Sacraments of the Armenian Orthodox Church
The Sacrament is a sacred act, through which God’s grace and saving power mysteriously influence human beings. There are seven Sacraments in the Armenian Church.
Holy Baptism
Baptism is the Sacrament through which the believer is absolved of sins, is regenerated by the Holy Spirit, becomes a Christian and attains adoption by God. "Unless one is born of water and the Spirit, he cannot enter the Kingdom of God" (John 3:5). The ceremony of the Baptism can be performed in two ways:
1. After having consecrated the water by the sign of the cross and with the holy chrism and emerging the body of baby into the water three times,
2. Pouring holy water three times upon the head of the person being baptized and washing the face and the senses of adults.
The ceremony is accompanied with the following words of the priest: "This servant of God, coming from the state of catechumen to baptism, is being baptized in the name of the Father and the Son and the Holy Spirit and, being expiated by the blood of Christ from the captivity of sin, receives the adoption of Heavenly Father, becoming co-heir with Christ and a temple for the Holy Spirit".
The Creed acknowledges one Baptism. It is not repeated, because it is a spiritual birth: a man is born once, that is why he should be baptized only once.
The Armenian Church accepts as authentic the baptism of those Churches, who confess the Holy Trinity and baptize people in the name of the Father and the Son and the Holy Spirit, by an ordained priest or minister. If a believer, who has been christened in an Orthodox, Catholic or other Church, wishes to become a member of the Armenian Church, he does not need to be baptized for a second time.
One needs a godfather for baptism; the latter should guarantee the faith of the person being christened before the Church and take him/her under his charge and educate the person according to the right faith.
Baptism should take place in the Church. But in those places, where there are no Churches or in the case where the person to be baptized is seriously sick, it is allowed to perform the baptism at home or in some other proper place.
Baptism is the first sacrament; a person who is not baptized cannot receive other sacraments. Immediately after the baptism the sacraments of confirmation and Holy Communion are administered.
1. After having consecrated the water by the sign of the cross and with the holy chrism and emerging the body of baby into the water three times,
2. Pouring holy water three times upon the head of the person being baptized and washing the face and the senses of adults.
The ceremony is accompanied with the following words of the priest: "This servant of God, coming from the state of catechumen to baptism, is being baptized in the name of the Father and the Son and the Holy Spirit and, being expiated by the blood of Christ from the captivity of sin, receives the adoption of Heavenly Father, becoming co-heir with Christ and a temple for the Holy Spirit".
The Creed acknowledges one Baptism. It is not repeated, because it is a spiritual birth: a man is born once, that is why he should be baptized only once.
The Armenian Church accepts as authentic the baptism of those Churches, who confess the Holy Trinity and baptize people in the name of the Father and the Son and the Holy Spirit, by an ordained priest or minister. If a believer, who has been christened in an Orthodox, Catholic or other Church, wishes to become a member of the Armenian Church, he does not need to be baptized for a second time.
One needs a godfather for baptism; the latter should guarantee the faith of the person being christened before the Church and take him/her under his charge and educate the person according to the right faith.
Baptism should take place in the Church. But in those places, where there are no Churches or in the case where the person to be baptized is seriously sick, it is allowed to perform the baptism at home or in some other proper place.
Baptism is the first sacrament; a person who is not baptized cannot receive other sacraments. Immediately after the baptism the sacraments of confirmation and Holy Communion are administered.
Holy Confirmation
Confirmation is a sacrament, in which a baptized person receives the gifts of the Holy Spirit, when he is anointed with chrism (1).
In the Armenian Church the sacrament of the confirmation is called "droshm" or "knounk", which means "seal". Confirmation takes place immediately after the baptism.
The grace of the Holy Spirit is granted by chrism for confirmation in Christian life; it strengthens our spirits, sanctifies our spiritual possibilities and equips us with courage to struggle against all trials. Parts of the body are granted special graces while being anointed:
Forehead: "Sweet ointment in the name of Jesus Christ is poured upon you as a seal of incorruptible heavenly gifts".
Eyes: "This seal in the name of Jesus Christ may enlighten your eyes that you may never sleep unto death".
Ears: "This holy anointing be unto you for the hearing of the divine commandments".
Nostril: "This seal in the name of Jesus Christ be to you a sweet smell from life unto life".
Lips: "This seal in the name of Jesus Christ be for you a guardian for your mouth and a strong door for your lips".
Hands: "This seal in the name of Jesus Christ be to you a cause for charity and for all virtuous deeds and behavior".
Heart: "This divine seal may confirm in you a pure heart and renew within you an upright spirit".
