Monday, April 2, 2012

On the Sanctification of the Holy Myrrh (Chrism)

On the Sanctification of the Holy Myrrh (Chrism)
It is worth noting that this year, through the Grace of the Holy Spirit, the Patriarch of Constantinople will once again consecrate the Holy Myrrh (Chrism) that will then be distributed through the churches under his care. The Holy Chrism is a visible sign of the gift of the Holy Spirit bestowed upon the Church of Christ, and is thus used in baptism services, along with consecration of churches throughout the world. As this event only occurs every ten years or so, it is worth following this great and rich mystery of our Church. Below is the encyclical of Patriarch Bartholomew, followed by other information about the sanctification of the Holy Chrism, that occurs during Holy Week.

Mar 28, 2012
Prot. No. 217
By The Mercy Of God
Archbishop Of Constantinople-New Rome
And Ecumenical Patriarch
To The Holy Clergy And The Pious Plenitude
Of The Archdioceses
And Metropolises Of Our Most Holy Apostolic And Patriarchal Ecumenical Throne

Beloved children in the Lord,
Each person, created in the image and likeness of God, is a temple of the Lord. Much more so, those of us who have been baptized in Christ and chrismated with Holy Myrrh, grafted into the good olive tree of the Orthodox Church, are temples of the Holy Spirit that is within us, despite our various sins, both voluntary and involuntary, which alienate us from the Lord. “If we are faithless, yet He remains faithful. He cannot deny Himself.” (2 Tim. 2.13)

This grace is bestowed on us through the Holy Myrrh because, as St. Dionysios the Areopagite states, the service of myrrh perfects divine knowledge and understanding, whereby in a sacred manner our ascent to and blessed communion with the divinity is accomplished. The Myrrh grants the sanctification of the Spirit and is offered to the faithful as spiritual chrismation, a royal gift that sanctifies the soul and body.

Through the Myrrh we receive the pledge of the Spirit, from whom every good and perfect gift derive. Our God, who granted the Holy Spirit both in the law and to His Apostles, sanctifies all those who are anointed with holy myrrh and ranks them among the choir of those saved by grace, if only they preserve their garment of incorruption spotless from all defilement and struggle not to disappoint the Holy Spirit, which they received through Holy Chrism. For the myrrh renders the pious faithful familiar to and genuine servants of God; and when we are sealed with myrrh, we are known by the holy angels and by all heavenly powers, being conformed to these.

When we have holiness as the purpose of our existence in this life, we keep the commandments of God in order that the Holy Spirit, the good Comforter, may remain with us all and that we may inherit the heavenly Kingdom of God in accordance with the words: “Be holy, for I am holy.” (1 Peter 1.16)
Therefore, inasmuch as the periodical sanctification of the Holy Myrrh is a venerated institution of our Mother Church, our Modesty has, together with the Holy and Sacred Synod, decided that its consecration will be performed this year during the Holy and Great Week of our Lord’s Passion and will take place this coming Holy Thursday. The event will be preceded by the boiling of the Holy Myrrh from Holy Monday to Holy Wednesday, when we shall commemorate the sinful woman who anointed the Lord with precious fragrance and who was ultimately shown to be purer than everyone as a result of her great desire for Christ.

The sanctification of Holy Myrrh announced with this Patriarchal Encyclical constitutes a particular blessing for those of us performing, but also for all those who will attend and participate in this service. The Holy Myrrh will be distributed to other Orthodox Churches throughout the world, thereby becoming an unceasing source of sanctification, “a garment of incorruption and perfecting seal, marking those who receive the sacrament of Baptism with the sacred name of the Father and the only-begotten Son and the Holy Spirit.”

We ask you, then, beloved children and brothers in the Lord, not to overlook this historical event of the Sanctification of the Holy Myrrh at our Sacred Center and to do your utmost to participate in prayer and spirit, contributing in any way but especially by your presence at the most holy Patriarchal Church from Holy Monday to Holy Thursday, when the inspiring services of the Sanctification will conclude, so that we may all receive the blessing and grace of our Lord Jesus Christ as well as taste the benefits and gifts of the Holy Spirit.

May His divine grace and boundless mercy be with you all.
March 16, 2012
† BARTHOLOMEW of Constantinople
Fervent supplicant for all before God
Patriarch Bartholomew consecrating the Holy Chism in 2002 at the Patriarchate of Constantinople (

The Sanctification of the Holy Chrism

In the Orthodox Church, the Holy Chrism is sanctified for use in the celebration of the sacrament of Chrismation.† It is a visible sign of the transmission of gifts of the Holy Spirit to those who are baptized.

