Unction - what is it? How does the unction take place?
Unction is a sacrament of cleansing and forgiveness of sins, usually performed by several clergy. It is from the conciliar celebration that the name comes. How does this sacrament differ from ordinary confession, at which a person is also absolved of his sins? The fact is that confession is of a more conscious nature and is designed to free the believer from those sins that he notices in himself and which he can confess to the clergyman and the Lord. At the same time, cleansing also occurs from those sins that a person can commit involuntarily and not even be aware of it.
The power of unction is very great; it is no coincidence that it is used to alleviate the suffering of the seriously ill and dying. Of course, the sacrament does not guarantee complete healing, it is the will of the Lord, but it often happens that patients begin to feel much better or even recover. This sacrament should not be perceived as a panacea for all ills, because any prayer reaches the Lord and will definitely be heard by him. The power of unction lies, first of all, in the faith of the person himself, and not in the rituals and chants performed in the temple.
Both the sick and the completely healthy can gather unction, because a person can cleanse his soul and open himself before the Lord not only in a state of serious bodily illness or when. Usually they gather together once a year, but if you feel the need to undergo this sacrament additionally, do not stop yourself. There are no specific dates or canons for performing unction, therefore, if a person is ready for it and feels an urgent need, it is necessary.
One of the obligatory attributes of the sacrament is anointing with oil as a sign of cleansing the body from sin. The priest anoints the congregation while reading prayers. The cycle of reading the scriptures and anointing is repeated seven times, after which the believers apply themselves. The oil remaining after the ceremony can be taken home by the congregation to also be anointed with it. According to church tradition, the same oil is poured into the coffin of the deceased to give eternal life.
Seriously ill people should not be afraid of the sacrament of unction. There is a superstition that it is necessary to receive unction only for the dying and only when the feeling of an imminent end is approaching. It is for this reason that many people believe that after the unction their days will be numbered. This idea is completely unfounded and completely false. How much a person is allotted in this world depends neither on the performance of this or that ritual, but solely on the will of the Lord. If he wishes, the sick person can be completely healed or live long enough even after the unction.
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There are seven sacraments in the Christian Orthodox tradition. These are special sacred rites necessary to invoke the grace of the Holy Spirit and sanctify the human Person. The main idea of human existence is the desire for holiness. Therefore, participation in the sacraments that sanctify the human personality is simply necessary.
What is unction
There are seven church sacraments, one of which is. In theology one can also find another name for this sacred rite - consecration of oil. The history of establishment takes us back to the time of the apostles. The Epistle of James says that if someone gets sick, he should call the elders of the Church to pray over him and (). This is faith and hope that faith will save the sick person and the Lord will heal him. It turns out that unction is necessary for a person as a means of helping with illnesses. Everyone has one or another serious or minor illness, and a person inherently strives to preserve his body.
Many people incorrectly believe that unction is only held. This is a serious misconception. The Sacraments of the Church are not for death, but for life! Often unction is given to the sick precisely in order to alleviate their torment and suffering.
It is necessary to realize that unction is beneficial not only for the body. Thus, it is determined that in this sacrament a person is forgiven of forgotten sins. But not those that he forgot out of laziness, but those committed out of ignorance or that completely disappeared from memory. The soul of the person approaching this shrine is purified and grace descends on the person, which strengthens and gives spiritual strength to the believer.
There are seven sacraments in the Orthodox Church, one of which is unction. In this sacrament, believers are asked for divine grace to heal various physical and mental ailments. It is also believed that forgotten sins are forgiven in the sacrament of unction.
The sacrament of unction is otherwise called consecration of oil. The very name of consecration of oil indicates that a person is sanctified from special oil (vegetable oil). The anointing of a person with holy oil is the main component of the sacrament.
Most often, unction is performed in churches during fasting, but the time for the consecration of oil can be different - the performer of the sacrament (priest) can choose the time himself. Historically, the sacrament of unction was performed by seven or several priests - a conciliar service took place. Hence the name of the sacrament.
Unction begins with the usual rite - the prayer “To the Heavenly King,” the Trisagion according to the Our Father, “Come, let us worship our King God.” Next, Psalm 142 is read, followed by a small litany. Sometimes the psalm and litany are shortened.
After this, certain troparia are sung, the 50th Psalm is read, after which the canon about the sick is read by the priest. After the canon, special stichera and a troparion for the sick are sung by the choir. Then the great litany with special petitions for the sick, the priest’s prayer for the sick and troparia to holy healers. Next, excerpts from the Holy Scriptures of the New Testament (from the Apostle and the Gospel) are read. After reading the sacred texts, the clergyman reads certain two prayers for the sick. At unction, it is customary to read passages from the Holy Scriptures seven times. After the proclamation of the texts of the Apostle and the Gospel, the anointing occurs.
After the seventh anointing, the priest pronounces a special litany, stichera are sung, and the dismissal is performed.
It can also be noted that there is a widespread practice of performing the sacrament of unction before the bed of a sick person. This may be at home or in a hospital. In this case, the priest can shorten the sacrament (fear for the sake of a mortal). The canon and one set of passages of Holy Scripture are read. After this, a one-time anointing occurs.
In Christian Orthodox practice, there are seven sacraments, participation in which grants a person special divine grace. Unction is one of these sacred rites.
The sacrament of unction is otherwise called the consecration of oil. This formulation is determined by the fact that during the sacred rite a person is anointed with holy oil (oil) to heal mental and physical ailments. It is also believed that forgotten sins are forgiven during unction.
The custom of anointing the sick with oil has been known since biblical times. The Apostle and Evangelist Mark in his good news tells that Christ called the twelve apostles and commanded them to anoint the sick with oil for healing. This is described in the 6th chapter of the Gospel of Mark. In addition, the Bible also contains specific instructions for anointing a sick person with oil to alleviate bodily ailments. The conciliar letter of the Apostle James says that a sick person should call church elders to receive anointing with oil. For the sake of the faith of the sick person and the prayers of the clergy, the Lord is able to grant healing and health to a person in need (James 5: 14-15). Thus, the indication of the sacrament of unction is contained directly in the New Testament texts of the Bible.
The sacrament of unction itself (more precisely, its rite) has changed over the centuries. In biblical times, the main performers of the sacrament were the holy apostles. Later, when the Christian faith became more widespread, the blessing of oil was performed by the priests of the Church. This is precisely what the Apostle James points out in his conciliar letter.
The rite of unction has also changed since the first centuries. Approximately the following, which is still carried out in Orthodox churches or at home, took shape in the 15th century.
In Rus', until the 19th century, the sacrament of unction was called the “last anointing.” However, Saint Philaret Drozdov insisted that this name for the church sacrament be withdrawn from use due to the inconsistency with the main essence of the sacred rite. The sacrament of unction was performed not only on the dying, but also simply on sick people. This is precisely the practice that the Russian Orthodox Church adheres to now.
Unction is one of the seven Orthodox sacraments, which a believer is recommended to begin to heal his soul and body. Despite the great benefits of the consecration of oil, there are superstitions among the people that distort the idea of the very essence of the sacrament.
The Orthodox church tradition, drawing truth from the Holy Scriptures, defines unction (blessing of oil) as a sacrament during which a person receives divine grace that heals mental and physical ailments. In addition, in the holy sacrament a person is forgiven of forgotten sins. Believers believe that in the sacrament of unction a Christian can receive healing from physical illnesses; in church practice, there are known cases of miraculous healings from various ailments. Often the sacrament is performed on sick people. From this practice, many mistakenly draw a conclusion about the very essence of the sacred rite, believing that unction must be performed before death.
The main superstition regarding the blessing of oil is that the sacrament must be performed before bodily death. Many people mistakenly believe that death itself follows this sacred rite. Therefore, some people in relatively healthy condition are afraid to begin unction. This interpretation of the sacrament has nothing to do with the Orthodox faith. In the church there are no sacraments performed for the purpose of imminent death or that carry any harm to a person. On the contrary, all sacraments are a means of helping a person during his life. Therefore, unction is performed not only before death, but at any time with the aim of asking God for grace to heal the body and soul. The Blessing of Anointing is performed not for death, but for life. Of course, unction can also be performed on a dying person, but this is done so that the person receives help and relief from his serious illness.