Back: "This seal in the name of Jesus Christ be to you a shield of strength thereby to quench all the fiery darts of the Evil".
Feet: "This divine seal of God may direct your steps unto life everlasting that you may not be shaken".
(1) Chrism, In Armenian "myron", is made of olive oil and other special oils of different fragrant substances and flowers. In the Armenian Apostolic Church the chrism is consecrated once every seven years. Only the Catholicos of All Armenians and the Catholicos of the Great House of Cilicia have the right to consecrate the chrism.
In the Armenian Church the sacrament of the confirmation is called "droshm" or "knounk", which means "seal". Confirmation takes place immediately after the baptism.
The grace of the Holy Spirit is granted by chrism for confirmation in Christian life; it strengthens our spirits, sanctifies our spiritual possibilities and equips us with courage to struggle against all trials. Parts of the body are granted special graces while being anointed:
Forehead: "Sweet ointment in the name of Jesus Christ is poured upon you as a seal of incorruptible heavenly gifts".
Eyes: "This seal in the name of Jesus Christ may enlighten your eyes that you may never sleep unto death".
Ears: "This holy anointing be unto you for the hearing of the divine commandments".
Nostril: "This seal in the name of Jesus Christ be to you a sweet smell from life unto life".
Lips: "This seal in the name of Jesus Christ be for you a guardian for your mouth and a strong door for your lips".
Hands: "This seal in the name of Jesus Christ be to you a cause for charity and for all virtuous deeds and behavior".
Heart: "This divine seal may confirm in you a pure heart and renew within you an upright spirit".
Back: "This seal in the name of Jesus Christ be to you a shield of strength thereby to quench all the fiery darts of the Evil".
Feet: "This divine seal of God may direct your steps unto life everlasting that you may not be shaken".
(1) Chrism, In Armenian "myron", is made of olive oil and other special oils of different fragrant substances and flowers. In the Armenian Apostolic Church the chrism is consecrated once every seven years. Only the Catholicos of All Armenians and the Catholicos of the Great House of Cilicia have the right to consecrate the chrism.
Penitence
Penitence is a sacrament, in which a person, who confesses his sins, receives forgiveness from the priest being invisibly released from his sins by the Lord Jesus Christ Himself.
The penitent realizes his sins and repents for them, confessing them before God and the Church. The penitent is asked to have the intention to rectify his life, have faith in Christ and hope for His mercy.
During the confession the penitent reads a special supplication, in which all the possible sins are enumerated. He should make a true and heartfelt confession from his heart.
Those who want to receive this sacrament prepare themselves by fasting, abstinence and prayer.
The penitent realizes his sins and repents for them, confessing them before God and the Church. The penitent is asked to have the intention to rectify his life, have faith in Christ and hope for His mercy.
During the confession the penitent reads a special supplication, in which all the possible sins are enumerated. He should make a true and heartfelt confession from his heart.
Those who want to receive this sacrament prepare themselves by fasting, abstinence and prayer.
Holy Communion
The most important religious obligation of every Christian is the receiving of Holy Communion. Holy Communion is a sacrament by which the believer receives Christ’s Body and Blood in the form of bread and wine for remission of sins and the reception of eternal life. It is offered to the faithful during the celebration of the Divine Liturgy.
During the Lord’s supper Jesus Christ took bread, blessed it, broke it into pieces and gave it to His disciples, saying: "This is my body which is given for you. Do this in remembrance of me." Then he took the cup, gave thanks and offered it to them, saying: “Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Matthew 26:26-28, Mark 14:22, Luke 22:19) Giving the communion to His disciples, Our Lord, at the same time, gave them the commandment always to perform this sacrament.
Any member of the Church desiring to take Holy Communion must prepare for it. The first step in the preparation process is to consider our intentions. There must be a conscious will to be forgiven of our sins. In this, we must reflect on the ways in which we have sinned, be repentant and reconcile with people that we are not on good terms with. One should not have hate in his heart when accepting the body and blood of Jesus Christ.
The next step is to purify ourselves through fasting. It is common to fast for 6 hours, or from midnight prior to receiving Holy Communion. If health reasons prohibit fasting, special permission can be granted from the priest to take medicine or light nourishment.