During the early years of Christianity, the transmission of the gifts of the Holy Spirit to the baptized were given by the Apostles through the "laying of hands." It I stated in the Scriptures that, "Now when the Apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit, for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands upon them and they received the Holy Spirit." (Acts 8:14 17, R.S.V.)

When the Church spread throughout the world and the number of the baptized was greatly increased, it was not possible to continue the practice of Samaria. Consequently, the Apostles introduced the use of the sanctified Chrism.† The Holy Chrism was sanctified by the Apostles and was continued thereafter by the bishops through the Apostolic Succession. The "laying on of hands" was completely replaced by the Holy Chrism to transmit gifts of the Holy Spirit.

The use of the Holy Chrism was introduced to the Christian Church from the existing Old Testament practice. It is stated that, "The Lord said to Moses, 'Take the finest spices    12 pounds of liquid myrrh, 6 pounds of sweet smelling cinnamon, 6 pounds of sweet cane, and 12 pounds of cassia (all weighted according to official standard). Add one gallon of olive oil, and make a sacred anointing oil, mixed like perfume.''' (Exodus 30:22 25)

Over the years of its existence, the Holy Chrism has been known by many names, such as "oil," "oil of Thanksgiving," "oil of anointing," "Chrism," "Chrism of thanksgiving," "Chrism from heavens," "mystical Chrism," "myrrh," "divine myrrh," "mystical myrrh," "great myrrh," and "holy and great myrrh."† Today, the terms generally used are "Holy Myrrh" or "Holy Chrism."

The Holy Chrism is prepared from oil and another fragrant essences, which symbolize the variety of gifts of the Holy Spirit that the chrismated Christian receives. The most ancient list of materials and the aforementioned information "concerning the materials of the myrrh," which are still used today, date from the eighth century C.E.†† This list includes the materials used for the preparation and making of the Holy Chrism. At the Ecumenical Patriarchate of Constantinople, there is an official list of kinds of fragrances, from which the Holy Chrism is made," which includes 57 kinds of elements (***see below).
Information on how Holy Chrism was sanctified during the first centuries of Christianity is not available. The oldest reference is in The Apostolic Tradition of Hippolytos. Later, directions concerning the sanctification of the Holy Chrism were included in the Great Prayer Book (Mega Euchologion) and Goar's Euchologion. Constantinople presently uses this course in the preparation of the Holy Chrism.† During the nineteenth century and at the beginning of the present [twentieth] century, the Ecumenical Patriarchate made a special effort to revise carefully the prayer book containing the order and service of sanctification of the Holy Chrism.† The new revised edition was published for official use at the Ecumenical Throne.† Such services were published in 1890, 1912, and 1960.

In accordance with the rubrics followed by the Ecumenical Patriarchate, the sanctification of the Holy Chrism takes place in the following order:

After the doxology on Palm Sunday, the Patriarch blesses the Archon of the Myrrh who, along with the other Archons, work with him to make the Holy Chrism. They wear a white tunic reaching to the ground. After blessing the Archon of the Myrrh, the Patriarch then places a towel on him.

The next day, on Holy and Great Monday, after the Divine Liturgy of the Presanctified Gifts, the Patriarch enters the Patriarchal Church of the Great Myrrh, Saint George, where an appropriately decorated sepulched and the boilers for the Holy Chrism are located. The Patriarch then blesses the beginning of the cycle of the sanctification of the Holy Chrism with a special holy service. Following the blessing, he sprinkles holy water on the prepared materials, the utensils to be used, and the copper boilers. Then, holding a lighted candle, he touches each boiler, placing pieces of old charred holy icons in them. Then the Patriarch reads chapters from the Holy Gospel. The readings of the lessons (pericopes) from the New Testament are then continued by those present, including hierarchs, clergy from the Patriarchate, as well as visiting clergy. This order of readings continues all day on Holy Monday, Holy Tuesday, and Holy Wednesday.

On Holy and Great Tuesday, after the Divine Liturgy, a small supplication canon to the Theotokos is sung at the holy sepulcher. Prayers are offered for those who contributed material, money, and effort to prepare the Holy Chrism.

On Holy and Great Wednesday, after the Divine Liturgy of the Pre sanctified gifts, the Patriarch once again comes to the holy sepulcher and, after a brief service, places in the boilers rose oil, musk, and other sweet smelling oil. On this day, all preparations for making the Holy Chrism are completed.

