rite. However, in the 2nd half of the 20th century, a new custom of performing the general Blessing of Anointing, not only during Holy Week, but also during other weeks of Great Lent, became widespread in the Russian Orthodox Church, and the general Blessing of Anointing began to be performed not with one, but with seven anointings.

In the light of what has been said about the Russian pre-revolutionary and modern Greek traditions, it is allowed to perform a general Blessing of Unction with the reading of all the Apostles, Gospels and prayers prescribed by the rite without accompanying them with anointings, but with each of the priests participating in the rite performing a single anointing of those praying at the end of the sequence. Considering the close connection of the general Blessing of Anointing with the celebration of Easter, the performance of this rite is permitted only during the period of Great Lent or, in the case of justified pastoral necessity (many people wishing to do so) and, as a special exception, on the days of the forefeast of the Nativity of Christ, when the charter prescribes a particularly strict fast, but not on other fasts and ordinary days of the year.

You can take the general Blessing of Anointing no more than once a year. Pastors should explain to their flock who wish to participate in several Blessings of Anointings in a row that such a desire indicates a misunderstanding of the content of the sacrament and an incorrect attitude towards it.

Conclusion

Healing is an integral part of Christian evangelism. According to the Gospel, it is a sign accompanying the preaching of Christ throughout the world (Mark 16:17-18). Therefore, the Blessing of Anointing, in whatever form it may be performed, serves and will serve for the building of the Church of Christ and the salvation of its individual members.

[1] Long Christian Catechism of the Orthodox Catholic Eastern Church / [Comp. St. Filaret (Drozdov)]. M., 2006. P. 84.

[2] Blzh. Simeon of Thessalonica. Talk about St. sacred rites and church sacraments 256 // Works of the blessed. Simeon, Archbishop Thessalonian. M., 1994. P. 378.

Who should take part in the ritual?

All believers who have reached the age of 16 are allowed to participate in the blessing of oil. In some cases, the ritual is also performed for children over 8 years old. Children who have not yet reached their 7th birthday do not require unction, since they are considered sinless. The sacrament is necessary only for sick little ones.

There are circumstances in which unction is mandatory:

during a serious illness. In such cases, unction can be taken at any time;
with the possibility of imminent death. If a person is bedridden, the ceremony can take place outside the temple, at his place of residence or in a hospital. Unction is combined with confession in order to facilitate the departure of the soul from the body;
on the eve of Lent and Advent. The sacrament is performed in the church. Those laypeople who have health problems, have lost their former faith, are in sorrow, feel old sins and are experiencing pangs of conscience should definitely attend it.

To participate in the ritual, a person must be conscious and not have clouding of mind. Pregnant laywomen who wish to receive unction can attend church without restrictions. It should be taken into account that the service lasts quite a long time and you will have to stand during it. Therefore, you should focus on your own condition and well-being. If a woman has her critical days, she is temporarily not allowed to participate in the ritual and must receive unction at another time.

There is widespread misconception regarding this ritual. Many believe that unction is carried out only for seriously ill people and before death, so they avoid it in every possible way. In fact, the sacrament of consecration of oil is necessary for both sick and physically healthy people with spiritual ailments.

The Sacrament of Unction (Blessing of Unction) in our church is performed on Fridays (at 19.00) and Saturdays (at 11.30) during the Nativity and Great Lents according to the schedule. If a person is seriously ill and cannot be present in church, Unction at home or in a hospital is possible.

You can ask any questions you may have to the priest on duty by phone: 8-495-582-94-16 or by email via the website.

Blessing of Unction

- A sacrament in which,
when anointing the body with oil
(blessed oil),
the grace of God is invoked on the sick person
, healing mental and physical infirmities.

The Sacrament of the Blessing of Anointing, like all Sacraments, was established by the Lord Himself. The apostles were the first to perform it. In the Epistle of the Apostle James we read: “If any of you is sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will heal the sick person, and the Lord will raise him up; and if he has committed sins, they will be forgiven him” (James 5: 14-15)

Prayer of repentance

and the substance of the Sacrament were established by the Savior.
The oil
symbolizes spiritual and physical healing and enlightenment of a person.

The sacrament is performed by a meeting (council) of seven priests

, which is why it is also called Unction. Priests are the successors of the apostles by grace. Seven priests participate in the Sacrament as a sign of the presence of the fullness of the Church, but in case of emergency, one priest can perform Unction.

The preparatory step to the sacrament of Unction is Confession

, during which a person confesses conscious sins.
During Unction,
a person prays for forgiveness of what is forgotten and not realized, and then, already cleansed and renewed,
proceeds to the Holy Chalice
.

During the Blessing of Anointing, sevenfold anointing with oil

.
The main vital parts of the human body are anointed: forehead, nostrils, cheeks, mouth, chest and arms on both sides
. These external actions sanctify our body physically, preparing it for the future resurrection, and help a person to enlighten spiritually.

During the Unction, passages from the Apostolic Epistles are read, seven conceptions from the Gospel, as well as seven prayers for the granting of healing to the sick, a canon for the sick, troparia of a repentant nature. From the Gospel texts we can read those places where they talk about God’s love for man, about the requirements that are presented to us if we want to be healed: to forgive our enemies, to strive to make up with love what we have taken from them.

During the reading of the Gospel, the congregation stands with lit candles. The remaining candles can be placed in the temple for the health of yourself and your loved ones, or you can light them at home during prayer.

Although not the substance of the sacrament, grain also participates in the Unction as a symbol of rebirth, resurrection and hope. During the performance of the Sacrament, the grains are placed on a dish in which candles are placed. At the end of the Sacrament, grain and oil are distributed to those who have gathered. Grain and oil are added to food. Oil after the Blessing of Anointing can also be used to anoint sore areas.

During Unction, it is important to pray not only for yourself, but also for those who stand nearby.

This is a common, congregational prayer. It is advisable for those approaching the Sacrament to become familiar with the content of the rite. If a person does not understand much, but sincerely accepts the Sacrament, then even then the Lord provides everything necessary by faith.

All Orthodox Christians, even those who are physically healthy, come to church once a year to have the Blessing of Anointing performed on them. Mental suffering in Christianity is also recognized as a disease. If a person suffers in spirit from the death of loved ones, from grief, if he needs help to gather strength and remove the shackles of despair, he can resort to the Blessing of Anointing. The sacrament is not performed on infants

(up to 7 years old), because they cannot consciously commit sins.

During an illness, unction is supposed to take place once, so as not to show lack of faith. The Lord knows our needs. If physical healing does not occur, then we need this illness for something. A person may remain bedridden but recover spiritually. Therefore, first of all, one should seek spiritual healing.

Imagine: a person is injured and there is blood on his clothes. He can wash his clothes - the wound will still bleed, the bloody stain will still appear. That is why spiritual healing is important. If we are physically healed but not spiritually, it is like washing a shirt and the wound underneath cannot be healed.

Before the start of the Sacrament, you must register at the candle shop.

so that your name can be passed on to the priest.
On the day of Unction you can eat. During the celebration of the Sacrament, a person must wear a cross
. The body and clothing should be clean and accessible for anointing: the collar should be unbuttoned deeply and the sleeves should be rolled up. You need to try not to get the oil on your clothes - out of reverence for the shrine. It is advisable to have paper napkins with you to wipe off excess oil, which are then burned or left in the church.

After Unction, you need to keep yourself in silence, you should devote time to prayer, read something soulful, and visit someone in need of help and support. You should not wash your face right away, so as not to wash off the blessed oil.