The final step is to confess our sins and receive absolution from the priest. This is done by the faithful confessing their sins through the reading of a formal confession. This is read aloud by clergy and the faithful prior to Holy Communion. Private confession can also be declared before a priest. The priest upon receiving the confession grants absolution in the name of Jesus Christ, and states the following:
“May God, the lover of man, have mercy upon thee and grant thee forgiveness of all thy sins both those which thou hast confessed and those which thou has forgotten. Therefore, with the priestly authority, and by Divine command that whatsoever you loose on earth shall be loose in heaven, I absolve thee of all participation in sin committed in thought, in word, and in deed, in the name of the Father, and of the Son, and of the Holy Spirit, and I re-instate thee in the Sacraments of the Holy Church, that whatsoever good thou mayest do, may be accounted to thee for good and for the glory in the life to come. Amen.
During the Lord’s supper Jesus Christ took bread, blessed it, broke it into pieces and gave it to His disciples, saying: "This is my body which is given for you. Do this in remembrance of me." Then he took the cup, gave thanks and offered it to them, saying: “Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Matthew 26:26-28, Mark 14:22, Luke 22:19) Giving the communion to His disciples, Our Lord, at the same time, gave them the commandment always to perform this sacrament.
Any member of the Church desiring to take Holy Communion must prepare for it. The first step in the preparation process is to consider our intentions. There must be a conscious will to be forgiven of our sins. In this, we must reflect on the ways in which we have sinned, be repentant and reconcile with people that we are not on good terms with. One should not have hate in his heart when accepting the body and blood of Jesus Christ.
The next step is to purify ourselves through fasting. It is common to fast for 6 hours, or from midnight prior to receiving Holy Communion. If health reasons prohibit fasting, special permission can be granted from the priest to take medicine or light nourishment.
The final step is to confess our sins and receive absolution from the priest. This is done by the faithful confessing their sins through the reading of a formal confession. This is read aloud by clergy and the faithful prior to Holy Communion. Private confession can also be declared before a priest. The priest upon receiving the confession grants absolution in the name of Jesus Christ, and states the following:
“May God, the lover of man, have mercy upon thee and grant thee forgiveness of all thy sins both those which thou hast confessed and those which thou has forgotten. Therefore, with the priestly authority, and by Divine command that whatsoever you loose on earth shall be loose in heaven, I absolve thee of all participation in sin committed in thought, in word, and in deed, in the name of the Father, and of the Son, and of the Holy Spirit, and I re-instate thee in the Sacraments of the Holy Church, that whatsoever good thou mayest do, may be accounted to thee for good and for the glory in the life to come. Amen.
Holy Matrimony
The Sacrament of Holy Matrimony or marriage is the consecration of the union between a man and a woman for life in lawful marriage. By mutual accord of the man and the woman, they are united together with a spiritual bond to each other and to the Church.
By His attendance at the wedding of Cana in Galilee, Our Lord Jesus Christ demonstrated to us His approval of the sanctity of marriage. He gave us laws concerning marriage, which are recorded in Matthew 19:3-12. The doctrine of the sacrament of marriage is based on Ephesians 5:22-33 which is read during the service as the main lesson.
The purpose of marriage is very sacred. In Matrimony, a man and his wife are called to take part in the work of the Creator. “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” Ephesians 6:4
Marriage is also instituted for the mutual support of man and woman. “Then the LORD God said, "It is not good that the man should be alone; I will make him a helper fit for him." Genesis 2:18
As the ceremony begins the Priest blesses the rings, and the right hands of the bride and groom are joined, symbolizing their spiritual union. The rings are a symbol of their bond and perpetual faithfulness to each other. The bride and groom are asked three times whether they will be united to one another until the end of their lives, and are instructed by the priest to be faithful to one another.
Passages from Saint Paul's letter to the Ephesians (Ephesians 5:22-33) and the Gospel of Saint Matthew (Matthew 19:3-12) are read which tell of Jesus' teaching on marriage. A short creed of the Church is recited which tells of the events in Christ's life.
Following the reading, the Priest places crowns on the bride and groom's foreheads. The crowns are symbolic of the King and Queen of Armenia, Saints Trdat and Ashkhen, who, through Saint Gregory the Illuminator, proclaimed Christianity as the state religion in 301 A.D. The couple's foreheads and right hands are joined together as a prayer is recited naming the Patriarchs of the Old Testament. The Godfather holds a Cross over the crowns, symbolizing the Christian interpretation of the reflective processes in their decision to marry and their intellectual union.
The crowns are then lifted and a cup of wine is blessed and given to the bride and groom, as well as the Godfather and maid of honor. The wine symbolizes the first miracle of Christ in Cana of Galilee where He transformed water into wine at a wedding so that it could be enjoyed by the guests.