On Holy and Great Thursday, after Matins (Orthros) at the Patriarchal chapel of Saint Andrew and after the complete vesting of the Patriarch and the other hierarchs, the procession from the Patriarchal Palace to the Patriarchal Church begins. The bells ring during the entire procession. During the procession, the Patriarch holds the small myrrh container.† The first in order of the hierarchs holds an alabaster containing pre sanctified Chrism.† The second in order of the hierarchs holds an alabaster containing unsanctified Chrism.† The other hierarchs hold small silver vases containing Chrism from the prepared materials to be sanctified. Twenty four archimandrites hold (one on each side) 12 silver containers filled with the Chrism to be sanctified.† During the Divine Liturgy, at the appointed time after the exclamation: "And may the mercy of our Great Lord," the Grand Archimandrite exclaims, "Let us attend."† The congregation kneels, and the Patriarch sanctifies the Holy Chrism according to the rubrics.

Saints of Constantinople: Panagia Pammakaristos (whose icon is kept in the Patriarchal Church of St. George), Sts. Euphemia, Theophano and Solomone (whose holy, incorrupt Relics adorn the Patriarchal Church, as well as part of the pillar of flagellation of the Lord, Holy Patriarchs of Constantinople, and depictions of Hagia Sophia and St. George (source)

[The Prayer of the Sanctification of the Holy Chrism (amateur translation)
O God, the Great and Exalted, Who is worshiped by all creation, the spring of wisdom and the abyss of goodness, the unlimited gulf of compassion, You, O Master Who loves man, God of the ages and wonders, Whom none is able to comprehend in mind: Look down and hearken to us, Your servants. We ask and entreat You and we pray to You, send down Your Holy Spirit and sanctify this Myrrh. And make this a myrrh of gladness of the Holy Spirit, and a myrrh of rebirth, a chrism of sanctification, a royal adornment, a breastplate of power against every attack and diabolic energy, an indelible seal, rejoicing of the heart, eternal gladness. That those who are anointed with it may shine as the stars in heaven with Your gladness, without spot or wrinkle, and be received into Your eternal resting place, and receive the confirmation of the calling from above. Through the grace and compassion and love for man of Your Only-begotten Son, through Whom You are blessed, together with Your All-holy and Good and Life-giving Spirit, now and ever, and unto the ages of ages. Amen. (]

At the end of the Divine Liturgy, the sanctified Holy Chrism is transferred from the church to the Patriarchal myrrh center in reverse order according to the order of the Procession. It is in the Patriarchal myrrh center that the alabasters and the containers that contain the Holy Chrism are deposited. Followingthis transfer, the dismissal of the Divine Liturgy takes place.

During the early centuries of Christianity, a firm tradition existed in the Church in which the Holy Chrism was sanctified only by the bishops of the Church and not by the presbyters (priests). At that time, there were no distinctions among bishops, that is among bishops of dioceses and metropolitanate bishops of greater church districts. As the years passed, however, the common right of all bishops was eventually transferred to the bishops of churches with greater status, that is, to the Patriarchs, and finally to the Ecumenical Patriarch, who today is able to transmit this right to the heads of local Orthodox churches. In other words, even though each bishop has the right to sanctify the Holy Chrism by his status as bishop, he is not permitted by canon law to do so. It appears that there are three reasons that restrict the right of sanctifying the Holy Chrism to the Ecumenical Patriarch. These reasons include: a) the scarcity of the materials and the difficulty for each bishop to prepare the Holy Chrism, b) the constant increase of dependence of the diocese on the head of the greater church and district, and c) the special position that the Ecumenical Patriarchate received through the centuries in relation to the other patriarchates of the East and that expresses the spiritual bond between the Church of Constantinople and the local churches of the people who received the Christian faith from its missionaries.

In reality, this exclusive right to sanctify the Holy Chrism of the Ecumenical Patriarchate does not mean that local churches are dependent and subordinate to Constantinople. This act of receiving the Holy Chrism from the Ecumenical Patriarchate is a tangible and visible sign of the amity and bond of local churches, patriarchates, and autocephalous churches with the Ecumenical Patriarchate.† It is a necessary sign, not a sign of superiority of the Ecumenical Patriarchate in the Orthodox Church, but an existing visible sign of unity among the cluster of local Orthodox churches. Nevertheless, in the Orthodox Church, the Holy Chrism, in addition to being sanctified in the Ecumenical Patriarchate, is sanctified in the contemporary patriarchates of Moscow, Belgrade, and Bucharest.