In modern times, it is difficult to find a completely healthy person. Therefore, we can talk about absolute health only in terms of relativity. It follows from this that any Christian believer has the right to begin sacred rites. In addition, we must not forget about the spiritual component - forgiveness in the sacrament of forgotten sins. By these we mean those sins that a person has forgotten in his life or committed in ignorance, but not those actions that were hidden in confession.
There are other superstitions regarding unction. Thus, it is mistakenly believed that after this sacrament it is necessary to maintain virginity. There is no prohibition on marriage after this sacrament in the Orthodox Church.
Another superstition is the ban on eating meat after unction for the rest of your life. But this statement also has no Orthodox justification. Believers observe fasting on the days established by the Church, which in no way depends directly on the blessing of oil. A derivative of this superstition is the obligatory fasting not only on Wednesday and Friday, but also on Monday.
The prayer of faith will heal the sick, and the Lord will raise him up
Orthodox Christians who are overcome by mental or physical illness need the sacrament of unction or consecration of oil. According to the priests, illness is the boundary between humanity and death.
An illness can also be sent down as a test. Unction is a ritual that strengthens the spiritual state, a request for help and mercy. Blessing of oil takes its name from the word “oil” - olive oil, which is used to anoint the sick. Unction comes from the word cathedral, since previously it was necessary for the service to be conducted by 7 clergy.
Since when did the consecration of oil become a sacrament?
Wine and olive oil have been used for healing since ancient times. The apostles healed the sick by anointing with oil through receiving the gifts of the Holy Spirit. In the early Church, the service was conducted by three apostles - as a symbol of the Divine Trinity.
The service was short - 5-6 prayers were read. Initially, the sacrament of anointing was performed outside the church; after the 14th century, the ritual began to be performed in the church.
Previously, the service was held for seven days.
How is the Sacrament of Anointing performed?
The ritual can be performed by clergy for one patient or for a large number of people. Most often, people gather in church for healing in the second and sixth weeks of Great Lent; in large churches, the Sacrament of Anointing is celebrated every week.
It begins with reading prayers and the Gospel. Psalm 142 and 50 are read. During the reading of a special prayer - litany, the names of all the sick are listed.
After this, the oil is blessed and all those present are anointed. The oil is applied in a cross pattern to the face, hands and lips of those present. All actions are repeated seven times.
The service ends with the worshipers lowering their heads as a sign of repentance, and the Holy Father raising the revealed Gospel above everyone. The holy book is held with the text facing down. Another uses prayer to ask God for mercy for those gathered.
If necessary, the service can be conducted by one person. The process is lengthy, lasting about two hours. For healthy people, it is advisable not to undergo unction regularly and preferably.
If necessary, a priest can come to perform unction at home or in a hospital or other institution. In this case, the priest first talks with the patient, confesses him, and prays with him.
To perform the ritual, seven candles are lit, placed in a bowl of wheat, symbolizing eternal life. A vessel with oil is placed in the center of the bowl, to which red wine is added.
It is a symbol of the blood of Christ. During the sacrament of anointing, the sick person is also anointed 7 times. All household members usually participate in the unction, since the illness affects everyone around. After unction, an Orthodox Christian needs to take communion.
Rules of the Sacrament of Anointing
Children are allowed to attend unction only after 7 years of age; usually teenagers come to unction. Little ones are not given unction because their souls are pure. Women also cannot take part in the service during certain periods.
You can also receive unction if you have illnesses of the soul - depression, despondency, but in a state of insanity and unconsciousness, patients are not allowed to the Sacrament of Anointing.
The clergyman makes the decision on admission to the consecration of oil.
Many Orthodox Christians have a biased attitude towards unction. It is believed that it is performed only for the dying. Because of this, the priest is not invited to the house of the sick person.
Participation in the ritual can alleviate the condition of the infirm, facilitate the transition to another world, relieving them of torment. Pre-death repentance facilitates the ordeal of the soul after death. All those taking part in the Sacrament of Anointing note a clear change in their state of mind for the better.
In the process of the sacrament of consecration of oil, in contrast to repentance, the Orthodox are absolved of those sins that he does not remember or thinks that his actions do not contain sin. Many people expect a miracle, but there is no mysticism in the Orthodox Church. All is in God's hands.
There is no need to prepare for it in any special way. But there is no point in formally participating in the service. Everyone experiences relief after the service, but healing requires awareness of the sinful cause of the disease and sincere repentance.
“Don’t say, I can’t. This word is not Christian. Christian word: I can do anything. But not in itself, but in the Lord who strengthens us.”
Saint Theophan, Recluse of Vyshensky
Blessing of oil is a sacrament in which, when anointing the body with oil, the grace of God is invoked on the sick person, healing mental and physical infirmities (Catechism).
The Sacrament of the Blessing of Unction is also called “holy oil”, “anointing of oil” and “prayer oil” (from the Greek euhelaion), but more often “unction”, “unction of oil” - after the meeting, “council” of elders, whom the Apostle James commanded to gather to perform the sacrament Oil.
The Sacrament of the Blessing of Anointing is the main grace-filled remedy that the Orthodox Church gives to the sick and suffering for relief, healing of illness and for preparation for a Christian, peaceful and shameless death.
Unction of old Count Bezukhov War and Peace. artist A.V. Nikolaev.
ESTABLISHMENT OF THE SACRAMENT
The beginning of anointing with oil as a sacrament was laid by the Lord Himself, according to whose commandment His disciples, healing the souls of people with the saving preaching of the Gospel, also healed the bodies of the sick with the anointing of oil: “I anointed many sick people with oil, and healed the woman” (Mark 6:13). And in the order of the sacrament it is said: “Thy holy anointing, O Lover of Mankind, was mercifully commanded by Thy apostle to perform Thy infirm servants.”
Initially, the sacrament was performed, like anointing, through the laying on of the hands of the performer (Mark 16:18; Acts 28:8-9). The memory of this way of performing the sacrament was also preserved in our Trebnik - in the prayer read after the sacrament was performed while laying the Gospel, like the hand of the Lord, on the head of the sick person. In the apostolic age, the laying on of hands for healing was replaced by anointing with oil, just as the laying on of hands to impart the Holy Spirit to the newly baptized was replaced by anointing, and the right to perform the sacrament was also granted to the elders. This practice of performing the sacrament in apostolic times is clearly presented in the letter of the Apostle James (5, 14-16).
After the apostles, many writers of the 1st-5th centuries testify to the celebration of the Sacrament of Anointing in the Church of Christ, namely: in the 2nd-3rd centuries - Dionysius the Areopagite, Tertullian and Origen; Thus, Origen, explaining the words of St. James: “Is anyone sick in you”, mentions the laying on of hands by the elder on the sick; in the 4th century John Chrysostom speaks about the sacrament, and in V the historian Sozomen speaks. The apostolic tradition of the Sacrament of Anointing was preserved not only among Orthodox and Catholics, but also among Nestorians and Monophysites, excommunicated from the Church in the 5th century.
NUMBER OF PERFORMERS OF THE SACRAMENT
According to the commandment of St. James, the sacrament of the Blessing of Unction is performed by a council of elders. Usually this council is composed of seven presbyters, and the sequence of the sacrament in our Breviary is adapted to this number. The number seven in this case, according to the blessed one. Simeon of Thessalonica, is related either to the number of gifts of the Holy Spirit mentioned by the prophet. Isaiah, or the number of walks of the priests around Jericho, or with the number of prayers and worship of Elisha at the resurrection of the boy of the Somanite widow (2 Kings.
4, 35), or with the number of prayers of the prophet. Elijah, with whom the sky was opened and the rain poured down (1 Kings 18:43), or, finally, in accordance with the number of Naaman’s sevenfold immersion in the water of the Jordan, after which he was cleansed.
The historical basis of the septenary number can be believed in the custom of ancient Christians, in particular elders, to visit the sick to pray for them for seven days in a row, and this number, thus, constituted a full circle of grace-filled healing.