Matthew 19
3 And Pharisees came up to him and tested him by asking, "Is it lawful to divorce one's wife for any cause?" 4 He answered, "Have you not read that he who made them from the beginning made them male and female, 5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? 6 So they are no longer two but one flesh. What therefore God has joined together, let not man put asunder." 7 They said to him, "Why then did Moses command one to give a certificate of divorce, and to put her away?" 8 He said to them, "For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. 9 And I say to you: whoever divorces his wife, except for unchastity, and marries another, commits adultery." 10 The disciples said to him, "If such is the case of a man with his wife, it is not expedient to marry." 11 But he said to them, "Not all men can receive this saying, but only those to whom it is given. 12 For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it."
Ephesians 5
22 Wives, be subject to your husbands, as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Savior. 24 As the church is subject to Christ, so let wives also be subject in everything to their husbands. 25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28 Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, 30 because we are members of his body. 31 "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." 32 This mystery is a profound one, and I am saying that it refers to Christ and the church; 33 however, let each one of you love his wife as himself, and let the wife see that she respects her husband.
By His attendance at the wedding of Cana in Galilee, Our Lord Jesus Christ demonstrated to us His approval of the sanctity of marriage. He gave us laws concerning marriage, which are recorded in Matthew 19:3-12. The doctrine of the sacrament of marriage is based on Ephesians 5:22-33 which is read during the service as the main lesson.
The purpose of marriage is very sacred. In Matrimony, a man and his wife are called to take part in the work of the Creator. “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” Ephesians 6:4
Marriage is also instituted for the mutual support of man and woman. “Then the LORD God said, "It is not good that the man should be alone; I will make him a helper fit for him." Genesis 2:18
As the ceremony begins the Priest blesses the rings, and the right hands of the bride and groom are joined, symbolizing their spiritual union. The rings are a symbol of their bond and perpetual faithfulness to each other. The bride and groom are asked three times whether they will be united to one another until the end of their lives, and are instructed by the priest to be faithful to one another.
Passages from Saint Paul's letter to the Ephesians (Ephesians 5:22-33) and the Gospel of Saint Matthew (Matthew 19:3-12) are read which tell of Jesus' teaching on marriage. A short creed of the Church is recited which tells of the events in Christ's life.
Following the reading, the Priest places crowns on the bride and groom's foreheads. The crowns are symbolic of the King and Queen of Armenia, Saints Trdat and Ashkhen, who, through Saint Gregory the Illuminator, proclaimed Christianity as the state religion in 301 A.D. The couple's foreheads and right hands are joined together as a prayer is recited naming the Patriarchs of the Old Testament. The Godfather holds a Cross over the crowns, symbolizing the Christian interpretation of the reflective processes in their decision to marry and their intellectual union.
The crowns are then lifted and a cup of wine is blessed and given to the bride and groom, as well as the Godfather and maid of honor. The wine symbolizes the first miracle of Christ in Cana of Galilee where He transformed water into wine at a wedding so that it could be enjoyed by the guests.
Matthew 19
3 And Pharisees came up to him and tested him by asking, "Is it lawful to divorce one's wife for any cause?" 4 He answered, "Have you not read that he who made them from the beginning made them male and female, 5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? 6 So they are no longer two but one flesh. What therefore God has joined together, let not man put asunder." 7 They said to him, "Why then did Moses command one to give a certificate of divorce, and to put her away?" 8 He said to them, "For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. 9 And I say to you: whoever divorces his wife, except for unchastity, and marries another, commits adultery." 10 The disciples said to him, "If such is the case of a man with his wife, it is not expedient to marry." 11 But he said to them, "Not all men can receive this saying, but only those to whom it is given. 12 For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it."
Ephesians 5
22 Wives, be subject to your husbands, as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Savior. 24 As the church is subject to Christ, so let wives also be subject in everything to their husbands. 25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28 Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, 30 because we are members of his body. 31 "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." 32 This mystery is a profound one, and I am saying that it refers to Christ and the church; 33 however, let each one of you love his wife as himself, and let the wife see that she respects her husband.
Holy Ordination
The Church is an organized society. It is composed of all the baptized persons who are united in the same Faith, the same Holy Communion, the same Sacraments, and under the same Ecclesiastical authority. Those who exercise this ecclesiastical authority form the clergy of officers of the Church who serve God, teach and sanctify the faithful, and govern the Church. This authority to serve, to teach, to sanctify and to govern is not given by election or appointment, but by a sacred sacrament called ordination.
Ordination of the Holy Orders is one of the important sacraments of the Church. Through ordination, men receive the power and grace to perform the sacred duties of a clergyman of the Church. Ordination is a sacrament by which the Holy Spirit offers the elected person the right to perform the sacraments and to feed Christ’s flock.