In unction, forgotten and unconscious sins are forgiven. But we must remember that unction bears fruit only when a person lives according to the Gospel, regularly confesses, receives communion, and really wants to change his life.

1. Theological and biblical foundations of the Sacrament of Anointing

According to the definition of the Catechism compiled by St. Philaret of Moscow, “The Blessing of Oil is a sacrament in which, by anointing the body with oil, the grace of God is invoked on the sick person, healing mental and physical infirmities” (Long Christian Catechism of the Orthodox Catholic Eastern Church / [Compiled by St. Philaret (Drozdov)] M., 2006. P. 84). According to St. Simeon of Thessalonica, “the oil [of the sacraments] is holy oil according to the power of sacred rites, and is full of divine power, and at the same time, as it anoints sensually, it enlightens and sanctifies souls, strengthens strength, both bodily and spiritual, and heals wounds, destroys illnesses, cleanses us from sinful impurity and has the power to give us God’s mercy and propitiate Him” (Blessed Simeon of Thessalonica. Conversation about holy rites and church sacraments 256 // Works of Blessed Simeon, Archbishop of Thessaloniki. M., 1994 . P. 378.).

2. Brief history of the development of rank order

3. Consequence of Anointing

The Rite of Anointing, presented in the modern Trebnik, must be performed without abbreviations and with reverence. Particular attention should be paid to the quality of the oil used in the sacrament. For the reason that the symbolism of this substance in the Holy Scriptures and among the Holy Fathers of the Church is associated only and exclusively with the fruit of the olive tree, and not with other plants, the oil of Anointing should be olive. Mixing it with oils obtained from other plants, and even more so replacing olive oil with another, is allowed only as a last resort. Oil in the sacrament is mixed, according to the tradition of the early Church, with water - or, as indicated in the Trebnik, with wine, which in Byzantine practice replaced water in the rite of the Blessing of Oil.

In pastoral practice, there are cases where it is impossible to perform the full rite of Anointing on a patient - for example, in the conditions of an intensive care unit. In this regard, the Holy Synod blesses the performance in such cases of an abbreviated Rite of Anointing, in which the canon and other hymns, which were once included in the separate vespers and matins for the sick, are read by the priest in advance (or are omitted), and the cycle of seven anointings, going back to the practice of celebrating seven liturgies is replaced by one. The text of the brief rite of unction is given in the appendix to this document.

4. General Unction

A similar practice of performing the general Blessing of Anointing - with a single anointing instead of seven times - was widespread in Rus' until the middle of the 17th century. Only bishops and abbots of the most important monasteries had the right to perform the general Blessing of Anointing. After the 17th century, the general Blessing of Anointing became a feature of the services of the largest cathedrals - for example, the Assumption Cathedral of the Moscow Kremlin - where this sacred rite continued to be performed once a year, on Maundy Thursday, until 1917. The practice of performing the general Blessing of Anointing only once a year, after Matins on Maundy Thursday - usually on the evening of Great Wednesday - has been preserved in foreign parishes of the Russian tradition, as well as in some churches in Russia. In particular, in the churches of the Russian Orthodox Church, the general Blessing of Anointing has retained the character of an exclusively hierarchical rite. However, in the 2nd half of the 20th century, a new custom of performing the general Blessing of Anointing, not only during Holy Week, but also during other weeks of Great Lent, became widespread in the Russian Orthodox Church, and the general Blessing of Anointing began to be performed not with one, but with seven anointings.

5. Conclusion

Based on materials from https://www.patriarchia.ru/

How to prepare for unction

The ritual of unction helps a Christian to better understand his own sinfulness, helps to remember forgotten sins that burden the soul and prevent development in a spiritual direction. That is why, before undergoing the ceremony, a believer must complete careful preparation - confess and receive communion. These rituals are also carried out after the blessing of oil.

People who have committed the most serious sins must repent before unction. These include passion for the occult and other religions, blasphemy against God, visiting psychics or fortune-tellers, adultery, murder of a neighbor, taking the life of an unborn child (abortion).

Before unction it is also necessary:

strictly observe the morning and evening rule;
carefully adhere to Christian commandments, eliminate conflicts with others;
daily read the main canons, akathists to the Savior, the Mother of God, and saints who became famous for healing the sick.

Fasting before the Blessing of Oil is not always required. This becomes necessary only in cases where the ritual will take place during a period of church fasting. In this case, all required restrictions must be observed (abstinence in animal food, amusements and pleasures).

Before preparing for the unction and taking part in it, a believer must receive the blessing of a priest. You also need to sign up in advance for the ceremony, which will take place in the temple, or invite church ministers to your home.

Unction: forgiveness of forgotten sins

Photo by Yulia Makoveychuk

The Sacrament of Anointing is more often called Unction (since it is usually performed by several priests, that is, conciliarly). What is its essence? Firstly, the prayers of this sacrament can heal a sick person, if it is God’s will. Secondly, and no less important, in the sacrament of Unction a person receives forgiveness of sins.

But what sins? Not those that need to be confessed in the sacrament of Repentance, which we are aware of and are trying to overcome. But each of us has many sins that pass by our consciousness due to our spiritual relaxation and coarseness of feelings. Either we, having sinned, immediately forget it, or we don’t consider it a sin at all, we don’t notice it. However, unconscious sins are still sins, they burden the soul, and it is necessary to be cleansed from them - which is what happens in the Sacrament of Anointing . In addition, if we talk about seriously ill people, it happens that, due to their general painful state, they simply cannot notice in themselves those sins that they would otherwise necessarily repent of in confession. So, if we bring sincere repentance, then in the sacrament of Unction we receive forgiveness of such unmentioned (beyond our will) sins in confession.

As for physical recovery, it can happen, we pray about this when performing the sacrament, and such miraculous healings actually often occur after Unction. However, one cannot count on this; one cannot perceive the sacrament as some kind of magical procedure that guarantees healing from all diseases.

Conducting a church ritual

The ritual takes a considerable period. It can last from 1 to 4 hours. On the day on which the unction is scheduled, a table is set up in the temple. It contains:

Gospel;
Orthodox cross;
7 burning candles;
container with oil (oil);
a vessel with church wine, symbolizing the blood of Christ;
a vessel with wheat containing 7 sticks with cotton wool.

Believers are located around a table with sacred paraphernalia and must come to the temple without delay. The ritual begins with the blessing of the priest, the reading of the prayer canon and petition, and the consecration of the oil. Next, cross-shaped anointings are made with oil dissolved in wine on certain parts of the body of the Christians present - the forehead, both cheeks, the outer part of the nostrils, lips, the lower part of the neck, both hands (from the back and outside).

This order is repeated exactly 7 times. Simultaneously with each anointing and between applying the oil, church ministers read aloud special prayers (passages from the Holy Scriptures). At the end of the ritual, the Gospel is placed on the head of each congregation and a prayer of permission is said. With this action, the priest absolves those present of voluntary, involuntary and forgotten sins.

Good to know! A person who has properly prepared for the sacrament and has deeply repented of his sins always feels significant relief and improved well-being after unction. However, those who hid their sins and did not want to repent of them most often feel inner restlessness and complain of discomfort.

Unction: two options, one essence

Photo by Yulia Makoveychuk

The Sacrament of Unction has two options for its implementation. Sometimes it is performed at home on one sick person, and sometimes in church, on everyone who wants to begin this sacrament and who can come to church for health reasons. In this case, it is usually timed to coincide with some special events of the church year. In the Russian Orthodox Church, this is most often the period of Great Lent, less often - Christmas.