But the Church allows three or two presbyters to perform the Sacrament of Anointing. In extreme cases, one priest is allowed to perform the sacrament, provided, however, that he performs the sacrament on behalf of the council of priests and says all the prayers, as many as there are. The New Tablet says in this regard: “In extreme need, one priest who performs the Sacrament of Anointing does so 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.”
ON WHOM IS THE SACRAMENT PERFORMED?
The Sacrament of Anointing is performed on the sick at home or in church. In ancient times, sick people who could get up from their beds and walk, with the help of others, were brought or brought to the temple in order to obtain consolation for the suffering soul in a sacred place and restore health to the body through the sacrament. Sometimes they themselves remained for several days in the church vestibule and spent days and nights there, awaiting the blessed help of anointing with sacred oil. There were cases when those who were healthy among those present, “to receive a spiritual blessing or to assuage some minor illness, began this spiritual healing.”
In ancient times, in Rus', we attached great importance to the sacrament, considering it one of the most effective remedies against any disease, especially against any type of possession.
The sacrament can be performed not only on the seriously ill, but also on those generally infirm and feeling exhausted (decrepit elders, etc.). But the sacrament, as a rule, is not performed on healthy people. During the Synodal period, only as an exception, on Maundy Thursday, according to the ancient church custom of the Greek and Russian Churches, the bishops performed the blessing of oil on the healthy in the Trinity-Sergius Lavra, in the Moscow Assumption Cathedral and other places; “on Holy Thursday,” says Saint Demetrius of Rostov, “at supper, Christ established the New Covenant of His Body and Blood: for this reason and for this mystery, it is not indecent to receive communion, even if it is for a healthy person who does not know the day and hour of his death.” On the other hand, when performing the consecration of oil on Maundy Thursday over healthy bodies, the words of St. James: “Is any of you sick” (James 5:14) - are taken in a broad sense, that is, here we mean not only those who are physically sick, but also those who suffer mentally - having sorrow, despondency, heaviness from sinful passions and etc. Bearing in mind such a broad understanding of the sacrament of the Blessing of Anointing, in the Optina Hermitage and the Sergius Skete of the Kaluga Region it was performed for pilgrims two to three times a week.
The sick person receiving the sacrament must be prepared to receive it by confession, and after or before the consecration of oil, the sick person receives the Holy Mysteries. In case of mortal danger, the patient must be confessed and receive communion before the blessing of oil (Orthodox confession. 118 questions).
PURPOSE AND SPIRITUAL SIGNIFICANCE OF THE SACRAMENT OF ANOINTING
The Blessing of Oil, as the name itself shows (Greek elaioa - oil; eleos - mercy), is the sacrament of oil, established for the purpose of delivering a person from illness and forgiveness of sins. This dual purpose finds its justification in the Christian view of the nature of bodily illness.
The source of bodily diseases, according to this view, lies in sin, and the first prediction about diseases in the human race appeared after the fall of the first people. When a paralytic was brought to the Savior for healing from an illness, He directly draws attention to the source of the illness and says: “Son, your sins are forgiven you” (Mark 2:3-11). Sin and bodily weakness are placed in exactly the same relationship in St. James, who, having spoken about the healing of the sick through anointing with oil and prayer, notes that at the same time the healed person’s sins are also forgiven (James 5:15).
It cannot be stated unconditionally that all diseases without exception are a direct consequence of sin; There are illnesses sent by the Providence of God for the purpose of testing or improving faith and hope in God, improvement in piety and virtuous life, etc.; such was, for example, the illness of Job, the illness of a blind man to whom the Savior said: “Neither he nor his parents sinned, but this was so that the works of God might be revealed in him” (John 9:3). However, most diseases are recognized in Christianity as a consequence of sin, as we see from many places in the Gospel (Matthew 9:2; John 5:14).
The idea of this connection between sin and illness is clearly evident in the Orthodox sacrament of Anointing. In the rite of blessing of oil, prayers are read both for the healing of the sick and for deliverance from sins, “from passions, from defilement of the flesh and spirit and all evil.”
In the prayers of the canon, the cause of illness is also indicated by the demonic influence on a person, the action of demons on the body, both direct and through sins.
This breadth of purpose (“healing of soul and body,” as well as preparation for eternity) distinguishes the consecration of oil of the Orthodox Church from the Catholic one. According to the teachings of Catholicism, the only purpose of the consecration of oil is to get rid of sins and prepare for a peaceful death, but not at all to heal from illness; therefore, it is performed among Catholics only on people who are hopelessly ill and close to death. Regarding the incorrectness of such a Catholic understanding of the sacrament, Bl. Simeon of Thessalonica, pointing out that Catholics “think contrary to the Savior and His Apostles,” incorrectly interpreting the relevant passages of Holy Scripture (James 5:14-15; cf. John 5:14; Mark 6:13). Such a misunderstanding of the sacrament is sometimes found among our believers, who believe that only the dying should be guided by this sacrament.
Here it is necessary to make a reservation, namely in the sense that the sacrament cannot also be understood as something that replaces the “tree of life” and must necessarily give recovery.
The patient may have different conditions:
When he has already matured spiritually for eternity, or when the continuation of his life is no longer useful to him from the point of view of his eternal salvation, and the Lord, by His inscrutable good Providence and omniscience, leads a person to the transition to eternity.
But there may be another state of the patient, when he has not yet matured spiritually, is still far from Christian spirituality. For such a person it is necessary to continue the sorrowful path of earthly life in the conditions of this existence, to suffer and fight here on earth with his sinfulness, which he was unable and did not have time to do. And in relation to such a patient, the prayer of the Church for his mental health and physical recovery is especially applicable and effective. And the illness itself should serve as a turning point for the soul, an impetus for an internal spiritual revolution through repentance. And according to the faith of the Church, mental recovery is closely related to physical recovery itself.
Illness can be sent by God and people of high spiritual life for their spiritual benefit, for their salvation and improvement.
The Blessing of Unction is usually preceded by confession. Thus, in a spiritual sense, consecration of oil is closely related to repentance. This does not mean that repentance in itself is an insufficient sacrament, but only a sick person due to weakness cannot fulfill all the conditions of true repentance. At the sacrament of the Blessing of Anointing, a whole council of His servants stands before the Lord for the exhausted sick person and, with the prayer of faith on behalf of the entire Church, begs God to grant the sick person, along with bodily health, remission of sins.
At the same time, for the sake of the prayers of the Church, the sick person is absolved of special sins, the resolution of which he could not receive in the sacrament of Repentance, namely:
old sins, forgotten and unconfessed, provided, however, that the patient is in a general repentant mood;
sins of “bewilderment” and sins of ignorance;
sins that were the cause of the disease, but the sick person did not know about them;
sins that the patient, due to his grave weakness, is not able to tell his confessor at the moment or cannot now atone for with good deeds.
All these and similar sins, as the blessed one writes. Simeon of Thessalonica, by the grace of God the sick are released through the sacrament of Anointing.
rites of the Sacrament of Anointing
To perform the sacrament, a table is provided, and on it is a dish with wheat, a cross and the Gospel. Grains of wheat symbolically point to new life - after recovery, and after the general resurrection (John 12:24; 1 Cor. 15:36-38), and the cross and the Gospel - to the presence of Jesus Christ Himself.
An empty vessel is placed on top of the wheat (“idle kandilo,” i.e., an empty lamp), into which oil is poured, serving as a visible sign of the grace of healing (Mark 6:13), in combination with wine, in imitation of the medicine used mentioned in the Gospel parable of the Samaritan (Luke 10:34). Around the vessel, seven pods (“pods,” or sticks entwined with cotton paper or cotton wool) are placed in the wheat for anointing. Usually seven lighted candles are inserted here around the vessel, thereby depicting the sevenfold number of performers of the sacrament.
The following of the Holy Oil includes three parts: prayer singing, blessing of oil and anointing with oil itself.
First part(before the Great Litany) is a prayer song and is a reduction of Matins, performed on days of fasting and repentance.
Priests in phelonions stand near the table; they, like everyone present during the sacrament, have lit candles. The first of the priests, having sprinkled the table (and the oil on it), the icons and all the people, turning to the east or towards the icons, utters the exclamation: “Blessed is our God...”.