It is true that by Baptism all Christians are endowed with the "priesthood" of laymen, who have thus the obligation to offer up to God the spiritual sacrifices of thanksgiving, prayers and acts of faith, hope, and charity. But only those men who receive the sacrament of the Holy Orders are clergyman of God in the full sense of the word.
The Sacrament of Ordination is always administered by a Bishop. There are various ranks of clergy within the Church, and consequently, there are various services by which each one of these ranks is granted. However, the one act that is common to all the ranks is the "Laying of the hands" (Tzernatroutiun in Armenian) by the Bishop. By placing his anointed right hand on the ordinate, this continues the unbroken Apostolic succession of authority, granted by the apostles to the first Bishops of the Church, and carried on today through Ordination.
For the ordination of any cleric, except a bishop, one bishop is sufficient to administer the Sacrament. The consecration of a Bishop, according to the rules of the Armenian Church, is performed by His Holiness the Catholicos, having at least two other Bishops assisting him at the Ordination. The consent of the laity is expressed formally at the service of Ordination by the choir when they sing: "He is worthy".
Before entering the major ranks of ecclesiastical order of the Armenian Church, a person must have been ordained to the four minor ranks.
Minor Orders
One who receives these four minor ranks is known as a Tbir (or clerk). Through the minor orders, the Tbir is conferred special privileges which are the foundation of his service to the church as a participant during the worship services. There are four distinct functions of a Tbir:
Doorkeeper (Trnaban)
Reader (Untertsogh)
Exorcist (Yertm’netsootsich)
Candle Bearer (Momagal)
In receiving these ranks, one becomes an Acolyte (Pokhasats).
The requirements for ordination to the sub-Diaconate are extensive. The candidate should already have received the minor orders before receiving the rank of sub-Deacon. There are some responsibilities that a sub-Deacon may share with a full deacon; however there are limitations to his responsibilities and authority because this office does not reflect the fullness of one who has become a deacon. The sub-Diaconate is a transitional rank between Tbir and full Deacon in which a young man is preparing himself for fuller service to the church.
Ecclesiastical Orders (Major Orders)
In the beginning the Apostles were the sole ministers in the Church. They were teachers, sanctifiers and rulers in the Church. They even saw to the material needs of the faithful. However, as the membership of the Church increased, the Apostles created other officers to assist them. The first order thus established was that of Deacon. The first deacons were elected by the faithful and were appointed and ordained by the Apostles to distribute aid, as well as to serve the public dinner tables at which Holy Communion was administered (Acts 6:1-7). At present Deacons assist the Bishop and priest in the Church during celebration of the Divine Liturgy, by singing, censing and bringing the gifts to the Holy Altar.
The Apostles also chose, appointed and ordained other assistants to help them in baptizing the converts, in administering the Holy Communion and for other functions in the Church. These men were called Elders. They were the predecessors of our present day priests. (The Greek word for elders is Presbyter from which the English word priest is derived). The Priests administer all the sacraments except the Holy Orders and are the shepherds and the leaders of the local churches under the bishop. In the Armenian Church, the priest receives his authority from a Bishop through ordination and anointment with the Holy Chrism (Muron). During the sacrament of ordination to the priesthood the bishop places his hand on the head of the candidate. This is called ordination or cheirotonia. The sacrament of ordination takes place during the Divine Liturgy. The bishop, while clothing the candidate with priestly vestments, anoints with chrism his forehead and palms in the form of the cross. The sacrament of ordination to the priesthood is not repeated. When a priest who has been deprived of the dignity or office, is forgiven and is empowered to serve again, he is not ordained for a second time. But the sacraments which he has officiated during the period when he was deprived of dignity, are not considered valid.
The Apostles did not stay permanently in a town or country. They were ordered by our Lord to go to all parts of the world to preach the Gospel. Therefore, before leaving a town or country, where they had already established a flourishing church, they used to appoint an able and dependable person to supervise the Christian communities of the area to act with full authority in the name of the Apostles. These men were the successors to the Apostles in their own locality, such as a large town, a province, or even a state. They were called Bishops, Episcopos, which is a Greek word meaning "overseer". Bishops, with the full power of the Apostles, are the governors of various Diocese of the Church. They alone administer the Holy Orders. According to the canons of the Armenian Church, Bishops alone are authorized to consecrate churches, altars and baptismal fonts. In the Armenian Church the bishop is ordained and anointed by the Catholicos of All Armenians at the Mother See of Holy Etchmiadzin. During the ordination, the bishop receives an Episcopal staff and a ring as signs of his authority. Typically, bishops are elected from among those celibate priests who have achieved the rank of Archimandrite (Vardapet).