As was stated earlier, Holy Chrism is used mainly in the celebration of the sacrament of Chrismation, which takes place immediately following the sacrament of Baptism. It is, however, a separate, distinct sacrament from Baptism. According to Orthodox Church readings, through the administration of the sacrament of Chrismation, the baptized receive gifts (charismata) that are transmitted to them by the Holy Spirit.† Such gifts also help the baptized live a life in Christ, which they enter through baptism, and equip them in their struggle against sin and the attacks of evil.† Through the seal of Chrismation, the baptized attain "mature manhood, to the measure of the fullness of Christ." (Ephesians 4:13 R.S.V.)

The Holy Chrism is also used to chrismate the heterodox (non Orthodox) joining the Church, and to chrismate those fallen away from the Orthodox Faith and who are returning to the Orthodox Church.† In addition, it is also used to consecrate holy churches, altar tables, objects, and utensils, and for other sacred ceremonial circumstances. In past centuries, it was also used to anoint the Orthodox kings during their crowning.

The following is a list of dates and Patriarchs during the twentieth century when the Holy Chrism was sanctified in the Ecumenical Patriarchate:

1903, Patriarch Joachim III
1912, Patriarch Joachim III
1928, Patriarch Basileios III
1939, Patriarch Benjamin I
1951,Patriarch Athenagoras I
1960, Patriarch Athenagoras I
1973, Patriarch Demetrios 1
1983, Patriarch Demetrios 1
1992, Patriarch Bartholomew
***Ingredients used for the Holy Chrism
The following are the 57 ingredients that are by tradition used to prepare the Holy Chrism by the Patriarch of Constantinople. Though I can't translate the whole list right now, a few of the ingredients include: olive oil, wine, rose water, mastic, styrax, cassia, cinnamon, etc.

The great number and value of these components is not spurious; they are a visible symbol of the many-varied and diverse gifts of the one Holy Spirit, and His honor and worth that surpasses all human understanding.