Should you take unction often? As a rule, the sacrament of Unction is resorted to once a year, but, of course, the person himself must come to the realization that he needs healing. Not only in physical healing (even a physically healthy person can undergo unction), but above all in spiritual healing, he needs cleansing of his unconscious sins.

I would like to note that after a person has received unction in church, it is highly advisable for him to confess and partake of the Holy Mysteries of Christ as soon as possible.

How does this sacrament happen? According to the rite, it should be performed by seven priests, although in reality there may be fewer priests - it is not always possible to gather so many even in the capital’s churches. But even with a smaller number of priests (even with just one), the sacrament will still be valid.

Photo by Yulia Makoveychuk

The modern rite of Unction is lengthy and complex. First, preparatory prayers and the canon are read, and then the rite itself is performed. Excerpts from the Apostolic Epistles included in the New Testament and from the Gospel are read, then a litany (a prayerful appeal to God pronounced by the deacon on behalf of those praying) is read, remembering the names of those who receive the sacrament. Then a prayer is read for the consecration of the oil and the anointing itself is performed. During anointing, the priest reads the already mentioned prayer “Holy Father, physician of souls and bodies...”. Then the second priest begins to participate in the sacrament, and again a similar cycle follows. This is repeated seven times. At the end of the rite, the Gospel is placed on the heads of those who have begun the sacrament with the reading of a special final prayer. After the service, believers can take home the oil left after the sacrament and use it for anointing. The same oil is also used at the burial of a Christian - it is poured into the coffin before closing the lid. So this sacrament reminds us of eternal life and prepares us for it.

How is unction performed at home?

There is some difference between church and home rites. If the unction is held in a church, then the anointing of everyone present is repeated seven times. In the case when the sacrament is performed at home, they are limited to one application of oil.

In order to conduct unction at home, family members of a sick person need to prepare properly. In the room where the ritual is performed there should be a clean table, chair, olive oil, and a kettle with boiled water. Church ministers bring the remaining attributes with them.

After the end of a sacred ceremony held at home, considerable reserves of oil may remain. There is no need to throw it away under any circumstances. Priests recommend using this product in cooking. It can also be used to lubricate diseased areas of the body.

Sacraments of the Church. Sacrament of Anointing (Unction)

Audio

Conversation with the rector of the Church of St. Euphrosyne, Grand Duchess of Moscow, in Kotlovka, Moscow, Hieromonk Claudian (Safonov). – The days of Lent are marked by special services.
In the last program we talked about the Liturgy of the Presanctified Gifts. There are also such services as Passions, which also take place only during the days of Lent. And the sacrament of Unction, which is resorted to, however, not only during the days of Great Lent, but also at other times, but mostly people gather unction precisely during the days of Great Lent. Let's talk today about the sacrament of Unction. For a long time there was an opinion that unction was performed before death, before death, and many were afraid to resort to this sacrament. How correct was the idea of the Soviet people about the sacrament of Unction?

– Of course, in Soviet times there were a lot of opinions, prejudices, concerns, fears, and magical attitudes towards rituals. And the fruit of such a misunderstanding of the sacraments of the Church was that people were afraid to approach the sacrament of Unction. If we open the texts of the rites of this sacrament, there is practically nothing about death. The priests conciliarly (which is why this sacrament is called “unction” - this is a conciliar, joint service of priests; in ancient times they gathered together in the presence of seven priests) ask for God’s blessing for the healing of soul and body, for the forgiveness of sins, spiritual cleansing, spiritual health. And the consequence of spiritual health is physical health.

Therefore, these ideas are completely contradictory to what is actually contained in the texts of the holy fathers, which give us the opportunity to ask God for the health of soul and body for people who come to church.

Indeed, the sacrament of Unction is performed regardless of time and place; This is a full-fledged sacrament, completely equivalent to the other six sacraments of the Church. Of course, the tradition of performing the sacrament developed gradually. In ancient times, this sacrament generally lasted for a whole week, taking place over seven days. That is, during the Divine Liturgy, in addition to the liturgical service, holy oil was consecrated, and after the end of the liturgy, the believers were anointed for seven days with oil, which was consecrated during the seven liturgies. Of course, it was difficult for believers to attend the liturgy every day for seven days, and subsequently they went, so to speak, halfway and decided not to connect this with serving the liturgy every day, but to shorten the time so that people could be anointed seven times in one day. Therefore, in the rite of this sacrament we trace the following consistency: seven times the priest reads the Apostle, the Gospel and anoints with holy oil.

Oil and the wine that is added to the oil are very ancient Christian symbols. Humanity knows olive vegetable oil as a means of healing, as a medicine. Therefore, the Holy Church uses oil when performing the sacrament. The same goes for wine. Let us remember the parable of the Good Samaritan, when a man suffered from robbers and the Good Samaritan poured oil and wine on his wounds. It is no coincidence that the Lord used such terms and concepts as a symbol of healing. And in the sacrament of Unction, these very means are used.

In general, the number seven in the church and biblical tradition is a symbol of completeness. Of course, it is not at all necessary that seven priests administer unction. As a rule, there is one priest, because we don’t have that many priests. On the other hand, they still anoint seven times - this is precisely the image of completeness. Just like there are seven notes, seven colors of the rainbow. Humanity perceived this figure as the fullness of God's gifts in this world. And the Church preserves this tradition.

Although there is an abbreviated rite, which is also approved by the Holy Synod, when the priest reads the Gospel once, reads the prayer once and anoints the sick once. This is used in hospital ministry, when there are many sick people and the priest does not have the time or opportunity to perform the full service of this sacrament. Priests use this kind of permission and permission precisely in situations where it is not possible to administer unction for a long time. Because the sacrament of Unction is long, it takes about an hour. And when there are a lot of people, more time is needed.

– It lasts two to three hours.

– Therefore, you need to tune in to prayer, try to collect your thoughts. There is such a reminder in the texts of the Sacrament of Unction. If we proceed from the Holy Scripture (because all the sacraments of the Church are based primarily on the Holy Scripture), the Church established this sacrament (the Lord established through the Church) in the words of the Apostle James. In the conciliar message, he says: “If any of you is sick, let him call the elders of the church, they will pray over him, anoint him with oil in the name of the Lord. And the prayer of faith will save the sick; and if he has committed sins, they will be forgiven him.”

That is, the sacrament of Unction in general, in its order, in its content, is an extended confession. Because we see that these prayers reflect the deep repentance of the sinner. And we traditionally believe that this sacrament frees people from forgotten sins. It is clear that in life we do not notice some things about ourselves, and for the most part, confession is only a direction, a desire to look into ourselves. We see those vices, those sins that are before our eyes, that which is obvious and understandable to us. But there are such sins, such states of man, soul and feelings that we do not notice about ourselves, but they are sinful, they upset the greatness of God...

– So this sin will be forgiven us during the Unction? Or should we go and confess him?

– What we notice in ourselves, what we see in ourselves, what we can formulate, we must bring to confession, repent of it, talk about it in confession before God. Those sins that we have forgotten or, perhaps, do not see in ourselves, but which burden our conscience, are forgiven in the sacrament of Unction, because this sacrament is an expression of especially complete, deep repentance. Maybe because of this, people thought that this sacrament should be before death, because before death a person must deeply repent and remember everything sinful that happened in his life in order to enter eternal life and meet God with a cleared conscience . But we Christians have the opportunity to do this every time we participate in the sacrament of Unction.