After the usual beginning - the Trisagion and the Lord's Prayer - the 142nd Psalm is read, which is an abbreviation of the Six Psalms, and the small litany that occurs at Matins is pronounced.
Then Alleluia is sung in the 6th tone (instead of “God is the Lord”), as in the time of repentance, and the penitential troparia: “Have mercy on us, Lord, have mercy on us.”
After this, the 50th Psalm is read and the canon is sung: “Sea of the Black Deep” - Arseny, Bishop of Corfu (IX century). The chorus to the troparions of the canon is not indicated in the Trebnik. In the ancient Trebniks of the Moscow edition the chorus is indicated:
“Merciful Lord, hear the prayer of Your servants who pray to You.”
Sometimes a slightly modified refrain from the Breviary of Peter Mogila is used:
“Much merciful Lord, hear us sinners who pray to You.”
In the South Russian Trebniks there is another refrain:
“Hear us, Lord, hear us, Master, hear us, Holy One.”
(This refrain, following the instructions of the Lvov Trebnik of 1695, is also sung in Kyiv with each anointing of the sick.)
After the 3rd, 6th and 9th songs of the canon there is a small litany.
After the canon, “It is worthy to eat” is sung, the exapostilary is read, and then the stichera are sung. In the canon and stichera, the sick person asks the Lord for healing from ailments and diseases of the soul and body.
After the stichera the following is read: The Trisagion according to Our Father - and the troparion is sung: “The only one who is swift in intercession is Christ.” Then follows the second part of the rite of the sacrament - the consecration of the oil.
Second part. The deacon (or first priest) pronounces the litany: “Let us pray to the Lord in peace,” in which petitions are attached for the blessing of the oil by the power and action and influx of the Holy Spirit.
After the litany, the first of the priests reads the “Prayer over the candil with oil,” in which he asks God to consecrate the oil and make it healing for the anointed one. The rest of the priests also read this prayer quietly, just as during the invocation of the Holy Spirit in the sacrament of the Eucharist during the cathedral service.
During the reading of this prayer (“the prayer from the priests is a great prayer”), troparia are sung - to Christ the Savior, the Apostle James, St. Nicholas, Demetrius the Myrrh-Streaming, the healer Panteleimon, the holy unmercenaries, the Apostle John the Theologian and the Most Holy Theotokos. Next comes the third part - the performance of the Sacrament of Anointing itself.
The third part The Blessings of Anointings consist of seven readings from the Gospel, seven prayers and seven anointings with holy oil, with the same final prayer being said.
Let us imagine this seven-fold repeated part of the sequence of the sacrament in the form of a diagram.
Deacon: Let's remember.
Another priest: Peace to all.
Chorus: And to your spirit.
Deacon: Wisdom, let's hear it.
Reader (and choir): Prokeimenon.
Deacon: Wisdom.
Reader: Apostle's title.
Deacon: Let's remember.
Priest (after reading the Apostle): Peace be with you.
Reader: And to your spirit.
Chorus: Alleluia (three times).
Priest: Wisdom, forgive us, let us hear the Holy Gospel, peace to all.
Chorus: And to your spirit.
Priest: From... The Holy Gospel reading.
Chorus: Glory to You, Lord...
After the Gospel, the litany is the same all seven times: “Have mercy on us, O God...”.
And after the exclamation, each time the next priest reads a special prayer in the hearing of everyone for the granting of healing and forgiveness of sins to the sick person.
Then the sick person is anointed with oil while reading the (final) prayer:
“Holy Father, Physician of souls and bodies...” (Anointing occurs after the words: “Heal Thy servant...”). Since the anointing is performed while reading this prayer, the priest needs to know it by heart.
This final prayer is said seven times at each of the seven anointings.
When reading this prayer, “the priest takes up a pod, and having soaked (it) in the holy oil, he anoints the sick person in the shape of a cross - on the forehead, on the nostrils, on the cheeks, on the lips, on the peres, on the hands on both countries” (Trebnik), vol. e. anoints those parts of the body through which sin most conveniently enters the human soul. After each anointing, according to the instructions of the ancient Trebniks, it is necessary to wipe off the parts of the body anointed with holy oil with paper or cotton wool.
This order, according to the number of performers of the sacrament, is repeated seven times, and each time other prokemenas, the Apostle, the Gospel and a prayer adapted to them are read after the special litany. (After each anointing, it is customary to extinguish one of the seven candles stuck in the wheat.)
After the seventh anointing, the Gospel is placed on the head of the sick person, in writing downwards, as if by the hand of the Lord Himself. The priests support the Gospel (with their left hands), and the leading priest at this time (without laying on hands) reads a prayer of permission for all to hear, which says:
“Holy King... I do not lay my sinful hand on the head of him who came to You in sins... but Your strong and strong hand, even in this Holy Gospel, which my fellow servants hold on the head of Your servant...”
Thus, other priests also take part in this prayer, read by the leading priest, and in the sacred rite.
Usually, while reading a prayer, the patient repeats: “Lord, have mercy.” The Gospel taken from the patient's head is given to him to kiss.
Then the deacon pronounces the abbreviated special litany: “Have mercy on us, O God,” and troparia are sung to the holy unmercenaries and the Most Holy Theotokos.
And there is a dismissal, during which the holy Apostle James is remembered, who bequeathed the blessing of oil on the sick (see Breviary).
At the end of the rite, the one who has received the sacrament asks for blessings and forgiveness from the priests.
REDUCED RITE OF THE SACRAMENT OF ANOINTING IN THE CASE OF THE DANGER OF IMMEDIATE DEATH OF THE SICK
If a priest is called to perform the sacrament of the Blessing of Anointing on a sick person who is in mortal danger, then he must first confess the sick person and immediately after confession, administer the Holy Mysteries to him, and only after that perform the Blessing of Anointing on him. For a dangerously ill person, a priest can shorten the rite of blessing of oil, “but for the sake of the prayers of God, the grace given by this mystery is deprived, repose” (Trebnik of Peter the Mogila).
In this case, according to the instructions of the Trebnik of Peter Mohyla, the priest, after the usual beginning, leaving the psalms, canon and troparia, begins the sacrament with a peaceful litany, then reads:
prayer over oil,
Apostle and Gospel
first prayer (abbreviated) after the Gospel
and anoints the sick according to custom
with the recitation of the closing prayer.
The sacrament is considered complete if the priest, after consecrating the oil, manages to read the final prayer over the sick person at least once and perform anointing with holy oil.
If the patient does not die after the first anointing, then he must make up for what was lost first (psalms, canon, troparia, etc.), and then read the second Apostle, the second Gospel, prayers and the second anointing and complete the rite of the sacrament.
If the sick person dies during the sacrament, the priest must immediately stop performing the consecration of oil.
The oil remaining from the anointing cannot be used for any other anointing, but must be burned (usually in a temple in lamps or in a censer), or, if the patient dies, it is poured crosswise on him by the priest during burial. The pods and grains are also burned in a kiln or censer.
On the performance of the sacrament of the Blessing of Anointing on Easter and Bright Week, instructions are given in Bulgakov, “Handbook for Priests and Church Ministers.”
HISTORY OF THE RITE OF THE SACRAMENT OF ANOINTING
The consecration of oil received its form and composition gradually, like all other types of church services. At first, in the first centuries, it was not very complicated, consisting of several psalms and several prayers during the consecration of oil and when anointing the body with oil. This was probably supplemented by readings from the Apostle and the Gospel and, in conclusion, a prayer with the laying on of hands on the head of the sick person, anointed with oil.
In the IV and V centuries. The works of Saints Basil the Great and John Chrysostom on the organization of divine services also touched upon the sacrament of the Blessing of Anointing. At least there is no doubt that one of the prayers now read when anointing the sick with holy oil: “We thank You, Lord our God,” belongs to Basil the Great (6th), and the other: “Lord our God” (5th). general account) - belongs to John Chrysostom.
In the following of Gregory the Great, six prayers are given.