The higher ranks are those of Archbishop, Patriarch and Catholicos. They have higher authority and jurisdiction in administrative matters.
In its proper and ancient meaning, the Archbishop was a prelate who had other suffragan bishops to assist him in governing his diocese.
Greeks use the word Metropolitan instead of Archbishop. At present, in the Armenian Church "Archbishop" is an honorary title given by His Holiness the Catholicos to those bishops who are distinguished by their position or good works. Archbishops are consecrated by the Catholicos of All Armenians, and their rank is awarded through Pontifical Encyclical.
The office of Patriarch is the highest in the Greek Church. In the Armenian Church however, the Patriarch is an archbishop who has been elected to serve as the Patriarch of one of the historical patriarchal Sees of Jerusalem or Constantinople. Patriarchs are independent in all administrative matters within the areas of their own jurisdiction.
The office of Catholicos of All Armenians is the highest office in the Armenian Church. The Catholicos of All Armenians is the spiritual leader of the worldwide Armenian Church. The term "Catholicos" is a Greek word meaning General. The Catholicos is typically chosen from the College of Bishops, and once elected is regarded as the "First Among Equals." Twelve bishops consecrate the Catholicos.
Titles within the Ranks of Clergy
Upon their Ecclesiastical Ordination, all clergy are bestowed the title of Priest (Kahana). Depending upon the personal decision of the Priest, he may continue on in rank.
If a Priest decides to be celibate and dedicate his entire life to the Church, he becomes a Monk (Apegha). He declares a vow of celibacy the same evening on the day of his ordination and is given a Cowl (veghar), a special head-cover, which symbolizes his renunciation of worldly things.
After receiving the necessary level of higher education and upon successful completion and defense of a written thesis, on a topic of his choosing, the Monk receives the rank of Archimandrite (Vardapet). This indicates that he is a "Doctor" of the Church and receives the right to carry the staff of an Archimandrite. When an archimandrite receives a scholarly degree, he also receives a staff with a two-headed serpent, which symbolizes wisdom and authority to teach and to preach. This is equal to a Masters of Divinity Degree.
Senior Archimandrite (Dzayrakoun Vartabed) is a title given to those priests who have distinguished themselves by their learning in the fields of theology, religious teaching, and Holy Scriptures, etc and have successfully completed and defended a Doctoral Thesis. It corresponds to Doctor of Divinity in the Western Church. This rank can only be granted by Bishops who themselves have attained the rank of Senior Archimandrite.
The Primate of a Diocese (Arachnort) is a high ranking clergyman who holds the highest position of authority in a given diocese. He may have a lower rank than that of a Bishop, and even if there are retired bishops or even archbishops in his diocese, they come under his jurisdiction in matters of administration.
Archpriest (Avak Kahana) is an honorary title given to those married priests who have fruitfully served their church for long years or who have distinguished themselves in outstanding service to the Church.
"I remind you to rekindle the gift of God that is within you through the laying of my hands," writes St. Paul to his disciple Timothy. (2 Tim 1:6). The ‘Gift" of the Grace which is given to clergy at Ordination is the spiritual authority to fulfill all his duties worthily and in a manner pleasing to God, and to live a virtuous life in conformity with his calling.
People may devote themselves to the service of the Church not only by entering Holy Order, but also in the lay states. The latter service is sometimes as valuable and meritorious before God as the service rendered by the Holy Orders.
Ordination of the Holy Orders is one of the important sacraments of the Church. Through ordination, men receive the power and grace to perform the sacred duties of a clergyman of the Church. Ordination is a sacrament by which the Holy Spirit offers the elected person the right to perform the sacraments and to feed Christ’s flock.
It is true that by Baptism all Christians are endowed with the "priesthood" of laymen, who have thus the obligation to offer up to God the spiritual sacrifices of thanksgiving, prayers and acts of faith, hope, and charity. But only those men who receive the sacrament of the Holy Orders are clergyman of God in the full sense of the word.
The Sacrament of Ordination is always administered by a Bishop. There are various ranks of clergy within the Church, and consequently, there are various services by which each one of these ranks is granted. However, the one act that is common to all the ranks is the "Laying of the hands" (Tzernatroutiun in Armenian) by the Bishop. By placing his anointed right hand on the ordinate, this continues the unbroken Apostolic succession of authority, granted by the apostles to the first Bishops of the Church, and carried on today through Ordination.