Of course, during Great Lent this would be most correct, because the time of fasting implies a repentant feeling and work on oneself, an ascetic life, especially deep, in order to still become better, correct one’s life, take care of oneself. Therefore, it is logical to assume that the unction will be performed en masse precisely during the days of Great Lent, which, in principle, is what is happening.

In our church of Euphrosyne of Moscow in Kotlovka, Moscow, the sacrament of Unction takes place regularly, weekly. Moreover, the time for performing the sacrament of Unction (not individually, but in the temple) is regulated. That is, in some churches it is convenient for believers on weekends: on Sunday evening or Saturday morning. Sometimes priests schedule sacraments on weekdays if it is convenient for someone. Therefore, you need to look at the schedule in each specific temple and choose the time when it is more convenient to do this.

The Sacrament of Unction is, of course, very important and necessary. There are many absolutely amazing cases where, through the prayers of a priest in the sacrament of Unction, a person received both spiritual and physical help and was healed of ailments. A person got rid of invisible sins, thereby cleansing his soul, and the Lord gave strength and strength in healing from bodily infirmities.

– Unction is a sacrament. And the sacrament is medicine. Just like the Eucharist. But the medicine is always dosed. You can’t just treat it like you came, accepted and left. Priests advise their spiritual children how often they should receive communion. If unction is a medicine, then is it necessary for everyone, from your point of view? Sometimes you see, for example, they bring small children. Do they need it?

– In general, this sacrament was established by the Church for everyone, and there are no obstacles to participating in the sacrament of Unction. For children, due to their dynamism and activity, this may be uncomfortable, because the sacrament is long, it is necessary to stand and listen to prayers. Therefore, in this regard, if possible, it is better to invite a priest to your home and administer unction to the children at home, taking into account their perception of the service. Although there are children who calmly stand with their parents. Everything is individual. But there are no obstacles.

It is advisable that people, of course, consult with a priest, because for some it is simply vital to undergo unction often in order to receive physical and mental strengthening. Some people do not need frequent unction. But at least once a year, every believer must participate in this sacrament; it is simply vital, one might say.

I want to emphasize once again that in the sacrament of Unction we do not just ask God to heal us. Any illness, any problem in our life is often connected with our inner spiritual world, with the state of our soul. Therefore, we must start from the soul. And the sacrament of Unction helps us to enter into a feeling of repentance and ask God for forgiveness of sins. Traditionally, priests and confessors recommend that believers go to confession on the eve of the sacrament of Unction.

– I just wanted to ask about preparations for the sacrament. Some say that you need to confess before the sacrament, others - after.

- This is unprincipled. It is possible after. But it would be better to prepare for the sacrament of Unction by confession in order to cleanse your soul with repentance and begin these deep and important prayers of the sacrament with a cleansed conscience, asking God for forgiveness of forgotten sins and those that we do not see in ourselves. And after confession, after preparing for the sacrament, ask the Lord for healing of body and soul. The confessors recommend taking communion after the sacrament of Unction.

– How is the sacrament of Unction connected with the sacrament of the Eucharist? When should you take communion?

- At the nearest liturgy after the sacrament of Unction, on the day that is convenient for the person. Although fasting is not required before the sacrament of Unction.

– People also ask about this: is it necessary to fast, to fast? It is clear that we are all fasting during Great Lent anyway...

– Fasting is a capacious definition, and it is connected not only with the fact that we refuse food. This is, after all, a period of more attentive attitude towards oneself, intense prayer, abstinence from entertainment, unnecessary activities, affairs, information. Retreat can be like realizing that I need to receive unction, I must prepare for confession, read prayers of repentance in order to prepare for the sacrament of Unction. But one does not begin the sacrament of Unction on an empty stomach.

This happens in hospitals: a priest is called to administer unction and communion to the sick person. Then the priest asks the patient not to eat anything the day before (if possible). But it happens (and I had this practice) that a person is very weak, and the sacrament of Unction takes a long time, about an hour, it requires strength. Therefore, it happens that I first give communion to a person after confessing his sins and only then administer the unction, so that, having been strengthened by Holy Communion, the sick person can listen to the prayers and the reading of the Holy Scripture, which is in the rite of Unction. This makes it more convenient for the patient to participate in the sacrament. Therefore, there are different practices, but this is connected specifically with hospital ministry.

In general, the sacrament of Unction can be performed at home, and at any time (both in the evening and during the day), regardless of whether a person has eaten something or not. This sacrament focuses on confession and asking God for healing of soul and body.

– You said that there are people who can gather together not once a year, but more often. Who are these people? Do we determine this for ourselves? Because I know that there are monasteries where unction takes place almost every day; that is, you can, as they say, receive unction ad infinitum. Who determines the measure?

- Confessor, of course.

– Or health status?

– You see, the Holy Scriptures say that the sacrament of the Eucharist requires preparation; if someone receives communion unworthily, then in this sacrament he may not receive the help of God, not the strengthening of soul and body, but may even acquire illness. Because a person does not understand what he is approaching, with whom he is connecting. Holy Communion is still fire, Divine energy, with which we partake. Therefore, preparation, fasting, reading the sequence for Holy Communion are necessary in order to tune in, so that a person understands what miracle is happening in his life, what gift the Lord is giving him.

It's the same with the sacrament of Unction. It is no coincidence that the Holy Fathers say that measure makes everything better. In pursuit of health, of course, people try to do a lot, but it should be meaningful. I know the brethren of the Trinity-Sergius Lavra who, out of special care and love for their sick relatives or parents, administered unction to them every day. For example, they performed unction every day for a mother who was dying.

Christians who understand the meaning of this sacrament can receive unction every day; there is nothing wrong with this, because we ask for the grace of God and try to repent as much as possible before God. Therefore, you can take unction every day, but there must be the right, deep motivation, an understanding of the purpose, why this is being done, and the attitude towards this sacrament must be special.

Therefore, it seems to me that the frequency and periodicity of participation in this sacrament should still be regulated by the opinion of the confessor, depending on the spiritual state of the person, first of all, his understanding of what will happen to him.

– I’ll ask a practical question. During the unction, rice, blessed oil, and wine are distributed. What to do about it? How to use?

– As a rule, everything that we use in the sacraments is sacred. The shrine cannot be thrown away, it cannot be neglected. Therefore, what is edible can be eaten, such as oil, wine, rice or wheat.

The oil can be left for anointing sick places, for example, or simply for anointing (as a blessing from God). There are people who specifically store this oil for a certain time and anoint it on sore spots.

– Or added to food. I know that they add it to regular oil and use it that way.

Father, I sincerely thank you for taking part in our program. I also wish you strength of mind and body.

- Thanks a lot!

Author and presenter of the program Lyubov Akelina

Recorded by Nina Kirsanova

Do I need to pay for the ceremony?

The great Christian sacraments are performed free of charge. At the same time, believers cannot help but understand that in order to fully exist, Orthodox churches require financial support. If desired, a lay person can thank the clergy for the ritual performed by donating a feasible amount. Sometimes in temples you can see a price list with approximate prices for the rituals performed. This is done so that parishioners do not distract church ministers from their duties with frequent questions and are easier to navigate.

No one will demand mandatory payment for unction or other sacraments performed. If a person is sick and in dire financial straits, the sacred action is performed absolutely free, in the name of the glory of the Lord.