Around the 7th century, the reading of seven prayers, or the singing of seven penitential psalms, befitting the sacrament, began to come into use. And in general, at this time, the influence of the septenary number on the construction of the rite of consecration of oil becomes noticeable. In the 9th century, a canon was compiled by Arsenius, Bishop of Corfu, and there were already seven prayers said during anointing, although some of them are shorter than those currently existing.
Of the prayers existing in the current succession of holy oil, the most ancient are:
Our first prayer after the consecration of the oil is “Lord, by mercy and bounty...”;
third prayer when anointing the sick: “Master Almighty, Holy King...”
and, finally, the final prayer: “HOLY FATHER, HEALER OF SOUL AND BODY...”, found for the first time in the rite of the 9th century. According to Simeon of Thessalonica, back in the 15th century. it was read secretly during the blessing of oil. The reading of this prayer during all seven anointings became part of church practice in later times - in the 14th-16th centuries.
The Church no longer plays such a significant role in the lives of modern people as it did in the times of our grandfathers and great-grandfathers. And yet even we, children of modern times and members of modern society, despite all our daily busyness and typical skepticism in relation to the spiritual, know that that place is a stronghold of stable, eternal values. Moreover, place in this case is not so much a geographical concept as it is symbolic, and therefore can be present both on the city map and in the soul. And in our hearts, almost each of us still understands how important church traditions are. And he is aware that their emergence and preservation are not only not accidental, but carry a deep, true meaning. And although the majority find it difficult to explain what the church sacraments are and are unlikely to remember them by heart, everyone has heard about the existence of such rituals as Communion, Confession and Unction. Even those who have never received church sacraments recognize their importance for believers. But a believer is the same as someone who knows, and this is already a reason to treat the sacraments of the church with respect and attention.
There are many sacraments in the church, but only seven of them are called Great. And even among them, not all are known to a wide circle of people. For example, Weddings and Baptisms are well known, and many of you or your friends have probably received them yourself. As for Unction, this sacrament also belongs to the list of Great Sacraments. But it is less known due to its content and features of its implementation. Nevertheless, Unction is still carried out both in church and at home, and continues to help many believers regain strength, the desire to live and glorify the Lord. And even if you hear about it for the first time, no matter what age it happens, if your soul reaches out to church and asks for the sacrament, this is a sign. A sign not to refuse her, but to devote time and energy to recognizing, studying and preparing for the sacrament. Because it is for the soul that it is performed, and perhaps it is the Unction that is performed more than some other sacraments. And in order to make it easier for you to prepare yourself for the Unction internally and externally, read our advice. Read calmly and thoughtfully, preferably in silence and solitude. Let every detail of the ritual resonate with you and you will understand that none of them is accidental, each has its own deep meaning and plays a specific role - both in the preparation and in the conduct of the Unction.
What is the Sacrament of Unction
Unction, or otherwise - Blessing of Anointing, is one of the seven Great, that is, the most important sacraments of the Orthodox Church. It was founded by Jesus himself, who himself healed suffering people and taught his apostles to do the same. James said this in his Epistle (James 5:14-15): “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.” Having analyzed this fragment of the Gospel, we will already receive part of the answers to our questions about the Unction. Indeed, this sacrament is performed on those who are sick. But illness is meant not only (and not so much physical), but mental and spiritual. That is why it is incorrect to believe (and such an opinion exists among the people) that Unction is performed exclusively before death. Quite the opposite: Unction is needed for people who are alive and strive to live, but not to live haphazardly, but in peace and harmony with themselves, honestly and in harmony with others. And if you feel that this fragile balance has been disrupted through your own fault, this is already a reason to turn to your confessor. But in any case, it does not hurt to undergo Unction once a year - preferably during Great Lent, because this time, like no other, is conducive to humility and repentance.
If a person feels unwell, if he is tormented by despondency and/or oppressed by heavy thoughts, this is also an indication for Unction. According to the Church, such ailments are a consequence of the sins we have committed, and only with the help of Unction can we be cured of them. And not only those sins that we remember and that weigh on our conscience, but also those that we could completely forget about because of their apparent insignificance. On this score, there is even an ancient parable about a young man who asked to forgive him only major sins, keeping silent about minor sins. Then the confessor ordered the young man to go to a vacant lot with an empty bag and fill it with stones, but only the smallest ones, without touching the large boulders. The young man had to fill the bag with small pebbles to the brim, and when he completed the task, he simply could not move the heavy bag from its place, coming to the mentor empty-handed. He explained to the fool that not only large, but also small stones, that is, sins, have a lot of weight if they accumulate in large quantities. So, Unction is called to forgive the parishioner all sins, great and small, to drive out all the demons tormenting his soul and flesh. After this, the sufferer will definitely feel relief, calm and peace.
According to the rules, Unction is performed together by seven (this number generally has special power in the Orthodox tradition) or at least several priests. Hence the name of the sacrament, because it turns out to be a kind of Council when the clergy gather together to perform the ritual. The power of their prayer also unites and helps the sufferer to heal faster. Moreover, Christ himself is invisibly present among them, with his hand and will helping to accomplish the sacrament. But the modern church meets its parishioners halfway and understands that in today’s conditions, compliance with this rule is not always possible, especially if the unction takes place at the home of a sick person. In this case, Unction can be performed by one experienced priest, but he will still read exactly seven specific fragments of the text of the Gospel and the Apostle. And then he will perform a very important action for this Great Sacrament: he will anoint the parishioner with oil, that is, church oil mixed with consecrated wine. The prayers said during Unction at the bedside of the sick speak of mercy and compassion, faith in the Lord and his suffering, repentance and subsequent healing. And anointing also occurs seven times - after each fragment of prayer.
Unction can also be carried out at home (with the special permission of the bishop), if the parishioner does not have enough weakening strength to come to church himself. But it often takes place in a church, although, unlike Baptism or Wedding, it does not require certain external conditions, equipment and/or circumstances. There is no need for children under seven years old to receive unction; the church does not perform this sacrament on them, because the Lord already forgives them all their childhood sins. Starting from the age of 8, at the request of the parents, a child can receive unction if he is blessed to do so by a clergyman. But in most cases, Unction is performed on persons aged 16 or even 18 years. At this age, a person is already able to realize his sins, experience pangs of conscience and a desire to repent, as well as related ailments, which Unction is intended to cure. And yet, despite so many favors accompanying this Great Sacrament, Unction has its own strict rules and requirements, without which it cannot be carried out. And a considerable part of them is occupied not even by the process of Unction itself, the implementation of which lies with the priest, but by the preparation for the administration of the sacrament, which the parishioner himself must undergo.
Preparing for the Unction and conducting the Unction
It just so happens that most of our compatriots turn to the sacrament of Unction during Lent. Perhaps some simply do not know that Unction can be done at any other time - when you feel the need for it. But the annual celebration of the Great Sacrament, during Lent or at other times, can be considered a kind of “prevention” of the soul, protecting it and giving strength for a righteous life. For example, you can receive a general (that is, collective for many parishioners) Unction in your church on the Week of the Cross; the evenings before Maundy Thursday and Holy Saturday during Holy Week are also traditionally considered the time for Unction. And do not forget that Unction is extremely rarely carried out in absentia (only in exceptional cases: posthumously, on unconscious patients, violent people, etc.), so you must be present at the sacrament in person. When going to church, use these tips:
- Confession usually precedes the Unction. Having repented, that is, having cleansed his soul with sincere repentance, a person is better prepared to receive Unction. And, although no special preparation for the Unction is generally required, preliminary confession will not only be useful, but also quite logical in this case. At Confession, sins that you yourself have repented of will be forgiven, and Unction will cleanse you of sins that you accidentally forgot. But don’t think that a formal listing of sins will do the job. One must come to Confession in a special state of soul, believe and hope for the remission of sins, trust in the mercy of the Lord, but in no case allow pride in the heart.