For the ordination of any cleric, except a bishop, one bishop is sufficient to administer the Sacrament. The consecration of a Bishop, according to the rules of the Armenian Church, is performed by His Holiness the Catholicos, having at least two other Bishops assisting him at the Ordination. The consent of the laity is expressed formally at the service of Ordination by the choir when they sing: "He is worthy".
Before entering the major ranks of ecclesiastical order of the Armenian Church, a person must have been ordained to the four minor ranks.
Minor Orders
One who receives these four minor ranks is known as a Tbir (or clerk). Through the minor orders, the Tbir is conferred special privileges which are the foundation of his service to the church as a participant during the worship services. There are four distinct functions of a Tbir:
Doorkeeper (Trnaban)
Reader (Untertsogh)
Exorcist (Yertm’netsootsich)
Candle Bearer (Momagal)
In receiving these ranks, one becomes an Acolyte (Pokhasats).
The requirements for ordination to the sub-Diaconate are extensive. The candidate should already have received the minor orders before receiving the rank of sub-Deacon. There are some responsibilities that a sub-Deacon may share with a full deacon; however there are limitations to his responsibilities and authority because this office does not reflect the fullness of one who has become a deacon. The sub-Diaconate is a transitional rank between Tbir and full Deacon in which a young man is preparing himself for fuller service to the church.
Ecclesiastical Orders (Major Orders)
In the beginning the Apostles were the sole ministers in the Church. They were teachers, sanctifiers and rulers in the Church. They even saw to the material needs of the faithful. However, as the membership of the Church increased, the Apostles created other officers to assist them. The first order thus established was that of Deacon. The first deacons were elected by the faithful and were appointed and ordained by the Apostles to distribute aid, as well as to serve the public dinner tables at which Holy Communion was administered (Acts 6:1-7). At present Deacons assist the Bishop and priest in the Church during celebration of the Divine Liturgy, by singing, censing and bringing the gifts to the Holy Altar.
The Apostles also chose, appointed and ordained other assistants to help them in baptizing the converts, in administering the Holy Communion and for other functions in the Church. These men were called Elders. They were the predecessors of our present day priests. (The Greek word for elders is Presbyter from which the English word priest is derived). The Priests administer all the sacraments except the Holy Orders and are the shepherds and the leaders of the local churches under the bishop. In the Armenian Church, the priest receives his authority from a Bishop through ordination and anointment with the Holy Chrism (Muron). During the sacrament of ordination to the priesthood the bishop places his hand on the head of the candidate. This is called ordination or cheirotonia. The sacrament of ordination takes place during the Divine Liturgy. The bishop, while clothing the candidate with priestly vestments, anoints with chrism his forehead and palms in the form of the cross. The sacrament of ordination to the priesthood is not repeated. When a priest who has been deprived of the dignity or office, is forgiven and is empowered to serve again, he is not ordained for a second time. But the sacraments which he has officiated during the period when he was deprived of dignity, are not considered valid.
The Apostles did not stay permanently in a town or country. They were ordered by our Lord to go to all parts of the world to preach the Gospel. Therefore, before leaving a town or country, where they had already established a flourishing church, they used to appoint an able and dependable person to supervise the Christian communities of the area to act with full authority in the name of the Apostles. These men were the successors to the Apostles in their own locality, such as a large town, a province, or even a state. They were called Bishops, Episcopos, which is a Greek word meaning "overseer". Bishops, with the full power of the Apostles, are the governors of various Diocese of the Church. They alone administer the Holy Orders. According to the canons of the Armenian Church, Bishops alone are authorized to consecrate churches, altars and baptismal fonts. In the Armenian Church the bishop is ordained and anointed by the Catholicos of All Armenians at the Mother See of Holy Etchmiadzin. During the ordination, the bishop receives an Episcopal staff and a ring as signs of his authority. Typically, bishops are elected from among those celibate priests who have achieved the rank of Archimandrite (Vardapet).
The higher ranks are those of Archbishop, Patriarch and Catholicos. They have higher authority and jurisdiction in administrative matters.
In its proper and ancient meaning, the Archbishop was a prelate who had other suffragan bishops to assist him in governing his diocese.
Greeks use the word Metropolitan instead of Archbishop. At present, in the Armenian Church "Archbishop" is an honorary title given by His Holiness the Catholicos to those bishops who are distinguished by their position or good works. Archbishops are consecrated by the Catholicos of All Armenians, and their rank is awarded through Pontifical Encyclical.