1. Έλαιον καθαρόν………όκ. 700
2. Οίνος στίφων μέλας………όκ. 200
3. Ανθόνερον αρ ποιότητος………λίτ. 32
4. Ροδόνερον αρ ποιότητος……….λίτ. 40
5. Μαστίχη καθαρά…………λίτ. 20
6. Μετζουβί ή κόμμι ευώδες (ασιλμπέντ παδεμί)………λίτ. 20
7. Άμωμον (γενί παχάρ)………..λίτ. 6
8. Ξυλαλόη μαβέρτη (μαβέρτι ή οδ-αγατζί)………..λίτ. 6
9. Πέπερι μακρόν (δάρι φιλφίλ)…………λίτ. 4 ½
10. Κάρυα αρωματικά (τσεβίζ πεβά ή χηντιστάν)………..λίτ. 6
11. Φύλλος ινδικός (σαδέτζ χηντί η χήντ γιαπραγί)………λίτ. 1 ½
12. Ξυλοκασία ήτοι αγγέλικα Βοεμίας (σελιχί καπουγιού ή ατζελίκ κιοκιού ή μελέκ κιοκιού) …………λίτ. 4
13. Στύραξ υγρά (μεχαΐ σαϊλέ ή καρά κισενλούκ γιαγί)……..λίτ. 4
14. Σμύρνα καθαρά (μουρού σαφί)………λίτ. 12
15. Πέπερις (καρά μπιμπέρ, ή φουλφούλι ασβέστι)…λίτ. 10
16. Εχινάνθη (ιτχίρι μεκαΐ ή κιαπέ σαμανί)………..λίτ. 4
17. Ξυλοβάλσαμον (ουδ-παλασάν)………….λίτ. 1 ½
18. Άκορος ή κάλαμος ευώδης (αζάκ εγιρί ή βέτζ)……….λίτ. 6
19. Ίρις φλωρεντινή (ίρισα ή μενεξε κιοκιού)……………λίτ. 12
20. Βάκχαρις ή άντ΄ αυτής εμπερατόρια (σαφρέντ παχαρί ή κράτ κιοκιού)…………..λίτ. 6
21. Αριστολοχία βέρα (τζεραβεντί ταβίλ)……………….λίτ. 1 ½
22. Καρποβάλσαμον ή κουβέβι (χαμπούλ παλασάν ή κεπαπέ)……………..λίτ. 4
23. Κύπερις (τοπαλάκ κιοκιού ή σαδ)…………………λίτ. 6
24. Μυρισινόκοκκα (μερσίν τοχουμού)………………λίτ. 2
25. Νάρδος κελτική (σουμπούλι φρεγκί ή σουμπούλι ρούμι)………λίτ. 4
26. Κασσία μέλαινα ή άντ΄ αυτής κασκαρίλια όπερ εστί φλοιός αμπάρεως (καρεμφίλ απουγιού ή άμπερκα πουγιού)………………λίτ. 4
27. Βάλανος μυριψική (χαμπούλ μπάν)…………………λίτ. 1 ½
28. Καρδάμωμον μικρόν (κακουλεγί σαγήρ)……….λίτ. 6
29. Καρυοφύλλα (καρεμφίλ)……………….λίτ. 12
30. Κινάμωμον (ταρζίν)………………….λίτ. 12
31. Άσσαρον βερόν (εσαρούν)…………λίτ. 6
32. Μάκερος Ολλάνδας (μπεσμπάσεγι χηντί)………λίτ. 6
33. Τερέβινθος βενετική (τιρεμεντίνη βενεδίκ)………λίτ. 14
34. Ρετσίνη λευκή καθαρά (τσάμ σακίζ εμπιάζ)……………λίτ. 28
35. Μυροβάλανον καθαρόν (χελιλεγί χηντί)……………………λίτ. 4
36. Σάμψυχος ή ματζουράνα (μερτζαντζού)………………λίτ. 4
37. Λάδανος καθαρά (λαδενί κιριντί)……………λίτ. 20
38. Στάχυς νάρδου ινδικού (σουμπούλι χηντί)…………………λίτ. 4
39. Λίβανος λευκός (κισινλούκ εμπιάζ)……………….λίτ. 20
40. Ζηγγίβερις λευκή (τζεντζεμπίλ εμπιάζ)………………λίτ. 12
41. Ζαρνάβας (ζουρουμπάτ)……………..λίτ. 5
42. Τύλλις (χαλαμπέ τοπόϊ τοχουμού)………………λίτ. 4
43. Ελένιον (ατζί κιοκιού)…………………..λίτ. 4
44. Έλαιον κινναμώμου σεϊλανικόν (ταρτζίν γιαγί)……….λίτ. 1 ½
45. Έλαιον καρυοφύλλων……………..λίτ. 1 ½
46. Μοσχοκαρυοέλαιον Ολλάνδας πηκτόν (χηντιστάν τζεβισί γιαγί)............λίτ. 3
47. Βάλσαμον Μέκκας ήτοι βαλσαμέλαιον (κιαμπέ πελεσανί ή πελεσέγκ γιαγί)………….λίτ. 14
48. Ροδέλαιον ή έλαιον τριαντάφυλλου (γκιούλ αγατζί γιαγί)…..δραμ. 200
49. Έλαιον μάκερις (πεσπασεί χηντί γιαγί)……….δραμ. 20
50. Έλαιον κύτρου…………δραμ. 70
51. Έλαιον καρποβαλσάμου……..δραμ. 35
52. Έλαιον σαμψύχου……….δραμ. 35
53. Έλαιον δάφνης……………δραμ. 70
54. Έλαιον δενδρολιβάνου……..δραμ. 35
55. Έλαιον νάρδου ή λεβάντας……..δραμ. 35
56. Μόσχος ινδικός (μίσκι χηντί)………δραμ. 40
57. Αμπάρι (αμπέρ εμπιάζ)…………δραμ.65
Prosomoia chanted during the consecration of the Holy Chrism, in the Second Tone (amateur translation)
Let us stand with fear and joy, let us stand with fervor, O faithful, in the courts of God; today a sacred mystery is accomplished, for the myrrh of anointing, the seal of gifts, is sanctified by the hands of the archpriests. Let us offer to our God glory, for He anoints us His children with chrism, the oil of gladness.
O ranks of pious priests that lead the faithful people, let us approach the mystery with trembling, in the city of the living God, and cleanse our souls, and with pure hands, let us faithfully receive the alabaster container of the myrrh, for now the choir of the Apostles, bestow the laying on of their hands with us, and through the will of the godhead.
Hail, O spotless bride of God, for to you was granted the spirit to cry: “Abba, Father”, for the Myrrh was consecrated in your arms, the seal of transformation that leads to grace. Within you was Christ your King, and we become truly sons of your sons in His kingdom, through the fragrant inbreathing of the Myrrh.
Christ the Good Samaritan (
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

1 comment:

Unknown said...

Do you know of any explanation of the exact preparation of the Holy Myrrh? For example, rose water is a hydrosol, and so not soluable in oil. It can't really just be mixed in with the oil. From the descriptions it sounds like most of these are distilled oils from the plants, but I'm just curious to have a more detailed explanation of the process. Or perhaps that is hidden?