- Unction, what is happening in the temple is also a kind of test for the purity of thoughts. When you are among other parishioners, you should feel your own humility and the fact that you are only part of a larger world. With this inner attitude you will go through all three parts of the Unction. First, you will hear the singing of prayers - you may recognize familiar prayers in them, and this is not surprising: after all, it sounds a slightly shortened version of Matins, which is sung on days of repentance and Lent. These are the initial morning prayers, the 143rd psalm, and the litany. But instead of “God is the Lord” during the Unction, “Hallelujah” is sung. The repentant troparia, the 50th Psalm and the Canon “Sea of the Red Deep” must be sung. Only after this does the priest ask the Lord for healing for the sick (suffering parishioners).
Oil, that is, oil for Unction, is prepared and consecrated after the reading of these prayers and is the transition to the second stage of the Sacrament. And then the essence of it happens: the Gospel and the Apostle are pronounced, a prayer is read for the sick person, who is anointed with consecrated oil in the form of a cross. Anointing occurs in strictly defined places on the body: the forehead (forehead), nostrils, lanita (cheeks), mouth, peris (chest) and both hands. During the anointing, an appeal is made to God the Father, the Mother of God and other saints with a request for healing. This is the ritual and order of the Unction, and this sequence of actions is performed, as mentioned above, exactly seven times. The result is two divine Gifts sent to people from above. The first Gift is physical and spiritual healing, the second Gift is remission of sins.
- Oil and wheat are the material attributes of the sacrament of Unction. In addition to them, the cross and, of course, the Gospel are used. These items, including a large dish with wheat, are placed in the middle of the laid table present in the room where the Unction takes place. Of course, like any ritual objects, all these components of the Sacrament are not accidental. In particular, wheat symbolizes the new life that will come after recovery and/or a general resurrection in the future. The Gospel and the Cross are symbols of Jesus himself. And oil mixed with wine is poured into a vessel, just as it happened in the parable of the Samaritan (see Lk 10:34). Thus, each element of Unction plays its own important role for the process of the Sacrament and its effectiveness in healing the sick.
The sick themselves undergoing Unction, and their relatives, who can and even should be present at the sacrament to strengthen the prayer, often do not know what to do with these relics after the sacrament has been performed. Church ministers say that little can be used at home to bless children and loved ones, lubricate sore spots with it and reverently keep it as a shrine. As for wheat grains, there are no special instructions regarding them in the Holy Scriptures, therefore it is not prohibited to use them at your own discretion: store them at home, germinate them, or even crush them and use them for food. The main thing is that the attitude towards both wheat and oil is appropriate: respectful and reverent, and the oil is applied to the body in a cross shape and with prayer. - Communion of the Holy Mysteries of Christ takes place at the nearest Liturgy after Unction in the church. No one can oblige you to visit it, but it’s still better not to miss this opportunity, because it will help you pass the sacrament of Unction with dignity, complete it correctly and reflect on your life, your sins and yourself. Moreover, the healing of body and soul occurs precisely through the Lord’s grace and the Gifts of the Holy Spirit; it is no coincidence that the oil for Unction is consecrated. When approaching the Chalice during Communion, do not rush and do not try to get around and/or overtake those around you. Instead, continue to mentally pray, repent and thank the Lord. Then receive the Body and Blood of Christ as prescribed by the sacrament of Communion (Eucharist). And know that in certain cases Communion can be taken not after, but before Unction - if there are special life circumstances and permission from the clergy.
- Anointing and Confirmation should not be confused with each other. Indeed, during both of these sacraments, anointing with consecrated oil occurs. But during Unction, anointing heals the sick, while the sacrament of Confirmation occurs after Baptism and/or acceptance into Orthodoxy of a representative of another denomination. Confirmation can also be performed separately, symbolizing a new birth after Baptism. In addition, anointing with sacred oil also occurs during the All-Night Vigil, but it is only part of the service and cannot be considered a Sacrament.
- Prohibition of taking unction imposed on women during menstruation - they are not admitted to this or any other Sacrament. Otherwise, Unction is carried out when it is necessary and only special cases can be a contraindication to it. Although in general, this is one of the most accessible and permissible Sacraments of the church. However, there is no need to take it more than once a year, especially if you take other Sacraments regularly and visit the temple. But do not forget that Unction does not affect the laws of physics and chemistry and cannot radically change the biochemistry of the human body. On the one hand, this means that you should apply for Unction only in the case of a truly serious and serious illness (that is, a runny nose or a bad tooth does not apply to them, but long-term depression does). On the other hand, this suggests that Unction cannot replace a medical examination and medical care when it is necessary to save a person’s life and health at the physiological level.
The Orthodox Catechism gives the following definition of this sacrament: consecration of oil there is a sacrament in which, when anointing the body with oil, the grace of God is invoked on the sick person, healing mental and physical infirmities.
Another name for the sacrament of consecration of oil is unction, because according to ancient custom it is performed by a council of seven priests, whom the Apostle James commanded to gather to perform the sacrament. But if necessary, the sacrament can be performed by one priest. The sacrament of consecration of oil is also called “Holy oil”, “anointing with oil” () and “prayer oil”, as well as “unction of oil” - after the meeting, “council” of the elders who perform it.
If, as a result of all the sacred rites of the sacrament, a person does not receive visible healing, this does not mean that the unction had no results. In the words of St. Ephraim the Syrian, “In every possible way, God shows that He is a merciful Giver of blessings. He bestows His love on us and shows us His mercy. Therefore, he does not answer any incorrect prayer, the fulfillment of which would bring us death and destruction. However, even in this case, refusing what we asked for (for example, indispensable healing from bodily illnesses through the sacrament of consecration of oil), does not leave us without a very useful gift (through illness and the sacrament, purely cleansing the human soul). And by the very same thing that removes harmful things from us, He already opens for us the door of His bounties.”
Highlights visible side of the sacrament anointings are:
1) sevenfold anointing of parts of the patient’s body with consecrated oil (forehead, nostrils, cheeks, lips, chest and hands). Each of the seven anointings is preceded by the reading of the Apostle, the Gospel, a short litany and a prayer for the healing of the sick and the forgiveness of his sins;
2) the prayer of faith said by the priest when anointing the sick person;
3) placing the Gospel on the head of the sick person with the letters facing down;
4) prayer for absolution from sins.
Invisible Action God's grace, served in the sacrament of consecration of oil, is that
1) the patient receives healing and reinforcement to endure illness;
2) forgotten and unconscious sins are forgiven.
Establishment of the Sacrament of Anointing
Like all the sacraments of the Orthodox Church, the Blessing of Anointing has a divinely ordained character. The holy evangelist Matthew testifies to this, speaking about how Christ sent the apostles to do the work of grace: “And having called His twelve disciples, He gave them power over unclean spirits, to cast them out and to heal every disease and every infirmity” (Matthew 10; 1). At the same time, the apostles were given direct instructions: “heal the sick, cleanse the lepers” (Matthew 10: 8). A little later, the rite of the sacrament of consecration of oil began to take shape, a more or less detailed initial outline of which is given by the Apostle James in his letter: “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).
Mental and physical illnesses are provoked by human sinful nature. The source of disease, according to the teachings of the Church, lies in sin. The dependence of bodily illnesses on sin is clearly visible in the Gospel story about the paralytic: “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). And only after the forgiveness of his sins did the paralytic receive healing: “But so that you may know that the Son of Man has power on earth to forgive sins, he says to the paralytic: I say to you, get up, take up your bed and go to your house” (Mark 2:10, eleven). That is why the 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).
Of course, not all illnesses are a direct consequence of sin. But illnesses and sorrows sent for the purpose of improving the soul are the lot (and then in rare cases) of people of high spiritual life. The Holy Scriptures give the following examples: first of all, this is the illness of the Old Testament sufferer Job, as well as the fate of the Gospel blind man, about whom the Savior, before healing him, said: “Neither he nor his parents sinned, but this was so that in him the works of God appeared” (John 9:3). And yet, the vast majority of diseases, especially in the modern world, are recognized as a consequence of sin, and this is clearly visible in the rite of the Blessing of Anointing.
The healing of a person performed in this sacrament is not limited to the restoration of his physical health, but also helps to change his worldview and attitude towards illness and suffering. The purpose and content of unction is not only to gain health, but also to join in righteousness and peace and joy in the Holy Spirit (See: Rom. 14; 17).