The office of Patriarch is the highest in the Greek Church. In the Armenian Church however, the Patriarch is an archbishop who has been elected to serve as the Patriarch of one of the historical patriarchal Sees of Jerusalem or Constantinople. Patriarchs are independent in all administrative matters within the areas of their own jurisdiction.
The office of Catholicos of All Armenians is the highest office in the Armenian Church. The Catholicos of All Armenians is the spiritual leader of the worldwide Armenian Church. The term "Catholicos" is a Greek word meaning General. The Catholicos is typically chosen from the College of Bishops, and once elected is regarded as the "First Among Equals." Twelve bishops consecrate the Catholicos.
Titles within the Ranks of Clergy
Upon their Ecclesiastical Ordination, all clergy are bestowed the title of Priest (Kahana). Depending upon the personal decision of the Priest, he may continue on in rank.
If a Priest decides to be celibate and dedicate his entire life to the Church, he becomes a Monk (Apegha). He declares a vow of celibacy the same evening on the day of his ordination and is given a Cowl (veghar), a special head-cover, which symbolizes his renunciation of worldly things.
After receiving the necessary level of higher education and upon successful completion and defense of a written thesis, on a topic of his choosing, the Monk receives the rank of Archimandrite (Vardapet). This indicates that he is a "Doctor" of the Church and receives the right to carry the staff of an Archimandrite. When an archimandrite receives a scholarly degree, he also receives a staff with a two-headed serpent, which symbolizes wisdom and authority to teach and to preach. This is equal to a Masters of Divinity Degree.
Senior Archimandrite (Dzayrakoun Vartabed) is a title given to those priests who have distinguished themselves by their learning in the fields of theology, religious teaching, and Holy Scriptures, etc and have successfully completed and defended a Doctoral Thesis. It corresponds to Doctor of Divinity in the Western Church. This rank can only be granted by Bishops who themselves have attained the rank of Senior Archimandrite.
The Primate of a Diocese (Arachnort) is a high ranking clergyman who holds the highest position of authority in a given diocese. He may have a lower rank than that of a Bishop, and even if there are retired bishops or even archbishops in his diocese, they come under his jurisdiction in matters of administration.
Archpriest (Avak Kahana) is an honorary title given to those married priests who have fruitfully served their church for long years or who have distinguished themselves in outstanding service to the Church.
"I remind you to rekindle the gift of God that is within you through the laying of my hands," writes St. Paul to his disciple Timothy. (2 Tim 1:6). The ‘Gift" of the Grace which is given to clergy at Ordination is the spiritual authority to fulfill all his duties worthily and in a manner pleasing to God, and to live a virtuous life in conformity with his calling.
People may devote themselves to the service of the Church not only by entering Holy Order, but also in the lay states. The latter service is sometimes as valuable and meritorious before God as the service rendered by the Holy Orders.
Unction of the Sick
The Orthodox and Catholic Churches acknowledge the unction of the sick as the seventh sacrament. In the Orthodox Church this sacrament is officiated upon people who are very ill and rely on God’s mercy and belief that the Holy Oil will quicken the recovery or in the case of inevitable death, the oil will alleviate any death related sufferings. It was established according to the message of the Apostle who founded it. “Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord”. (James 5:14). According to the Church fathers, the aim is to grant perfect health through penance. The service does not have any association with the preparation for death or “last anointment”. It is strictly to be used as a sacrament for healing, and can be repeated.
From the 4th to the 15th centuries, the Armenian Church administered the sacrament of the Unction of the Sick. This is recorded in the Church Canons and commentary works. However, beginning in the 15th century, the Armenian Church did not refuse, but abstained from conducting the sacrament in order to resist the influence of the Catholic Church. Over time, it was left out of our liturgical life.
Today, the Unction of the Sick, is not regularly practiced, but is still recognized as a Sacrament of the Church. In the administration of the Sacrament, the clergyman prays and reads the Gospel of healing, blesses the individual, then offers communion. Thus, both the body and the soul of the individual find peace and healing.
From the 4th to the 15th centuries, the Armenian Church administered the sacrament of the Unction of the Sick. This is recorded in the Church Canons and commentary works. However, beginning in the 15th century, the Armenian Church did not refuse, but abstained from conducting the sacrament in order to resist the influence of the Catholic Church. Over time, it was left out of our liturgical life.
Today, the Unction of the Sick, is not regularly practiced, but is still recognized as a Sacrament of the Church. In the administration of the Sacrament, the clergyman prays and reads the Gospel of healing, blesses the individual, then offers communion. Thus, both the body and the soul of the individual find peace and healing.