Symbol of faith

Establishment of the Sacrament of Anointing

Physical and mental infirmities have their origin in human sinful nature.
The source of bodily illnesses, according to the Christian view, lies in sin, and the first prediction about illnesses was given to Eve after the Fall: “By multiplying, I will multiply your sorrow in your pregnancy; in sickness you will give birth to children” (Genesis 3:16). The Savior Himself clearly points out this connection between bodily illness and sinfulness to us in the Gospel of Mark: “And they came to Him with a paralytic, whom four were carrying... Jesus, seeing their faith, said to the paralytic: child! Your sins are forgiven you” (Mark 2, 3, 5). After which the paralytic received healing. The divine apostles sent by the Savior “went and preached repentance; They cast out many demons and anointed and healed many sick people” (Mark 6:12-13). More precisely, this sacrament is revealed in the letter of the Apostle James, where its performers are indicated: “If any of you is sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will heal the sick person, and the Lord will raise him up; and if he has committed sins, they will forgive him” (James 5:14-15). However, it should be noted that not all illnesses, without exception, are a direct consequence of sin. There are illnesses and sorrows sent for the purpose of testing and perfecting the believing soul. Such was the illness of Job, as well as of the blind man, about whom the Savior, before healing him, said: “Neither he nor his parents sinned, but this so that the works of God might be revealed in him” (John 9:3). And yet, most diseases are recognized in Christianity as a consequence of sin, and the prayers of the Sacrament of Anointing are permeated with this thought. We know that death is preceded by dying: our body, under the influence of disease and aging, begins to disintegrate while still alive. Modern non-church consciousness recognizes physical health as the only normal state of a person; Modern medicine fights diseases not without success. The best achievements of modern science-medicine, hospitals with the latest equipment serve to push the border between health and life - death - as far as possible. However, the moment is inevitable when the phrase “medicine is powerless” is heard. In Christianity, illness is seen as a more “normal”, more “natural” state of a person than health, for in this world of mortal and changeable matter, suffering, sorrow and illness are normal conditions of life. Hospitals, medicines and medical care are certainly needed, but only as a fulfillment of the Christian duty of mercy. Health and healing from a religious point of view are considered as the mercy of God, and real healing is the result of a miracle, even if accomplished through human participation. This miracle is performed by God, not because physical health is the highest good, but because it is a manifestation of Divine power and omnipotence, which returns a person back to God. The Sacrament of Anointing, contrary to popular erroneous opinions, is not “one of the last rites” that opens a person to a safe passage into eternity; nor is it a useful “add-on” to medicine. Both of these views are erroneous, and, therefore, it is absolutely wrong to believe that the Blessing of Unction is performed only on the dying as a “last farewell” and cannot be repeated. Blessing of oil is a sacrament of healing, because its purpose and fulfillment is in true health, it introduces a person into the life of the Kingdom of God, into the “joy and peace” of the Holy Spirit. In Christ and through Him, everything in this world: health and illness, joy and suffering have become the path of entry into this New Life, for they are imbued in the consciousness of the believer with its expectation and anticipation. In the Blessing of Anointing, the Church comes to the bedside of a sick and even dying person, not to restore his health, not to replace medicine when it has exhausted its capabilities. The Church, represented by a council of priests or one priest, comes to introduce this person into the Love, Light and Life of Christ. She comes not only to console him in his suffering, not only to help him, no, mainly the Church comes in order to make a person a disciple, confessor, witness of Christ in his suffering, so that he too can see the open heavens and the Son of Man at the right hand of God the Father. There will always be suffering in this world, even if reduced to a minimum by the efforts of the human mind, but Christ says: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28); and calls: “Take courage, I have overcome the world” (John 16:33). In the suffering of the God-man in this world, not only did all human suffering acquire meaning, but more than that, it became a sign, a sacrament, a proclamation, the coming of victory. The defeat of humanity, its very dying on Golgotha, turned into the victory of Life over death, into a victorious path to Eternal Life, for “Christ has risen, and life reigns.” In the sacrament of the Blessing of Anointing, the Church introduces a person, cleansed from known and unknown sins, into the resurrected life of Christ, into joy and peace in the Holy Spirit, on the Day of the Everlasting Kingdom of God. In Christ, suffering itself, dying, death itself became the creation of life, for He filled it with Himself, His Love and Light. In Him “all things are yours... either the world, or life, or death, or the present, or the future, are all yours; But you are Christ’s, and Christ is God’s” (1 Cor. 3:21-23).

About the substance of the Sacrament of Anointing

Oil (oil) occupies a special place in nature, possessing a special, whole set of properties that distinguish it from other substances of natural origin. It is fluid, moist, pervasive, and flammable. At the same time, it is not like water: it is lighter than it and therefore never mixes with it, but rises above it and pacifies the excitement of the sea. Fire, fueled by oil, gives a quiet light, and in living bodies it supports the vital principle, acts in a softening manner, quenching suffering. In the spiritual sphere, it can be likened to meekness, peace, love, which, spreading, penetrates and purifies, gives intelligent light. Just as oil is not suppressed, does not mix with foreign moisture, but, freed, rises above it, so true love is not suppressed by earthly things, but rises to the spiritual, eternal and blazes before God. The ancient Greeks and Romans considered oil to be a healing substance and, as can be seen from the writings of Galen, Celsus and others, they attached particular importance to rubbing various plants with oils for healing from many diseases. In ancient Israel, the healing properties of the oil were also well known. In the book of Leviticus, oil is presented as one of the means of cleansing lepers (Lev. 14, 15 - 18). The prophet Isaiah, comparing the moral state of Israel, who had deviated from God, with the state of a physically sick person, says: “The whole head is full of ulcers, and the whole heart is spent. From the sole of his foot to the crown of his head there is no healthy place: ulcers, spots, festering wounds, uncleaned and ungoverned, and not softened with oil” (Isa. 1: 5-6). In the apocryphal Gospel of Nicodemus, Seth, fulfilling Adam’s commission, turns to the patriarchs and prophets and says: “When I, Seth, prayed at the doors of paradise, the Archangel Michael appeared to me and said: I have been sent to you from the Lord; I am placed above the body of people; I tell you, Seth: do not tearfully pray for the oil of the tree of mercy in order to anoint your father Adam in the illness of his body... you will receive it... when the Son of God comes to earth and... when He comes out of the water of the Jordan, then he will anoint everyone with the oil of mercy Those who believe in Him will have this oil... for Eternal Life.” In the New Testament, the Savior testified to the same idea in the parable of the Good Samaritan, who poured oil and wine on the wounds of a beaten man he met on the road. This anointing did not yet have a sacramental meaning, although, apparently, it was accompanied by prayer. Only after Pentecost, when the apostles received the Holy Spirit, did the anointing with oil they performed acquire the meaning of a sacrament that introduces us to Eternal Life in Jesus Christ. “Oil is the image of God’s mercy and compassion,” says St. Simeon, Archbishop of Solunsky. The grace of the Blessing of Unction brings to a person the sanctification of body and soul for eternal service to God, according to His all-good Seeing: while still on earth or after the separation of the soul from the body. A Christian anointed with holy oil achieves complete dedication to God and prepares, like the wise virgins from the parable of Christ, to meet the Heavenly Bridegroom with lighted lamps. Wheat consumed in the sacrament signifies the renewal of physical and spiritual life and the hope of a future resurrection. The meaning of wine can be deduced from the already mentioned parable of the Good Samaritan, about whom one reads during the celebration of the sacrament. The Heavenly Healer, who united justice and mercy in Himself, in Whose incarnation “righteousness and peace came as a surprise” (Ps. 84:11), combines wine and oil to heal us from sin and its consequences.