When resorting to unction, it is necessary to remember that a person is still mortal, and the moment will come when he will have to leave this world. And often in the sacrament of consecration of oil the will of God for the sick person is revealed: “As a result, a person is either healed and returns to participation in the life of the Church, or resigns himself to the permission of death to destroy the corruptible body, no longer unnecessary for the earthly Church and the hidden ways of God” (A. S. Khomyakov ). But even in this case, the person on whom the sacrament is performed is given a great gift: his soul appears before its Creator, cleansed of sins that are hidden even to itself.
Superstitions associated with the sacrament of anointing
Unfortunately, persistent prejudices are associated with the sacrament of consecration of oil, which repel the faint-hearted from the very possibility of resorting to the saving influence of God's grace. Such superstitions are afraid of Unction, believing that this is the “last sacrament” and it will hasten the death of themselves or the relatives who receive it. But the life span of any person depends only on the will of the Heavenly Father who loves him, Who often sends him bodily illness to admonish him and change his life. And the Lord can prolong the life of a dying person for the purpose of allowing him to adequately prepare for the transition to eternity.
The practice of administering unction only to the dying, almost universally established in the 18th-19th centuries, is fundamentally incorrect and does not correspond to the understanding of the sacrament in the ancient Church. Therefore, everyone (from the age of seven) can resort to Unction in any illness. The 19th-century Orthodox writer E. Poselyanin wrote about who else can and should receive unction: “It is not at all said that the disease must 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."
Superstitions associated with the consecration of oil also include fantasies, which, according to the words of the Apostle Paul, should not be accepted under any circumstances: “Stop worthless women’s fables” (1 Tim. 4:7). These are “opinions” that a person who has recovered after the Blessing of Anointing can never again eat meat; that one must fast, in addition to Wednesday and Friday, also on Monday; that he cannot have marital relations, should not go to the bathhouse, etc. These fables undermine faith in the gracious power of the sacrament and destroy the spiritual life of the person who accepts these fabrications. In addition, they introduce temptation into the minds of “outsiders”, those who do not belong to the Church, but who sympathize with it.
It should also be noted that consecration of oil, as spiritual healing, does not eliminate the forces and laws of physical nature. It, while providing grace-filled help to the person who resorts to it, does not at all cancel the use of medicines given by the Lord for the healing of diseases. Therefore, the “pious” advice “not to take medicine” after the sacrament has been performed on a sick person should not be heeded.
In some places there is a practice of washing (that is, washing away) the holy oil that was applied to the members of the sick person during the sacrament of anointing. Such actions also have no canonical basis.
Among the customs that are not confirmed in the practice of the ancient Church is the one when consecrated oil is poured onto the body of a person who died shortly after the Unction. But it is not the dead who need to be anointed with oil, but the living, so the relatives of the deceased must refuse such rituals ().
History of the formation of the rite of anointing
In the original Church, the rite of the Blessing of Anointing was simple. It consisted of two parts: a prayer of faith and anointing with oil in the name of the Lord. In addition to these key moments, the rite of the sacrament included several psalms and prayers during the consecration of the oil and during the anointing of the sick person with it.
The sick person himself called the clergy to perform the sacrament. But at the same time, the clergy of the Church were charged with the duty of “visiting everyone who needs to be visited,” and the deacons were charged with reporting to their bishop about everyone “who is in painful oppression of the spirit” (). After such a message, the bishop or the presbyter sent by him went to the sick person and performed the sacrament of consecration of oil on him.
Starting from the 6th century, the practice of healing the sick in private homes gave way to performing Unction in churches. The reason for this was two main factors.
1. First of all, this is the established organic connection between the sacrament of anointing and the subsequent liturgy, which by that time was performed almost exclusively in churches.
2. The construction of hospitals at churches further contributed to the rooting of the custom of consecrating oil within the walls of the church.
Since the 13th century, the practice of performing Unction has undergone significant changes. If before this time the order of the sacrament was strictly tied to the services of the daily circle (vespers, matins and liturgy), then starting from the period described it becomes “independent”. This means that the sacrament is performed after the above-mentioned services of the daily circle. This is evidenced by the 13th century manuscript of the Lavra of St. Athanasius on Athos: “On the same day when the Blessing of Anointing is prescribed, seven presbyters gather and perform vespers with a requiem and sing the canon. At the end of Matins, the seven presbyters liturgize [liturgisate – perform liturgy] in various churches, and then gather in one and here perform the holy oil.”
The oldest Russian lists of the rite of blessing of oil date back to the 14th century. This is what the sacrament of anointing looks like in them.
1. On the eve of the Blessing of Anointing, Vespers was sung, adapted for the celebration of the sacrament. In particular, the stichera on “Lord, I cried” and the stichera “on the poem” () contained a prayer for the sick; after “Now You Let Go” and “Our Father,” they sang a troparion to the unmercenaries, who were considered healers of bodily ailments. At the special litany, prayers were also said for the sick.
2. In the morning, on the day of the sacrament of the Blessing of Anointing, a number of services were performed: the so-called Agripnia (special service for the sick), Matins and Liturgy:
a) the main component of agrypnia were the canons, one of which was for unmercenaries. During the canons, after the 3rd, 6th and 9th cantos, small litanies were read and special prayers were read for the sick and for the consecration of oil;
b) at Matins, performed in the usual manner, several prayers for the sick were also added;
c) at the Liturgy, one of the three prosphoras used at the proskomedia was intended for the sick.
3. After the great litany, a table and a vessel were placed in the middle of the church; After censing, the primate pronounced the great litany with petitions for the sick and prayers over the oil, then poured part of the oil into the prepared vessel. The other 6 priests did the same.
4. The priests lit candles; 7 Apostles, 7 Gospels and 7 prayers were read. After the 7th prayer, the Gospel was placed on the patient’s head, and the priests placed their right hand.
5. Sevenfold (from each priest separately) anointing occurred at the end of the Liturgy, after the “Our Father.” Then the prayer was read seven times: “Holy Father, Physician of souls and bodies...”, and stichera were sung in the choir. In all likelihood, the patient received the Holy Mysteries at the same Liturgy.
Obviously, this practice of performing the sacrament of anointing had a number of practical inconveniences: these are significant distances to churches; and the physical impossibility for a seriously ill person to endure hours-long services (one of which was held the night before) preceding the sacrament itself. Moreover, seven priests could not always and not everywhere gather for a whole day to anoint one sick person. In view of all this, the blessing of oil was sometimes separated from public worship and performed separately either in a church or in a private home. One of the Serbian sources indicates exactly how the anointing was performed during the period described: “by the head and by the heart, and by all the joints that hurt.”
Lists of various editions date back to the 15th – 16th centuries, containing some now unknown details of the sacrament. In particular, there was a special short edition for the case of Anointing in mortal danger, in which even the usual septenary was not preserved either in the readings (in prayers, in the Apostles, in the Gospels) or in the number of anointings. There were lists in which special Apostles and Gospels were relied upon for the Anointing of Women (about the healing of Peter’s mother-in-law (See: Matt. 8: 14, 15), about the healing of a bleeding woman (See: Mark 5: 25-34), about the resurrection of her daughter Jairus (See: Luke 8; 40-56)).
In some lists you can see a description of the following custom: “after the priest’s hands are released, they will anoint each other (and) all those who require this blessing; The anointings say: “The blessing of the Lord God our Savior for the healing of the soul and body of Your servant (name), always, now...”
And in one of the lists of the 16th century there is the following remarkable detail: “if the consecration of oil takes place on Maundy Thursday or on Holy Saturday, then in the middle of the prayer “Master of Merciful...” they kiss the Holy Gospel, and after kissing the saint or abbot anoints the brethren with holy oil, and, Having made the petition, thanking God, we go to our homes for all who have been anointed. All the priests will rise up, taking up their clubs, even if there are lists, and they will go through all the cells and anoint them over the doors and inside on all the walls, writing a cross, saying: the blessing of the Lord God and our Savior Jesus Christ on this house, always, now...” The custom of anointing the doors and walls of houses with oil, noted in this list, undoubtedly had its significance: the cross depicted with oil was perceived as a shield against illnesses and temptations, which were attributed to the action of an evil spirit. It can be assumed that this custom is a reflection of the Old Testament event: the anointing of the doors, which the Jews performed on the night before the exodus from Egypt to protect their firstborn from the Angel of Death.