Over whom is the Sacrament of Anointing performed?

The Blessing of Anointing is performed on persons of the Orthodox faith over seven years of age who suffer from physical or mental illness. The latter can also be understood as a difficult spiritual state: despondency, sorrow, despair, for their cause can be unrepentant sins, perhaps not even realized by the person himself. Consequently, the sacrament can also be given to physically healthy people. According to tradition, such general Unction is usually performed at the Worship of the Cross or at Holy Week on the eve of Maundy Thursday or Holy Saturday. St. Demetrius of Rostov (1651 - 1709) testifies that in his time general Unction was performed “according to custom... and not according to written tradition.” However, in order to perform the Blessing of Anointing on other days over physically healthy people, one must receive the blessing of the diocesan bishop. The sacrament is usually performed in church, but if it is impossible to deliver a seriously ill person, it can also be given at home. It is allowed to perform the Blessing of Anointing simultaneously on several sick people following one rite with one oil. The sacrament can be repeated over the same person, but not during the same continuously ongoing illness. In the rites of the sacrament, forgiveness of sins and, as a consequence of this, healing from illnesses is prayerfully asked. The priest should eradicate in his flock views on the sacrament of the Blessing of Anointing that are contrary to the teachings of the Orthodox Church. This includes, for example, the opinion that a person who has recovered after the Blessing of Anointing should never eat meat and should also fast on Monday in addition to Wednesday and Friday; that he cannot have marital relations, should not go to the bathhouse, etc. These superstitious fabrications undermine faith in the gracious power of the sacrament and cause great harm to spiritual life. In addition, parishioners should be explained that the Blessing of Anointing, as spiritual healing, does not eliminate the forces and laws of physical nature. It supports a person spiritually, providing him with grace-filled help, to the extent that, according to God’s vision, this is necessary for the salvation of the sick person. Therefore, unction does not cancel the use of medicines given by the Lord to heal our illnesses. When unction is combined with confession and Communion of the sick person, the “Study of Confession” is performed first, then the Blessing of Anointing and, finally, the Communion of the Holy Mysteries. In case of mortal danger, so as not to deprive the patient of the last Communion, immediately after confession the abbreviated rite of Communion is performed (Trebnik, Chapter 14), and then, if the patient has not yet lost consciousness, the Sacrament of Anointing is performed, which can begin with the litanies “Let us pray to the Lord in peace.” ..." The sacrament is considered complete if the priest, after consecrating the oil, manages to read the secret prayer over the sick person at least once and anoint the parts of the body indicated in the Breviary. The sacrament is not performed on patients who are in an unconscious state, as well as on violent mental patients. In addition, the priest is forbidden to perform the Blessing of Anointing on himself. The custom of pouring consecrated oil on the body of a person who died after Unction does not find confirmation in the practice of the Ancient Church, for it serves to anoint the living, not the dead. Therefore, one should not adhere to this custom; in the absence of mortal danger for the patient, there is no reason to combine the Blessing of Unction with Communion, however, preliminary confession and Repentance are desirable.

On the history of the Rite of Anointing

The most ancient Russian lists of the rite of the Blessing of Anointing without ascending? earlier than the 14th century. This is the form in which the Blessing of Anointing appears to us in the 14th century, “according to the Rule of Jerusalem” (this inscription is in the Trebnik itself ?? 1053-54). Even on the eve of the day on which it was to be performed, preparations began for it. Vespers was sung, but not the usual one, but adapted to the Blessing of Unction: its stichera on “Lord, I cried” and “On the poem” had as their content a prayer for the sick; after “Now You Let Go” and “Our Father,” they sang a troparion to the unmercenaries on the grounds that they were considered healers of bodily ailments. At the special litany, prayers were said for the sick person and at the end of it: “Lord, have mercy” 50 times. In the morning on the day when the Blessing of Unction itself was to be performed, a whole series of services were again performed: the so-called Agrippa, Matins and Liturgy. The first of them was a service specifically about the sick. Its main component were the canons: “In the darkness of sin I was wounded by stinking passions” with the irmos “Like on dry ground...”; the second canon for the unmercenary; During the canons, after the 3rd, 6th and 9th cantos, small litanies were read and special prayers were read. This agrippia constituted the first preparatory part of the Blessing of Oil; now the oil was already ready and consecrated; it remained to perform the anointing, but it was not performed immediately after the agrippia, but was postponed until the liturgy. At Matins, performed in the usual manner, several prayers for the sick were also added. Then the liturgy began, at the proskomedia one of the (three) prosphoras was intended for the sick. After the great litany, a table and a vessel were placed in the middle of the church; the clergy came out of the altar; the primate, after censing, the usual beginning, the Great Litany with petitions for the sick and prayer over the oil, poured part of the oil into the prepared vessel; after him, while reading the same prayer, the other 6 priests did the same. The priests lit candles, the 7 Apostles, 7 Gospels and 7 separate prayers were read, after the 7th prayer the Gospel was placed on the sick person’s head, and the priests laid on their right hands. Then followed the continuation of the liturgy. The anointing itself took place at the end of the liturgy, after the “Our Father.” The patient was anointed 7 times by each priest separately, and the prayer was read 7 times: “Holy Father, physician of souls and bodies,” and stichera were sung in the choir. This was the end of the Blessing of Anointing. In all likelihood, the patient received the Holy Mysteries at the same liturgy, although there is no direct indication of this in the rite. This was the rite of the Blessing of Anointing in connection with public worship. Without any doubt, the idea of such a connection dates back to ancient times. At the same time, some practical inconveniences of such a connection should have raised the question of their separation. Not all sick people could come to church, partly because of weakness, partly because of the considerable distance to the church. For such people, it was necessary to facilitate the opportunity to receive the Blessing of Anointing—in other words, to adapt the rite of the Blessing of Anointing to performing it in a private home. On the other hand, even if a sick person could come to church, then in this case too, the combination of the Blessing of Anointing with daily worship presented some inconveniences: firstly, the sick person could appear at a time when the service had already ended, for example, in the evening, and, therefore, he had to wait the whole day, but such a wait could also be dangerous; the sick person could die while waiting for the Blessing of Anointing; secondly, the presence of a patient at three services - first the day before, then at Matins and at the Liturgy, could also often be very difficult for him; finally, thirdly, it was not always and not everywhere that 7 priests or even 3 priests could gather for a whole day to anoint one sick person; Meanwhile, it was much easier to get ready for one or two hours. In view of all this, the Blessing of Anointing was sometimes separated from public worship and performed separately either in a church or in a private home. The practice must have appeared in the Church very early, and although such a separate order has not yet been found in Greek lists, hints of it exist. In which places of the body the anointing was performed is not indicated in the Russian source, but in the Serbian it is shown that the priest anoints the sick person “on the head and on the heart, and on all the joints; those who are sick” (Rule of Law 1883, Oct. p. 229). At the end of the anointing, the Gospel was probably placed on the head of the sick person while reading a special prayer (the same with us). Thus, the rite of the Blessing of Anointing in this form is already significantly simplified, but it is still not quite the one that we have at the present time: the order of the Gospels and the Apostles is different here, and there are different prayers. In the 15th century, this last rank becomes predominant, and the first rank, “according to the Rule of Jerusalem,” begins to fall out of use, imparting some of its elements to the second rank. But this second rank was not yet fully established even in the 16th century; in the lists of the 16th century, differences in editions and some now unknown details are noticeable; We will note a few of them: 1) in addition to the general editions, there was also a special short edition for the case of Anointing in mortal danger, in which even the usual septenary order in the rites was not preserved (neither in prayers, nor in the Apostles, nor in the Gospels, nor in anointing) ; 2) in one list the special Apostles and Gospels are placed at the Anointing of Women; These Gospels speak, among other things, about the healing of Peter’s mother-in-law (Matthew 8:12-23), about the healing of the bleeding woman (Luke 5:25-34), about the resurrection of Jairus’ daughter (Luke 8:40-56); 3) in some lists, after the description of the Blessing of Unction, a postscript is made: “after Popov took the brush from empty, they anoint each other (and) everyone who requires this blessing,” while anointing they say: “The blessing of the Lord God our Savior for the healing of the soul and body of Thy servant (name ) always now...” Also: “Our help is from the Lord” (three times). And in one list of the 16th century, the following remarkable detail is noted: “if the consecration of oil takes place on Maundy Thursday or on Holy Saturday, then in the middle of the prayer “Much-Merciful Master...” they kiss the Holy Gospel, and after kissing the saint or abbot anoints the brethren and Having made the petition, thanking God, we go to our homes for all those who have been anointed. All the Popes will rise up, taking up their clubs, which are lists, and will go through all the cells and anoint them above the doors and inside on all the walls, writing a cross, saying: the blessing of the Lord God and our Savior Jesus Christ is upon this house always, now...” This postscript provides the basis to think that in ancient times, at least in monasteries, there was a custom of general Anointing of the faces of monastics during Holy Week; oil blessed on Maundy Thursday or Saturday was probably preserved for a whole year. Therefore, in the case of the new Blessing of Anointing, in all likelihood, there was no new consecration of the oil. As for the custom of anointing the doors and walls of houses with oil, it undoubtedly had its significance: the cross depicted with oil was a shield against illnesses and all temptations that were attributed to the action of an evil spirit. Something similar can still be seen today in the folk custom of depicting crosses on doors during epidemic diseases. It can be assumed that in this custom there is an allusion to those Old Testament crosses that the Jews depicted above their doors on the night before the exodus from Egypt to protect their firstborn from the angel of death. The final formation of the rite of Anointing followed in the 17th century. During the long period of its existence, it thus shared a common fate with all other orders: it either became more complex and expanded in its composition, or it narrowed and contracted. But, despite all these changes, sometimes very large, the original grain always remained unchanged in it: this is the idea of the Blessing of Anointing, which clearly appears in all its liturgical forms, and all these forms are directed towards one common goal: Anointing of Anointing in its idea is an act, serving the purposes of healing the sick and forgiveness of sins; to achieve these goals, its composition differs from deep Christian antiquity: firstly, oil as the matter of the Blessing of Unction, although originally chosen for reasons of its natural properties, received sacramental meaning here; secondly, prayer as a necessary means when performing the Blessing of Unction. Only from this point of view is it possible to talk about the stability of its form.

The rite of the Sacrament of Anointing

In the Trebnik, the continuation of this sacrament is inscribed as follows: “The continuation of the holy oil, sung by seven priests gathered in a church or in a house.” When performing this sacrament in a church or at home, it is desirable that a council of elders numbering up to seven be present. Hence the second name of this sacrament - Unction. Seven elders are called to participate in this sacrament because at the Blessing of Unction there are seven readings from the Apostle, seven readings from the Gospels, seven prayers and the same number of anointings. This number marks the seven gifts of the Holy Spirit and at the same time recalls the seven prayers and worship of the prophet Elisha, with which he resurrected the youth (2 Kings 4:35), as well as in imitation of the number of Naaman’s immersions in the water of the Jordan, after which he was cleansed. However, the Church allows the sacrament to be performed by three, two, or even one priest, so that he performs it on behalf of the council of priests and says all the prescribed prayers, readings and anoints the sick person seven times. “In extreme need, one priest performs the sacrament with the power of the entire Church, of which he is a servant and of which he represents himself: for all the power of the Church is contained in one priest” (New Tablet). The priests (or priest) performing the sacrament stand in front of the table facing the icons, holding in their hands, like everyone else present, unlit candles. Incense is performed on the images, on the table on which lies the Holy Gospel and all the accessories, and on the sick person. The service begins with the exclamation of the priest: “Blessed is our God...”, then the Trisagion is read after “Our Father”, “Lord, have mercy” - 12 times; “Glory, even now”, “Come, let us worship...”, Psalm 143: “Lord, hear my prayer...” and then everything according to the Breviary. After the repentant troparia and the 50th psalm, the “canon of oil” is sung, which, explaining the power of the sacrament, appeals to the Divine Physician: “Let the quietness of the seal of His mercy mark the feelings of His servants.” After the short stichera: “Thou hast given grace...”, “Look, O Incomprehensible One, from heaven...”, “By the anointing of Thy oil...” and the Theotokos, the Trisagion is read again after the “Our Father”, there is a litany about the consecration of oil and the health of the sick” (In In modern Breviaries, the chorus on the canon is not indicated, therefore in current church practice the following refrains are usually used: “Glory to Thee, our God, glory to Thee,” or “Much-merciful Lord, hear us sinners who pray to Thee,” or: “Much-merciful Lord, have mercy and heal your suffering servant”, “Have mercy on me, Lord, for I am weak” and others). Now the oil for consecration should be prepared, for which the priest must pour oil and wine into an empty vessel (qandilo) standing on wheat and mix them. then with a spoon. Wine here also symbolizes the Blood of Christ shed on the Cross for the salvation of people. Then seven candles are lit, placed over the oil, as well as those held by all those present and the sick person. The leading priest begins to read the “prayer of oil” over the kandil, and the rest of the priests echo him in a low voice, reading the same prayer according to their Breviaries. It asks that the Lord, who heals souls and bodies, Himself consecrate this oil for the healing of the anointed one and for the cleansing of all passion and defilement of the flesh and spirit, and all evil. Meanwhile, touching | troparia, in different voices: to the speedy intercession of Christ. God, and His holy brother in the flesh and the Apostle James, the first builder of the sacrament, Saint Nicholas the Wonderworker of Myra of Lycia, sharpener of the world, Great Martyr Demetrius, holy unmercenary martyrs and healers, Saint John the Theologian, “through whom we are adopted as sons of the Mother. God, and the Most Pure Virgin Mary. Then the deacon, reader or priest himself, after the proclamation of the prokemna, begins the first reading from the Epistle of the Holy Apostle James on the establishment of the sacrament of the Blessing of Anointing (James 5: 10 - 16). The first Gospel (Luke 10:25-37), about the Samaritan who showed mercy to his neighbor wounded by robbers, is read by the chief presbyter, usually standing facing the sick person. Following this, remembering God’s blessings to the human race, enlightened and redeemed by Him, and the grace of service given to the prophets and apostles, the same presbyter in prayer asks the Lord to make him a worthy servant of the New Testament and to create the oil prepared for the sick with the oil of gladness. , the royal robe, the armor of strength, to drive away every devilish action, the innocuous seal, eternal joy. Litany, exclamation. Now the first anointing of the sick person with consecrated oil is performed: the first priest, taking a pod in his hand, dips it in the oil and anoints his forehead, nostrils, cheeks, lips, chest and hands in a cross pattern. At the same time, the secret formula is read: “Holy Father, Physician of souls and bodies, having sent Your only begotten Son, our Lord Jesus Christ, who heals every ailment and delivers from death: heal also Your servant (Your servant is called} from the bodily harm that is holding him (her) and spiritual infirmities, and revive him with the grace of Thy Christ, the prayers of our Most Holy Lady Theotokos and Ever-Virgin Mary; the intercession of the Honest Heavenly Incorporeal Powers; by the power of the Honest and Life-giving Cross; the honorable and glorious prophet, the Baptist and Baptist John; the glorious and all-praised saints apostles; holy glorious and victorious martyrs; reverend and God-bearing fathers; saints and healers of the unmercenary Cosmas and Damian, Cyrus and John, Panteleimon and Hermolai, Sampson and Diomedes, Photius and Anicetas; saints and righteous Godfather Joachim and Anna and all saints For You are the Source of healing, Our God, and to You we send up glory with Your Only Begotten Son, and Your Consubstantial Spirit, now and ever, and unto ages of ages. Amen". Each of the seven priests, after reading the Apostle and the Gospel, when anointing the sick person, pronounces this secret prayer. If the sacrament is performed by one presbyter, then he reads it seven times, with each anointing. It should be known by heart, since it is very inconvenient to read it from the Breviary while simultaneously anointing the patient. At the end of each anointing, one of the candles placed in the wheat is extinguished. In some dioceses there is a local custom of anointing the feet, but it is not obligatory for all pastors of our Church. Then the next conception from the Apostle is read, and the priest reads the next conception of the Gospel. Second reading - Rom. 15:1-7, where the Apostle Paul commands the strong to bear the infirmities of the weak and, following the example of Christ, to please not themselves, but their neighbors, for good, calling on God for patience and consolation. He instills that all members of the Body of Christ should praise God with one accord. In the second Gospel (Luke 19: 1 - 10) we are talking about the publican Zacchaeus, who turned to faith when Jesus Christ visited him. Before each anointing, the priest pours out his soul in prayer before the Lord, feeling his unworthiness and the greatness of the sacrament, and the needs of the sick, like a mirror of his own infirmities, and recalls numerous examples of pardon for sinners and healings in the Old and New Testaments. What was said in the following: “Thou hast given unto the holy oil the image of Thy Cross” shows that the very illnesses of the believer are mysteriously united with Christ’s sufferings, serving as a painful but beneficial reminder of them, true compassion, and, during spiritual struggle and prayer, the communion of His sufferings. 3rd reading - 1 Cor. 12, 27 - 13, 8, where the various ministries of the members of the Church of Christ are first calculated, and then exalted. love is carried above all, as the main goal and means of Christian life. The 3rd Gospel (Matthew 10:1, 5-8) tells of the sending of the disciples to preach in Judea, when the Lord gave them the power to cast out unclean spirits, heal every illness and raise the dead. In the 4th reading of the Apostle (2 Cor. 6, 16-7, 1), the Apostle Paul calls believers temples of the living God and calls on them to cleanse themselves from all filthiness of the flesh and spirit, “performing holiness in the fear of God.” The subsequent Gospel reading (Matthew 8:14-23) tells of the Savior Himself’s healing of Peter’s mother-in-law, who was lying in a fever, as well as many demon-possessed, in fulfillment of the prophecy of Isaiah, who says: “He took upon himself our infirmities and bore our sicknesses” ( Isaiah 53:4). In the 5th Apostolic Epistle (2 Cor. 1:8-11), the holy Apostle Paul sets as an example his deliverance by the Lord in the midst of persecution, when he no longer hoped to remain alive, and commands us to trust in God. The corresponding Gospel (Matthew 25: 1 - 13) contains the Lord's parable about the five wise and five foolish virgins who did not prepare oil for the meeting of the Bridegroom and therefore remained outside the wedding feast - the Kingdom of Heaven. “Watch therefore, for you know neither the day nor the hour in which the Son of Man will come,” the Lord calls at the conclusion of this parable. In the 6th reading of the Apostle (Gal. 5, 22-6, 2), the holy Apostle Paul calculates the spiritual fruits, inspiring shepherds to correct those who fall in the spirit of meekness. “Bear one another’s burdens, and in this way fulfill the law of Christ,” he urges. The Gospel of Matthew (15:21-28), read next, tells of the great faith of a Canaanite wife, who with a bold effort asked for the health of her daughter. A series of readings from the epistles of the holy Apostle Paul ends with an excerpt from 1 Thess. 5, 6 - 19, containing the apostle’s call to the faithful to console the faint-hearted, support the weak, and forgive evil. “Always rejoice. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus for you. Do not quench the spirit,” he appeals to our hearts. Finally, the holy evangelist Matthew (9:9-13) tells how he was called by the Lord from the publicans and became an apostle, and quotes the words of Jesus Christ to the Pharisees who grumbled against Him: “Those who are healthy do not need a doctor, but those who are sick; Go and learn what it means: I want mercy, not sacrifice? For I came not to call the righteous, but sinners to repentance.” After the last anointing is completed, the elders surround the bed of the sick person or he himself stands in the middle of them and the first one, opening the Holy Gospel, places it in writing on the head of the one who received the sacrament and says a prayer to the Lord Jesus, the Holy King, who does not want the death of the sinner, but may he be converted and live: “... I do not lay my hand on the head of him who came to You in sins and asks You for forgiveness of sins: but Your strong and strong hand, even as in this holy Gospel, my fellow servants hold (or... I hold) on the head of Your servant (name of Thy servants) and I pray (with them) and ask Thy merciful and unforgettable love for mankind, O God, to our Savior, Thy prophet Nathan, who granted forgiveness to David who repented of his sins, and who accepted Manasseh’s prayer for repentance; Accept Thy servant (Thy servant's name), who repents (repents) about his sins with Your usual love for mankind, despising all his sins...” While reading this prayer, the anointed one continuously repeats: “Lord, have mercy.” Then the priest should, having removed the Gospel from his head, give it to the sick person to kiss. A short litany about mercy, life, health and salvation and the remission of sins, together with two stichera to the holy unmercenary healers and the Mother of God, ends the sacrament, and dismissal occurs. The one who receives it reverently bows to the performers three times, saying from the depths of a contrite heart: “Bless, holy fathers (or holy father) and forgive me, a sinner (sinner)” (three times). Having received the priestly blessing, he leaves, thanking God. The practice of washing holy oil from the anointed members of the sick, practiced in some places, has no canonical basis. The pods, wheat and oil remaining after the sacrament are burned in the church in a brazier, where incense is prepared for burning. The remains of holy oil can also be burned in a lamp in front of the icon. During Easter week, the sacrament of the Blessing of Anointing should begin with the singing of “Christ is risen” (three times) - the clergy sing, then the singers and the people. The rector pronounces the refrains: “May God rise again...” and others, and the lyric: “Christ is risen” (once). According to “Glory, even now,” “Christ is risen,” the rector: “Christ is risen from the dead, trampling down death by death,” face: “and giving life to those in the tombs.” After this general beginning of all Easter services, there follows a small litany: “Let us pray again and again in peace to the Lord.” Instead of “Hallelujah” with verses, “Having preceded the morning, even about Mary ...” is sung, then the troparia: “Have mercy on us, Lord, have mercy on us” and the canon of the rite of the Blessing of Unction. Instead of the usual irmos, the irmos of the Paschal canon are sung, while the usual troparia, prescribed according to the rite of the Blessing of Anointing, are read. Further, the rite is performed without changes.

Ordering requirements in the Holy Land

Commemoration at the Divine Liturgy Water Blessing Prayer Service Prayer for health Prayer for repose Prayer for health Candle for repose Candle for health Sorokoust for repose Sorokoust for health Requiem service

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