The final rite of blessing of oil took shape in the 17th century. During the long period of its existence, it shared a common fate with all other rites of the sacraments, sometimes becoming more complex and expanding in its composition, sometimes shrinking.
Performers of the Sacrament of Anointing
As already noted, the sacrament of anointing must be performed by a council of priests, which is composed of seven people. The number seven in this case, according to Blessed Simeon of Thessalonica, is determined by the following biblical transformations.
1. The sevenfold number of the gifts of the Holy Spirit, mentioned by the prophet Isaiah.
2. The Jewish priests walked around Jericho seven times, after which the walls of the besieged city collapsed.
3. The sevenfold number of prayers and worship of the prophet Elisha at the resurrection of the youth of the Somanite widow.
4. The sevenfold number of prayers of the prophet Elijah, after which the sky opened and rain fell.
5. The sevenfold number of immersions of Naaman the Syrian in the water of the Jordan, after which he was purified.
In addition, the historical basis of the number seven can be believed in the custom of ancient Christians, in particular clergy, to visit the sick to pray for them for seven days in a row.
But the Church allows the sacrament of anointing to be performed by three or two priests, and in extreme cases, even one. At the same time, the one performing the sacrament must do this on behalf of the council of priests, saying all the prayers, as many as there are. The New Tablet says this about this: “In extreme need, one priest who performs the sacrament of consecration of oil does it 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.”
About the supplies for performing the sacrament of anointing
Both when performing the sacrament in the temple, and when performing it at home, the following items and accessories are used.
1. A table covered with a clean tablecloth.
2. A dish with wheat grains (if you don’t have them, you can use other grains: rye, millet, rice, etc.).
3. A lamp-shaped vessel (or just a clean glass) for blessing the oil.
4. Seven pods (sticks wrapped in cotton wool).
5. Seven candles.
6. Pure oil (olive oil), and in its absence, Vaseline, sunflower or other vegetable oils in a separate vessel.
7. A small amount of red wine, which after consecration is poured into the oil.
On the mentioned table, the priest from among those performing the sacrament places the Holy Gospel and the required cross with the Crucifixion. The attire of the clergy consists of an epitrachelion, armbands and a light-colored phelonion. During the ceremony of the sacrament of anointing, censer, incense and coals are used to incense the temple and those ahead. The sacrament is performed according to the order set forth in the Trebnik.
After the sacrament has been performed, it is usually recommended that the remaining oil be used to anoint the sick parts of the body directly affected by the disease. This must be done with faith and reverence. In addition, the oil remaining after the sacrament can simply be burned in a lamp.
If the oil thickens over time, it should be placed in clean paper or a new linen or cotton rag and burned; the resulting ashes must be buried in an “untrampled place,” that is, where the ground is not trampled by people or animals. Nowadays, many churches have special ovens for burning “dilapidated”, that is, those that are no longer suitable for natural use, shrines. Parishioners of such churches can give the oil that has become unusable “to be burned” in the church furnace.
The pods should also be burned either in a church oven, or in the same house where the Blessing of Anointing was performed. They must be burned after the service. They do the same with the ashes, that is, they bury them in an “untrampled place.”
About those approaching the sacrament of anointing
Under certain conditions, all Christians of the Orthodox confession who have reached the age of seven can begin the sacrament of anointing. However, they do not necessarily have to be susceptible to physical or mental illness. After all, such a spiritual state as despondency, sorrow or despair can become a consequence of unrepentant sins that are not realized by the person himself. Therefore, Unction can also be performed on physically healthy people who are susceptible to such conditions. There are traditions of performing general unction on both sick and healthy people on the Worship of the Cross () or on Holy (Holy) Week on the eve of Maundy Thursday or Great Saturday.
Thus, under certain circumstances, all Christians are recommended to begin the sacrament of anointing.
1. Those who are sick. The letter of the Apostle James mentioned above - the first call to resort to the sacrament of consecration of oil - is addressed to the one who “hurts within you.” This is natural, because the purpose of performing the sacrament is healing from physical and mental illnesses. We find evidence of this in Victor, presbyter of Antioch (5th century), who writes: “Anointing oil signifies the mercy of God and the healing of illness and enlightenment of the heart. And prayer does all this, and oil is a symbol of this.” And in the confession of Mitrofan Kritopoulo there are the following lines: “This Prayer Oil is not called the last anointing; for we do not expect the death of the sick person and do not come for this, but having good hopes for his recovery, we take advantage of this sacrament and mysterious sacred rite, asking God to heal him and for the sake of speedy driving away the disease. And therefore, not once, but often in life we have to use it: and no matter how often we get sick, we use it so often.”
2. Physically healthy. The performance of the sacrament of anointing on healthy people has been attested to in liturgical monuments since the 10th century. They say that along with the sick person on whom the oil was performed, his household members were also anointed with oil. In addition to the “accompanying” anointing of the healthy, in the Greek Church the sacrament was performed deliberately over them. The Jerusalem Charter prescribed the Rite of Anointing to be performed equally by “the healthy and the sick.” In addition to the fact that Unction was performed on individuals, general anointing with oil was performed on certain days of the year. Since the 17th century in Rus', general blessing of oil was performed on the healthy in all cathedrals and monasteries. But by the end of the 18th century it was performed only in the Moscow Assumption Cathedral, in the Trinity-Sergius Lavra, and some other monasteries and cities. Nowadays such general Unction is performed on the Worship of the Cross or Holy Week and on the eve of Holy Thursday or Holy Saturday. To perform the Blessing of Anointing on physically healthy people on other days, one should receive the blessing of the diocesan bishop. The sacrament is performed over healthy people in the temple.
The sacrament is not performed
1) over patients who are unconscious;
2) over violent mental patients;
3) the priest is prohibited from performing the Blessing of Anointing on himself.
The sacrament can be repeated over the same person, but not during the same continuously ongoing illness. Nowadays, it is widely practiced to perform the Blessing of Anointing simultaneously on several sick people with one rite and one oil.
The sacrament for sick people is usually performed in church, but if it is impossible to deliver a seriously ill person, it can also be given at home. When unction is combined with confession and Communion of the sick person, then first the sequence of confession is performed, then the consecration of oil and, finally, the Communion of the Holy Mysteries.
In case of mortal danger, immediately after confession, a shortened rite of Communion is performed, and if the patient has not yet lost consciousness, the sacrament of anointing is performed over him. It is considered perfect 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 sequence. In the absence of mortal danger for the patient, the sacrament of the Blessing of Anointing is not combined with the Communion of the Holy Mysteries of Christ, although preliminary confession is desirable.
About the place and time of the sacrament
The sacrament of consecration of oil is performed in Orthodox churches, and, if necessary, in the home of a patient or in a hospital. The time of its celebration can be any day of the church year and any time of the day or night. In case of mortal danger to the patient, the sacrament must be performed by the priest immediately.
About the substance of consecration of oil and its use in the rites of the sacrament
The substance of the sacrament is oil (oil), which for the ancients was a special substance that had exceptional significance in their lives. Oil has already been discussed before, in the chapter “Consecration of Oil” in the sacrament of baptism. Here we can only add that its unique natural properties, such as fluidity, flammability, softening and preservative qualities, immiscibility with water, determined its widest use in various areas of ancient man’s life - from cooking to medicine.
As can be seen from the writings of Galen and Celsus, the ancient Greeks and Romans attached great importance to rubbing with various oils for healing from many diseases. In ancient Israel, the healing properties of the oil were used as one of the means of cleansing lepers (See: Lev. 14; 15-18).
In addition to oil, several other components are used in the sacrament of consecration of oil, which are worth special mention. These are wine, water and wheat. For the first time, manuscripts from the 12th century speak of the use of water and wine in the sacrament of holy oil. According to them, when performing prayer oil in the Sinai Monastery, Epiphany water and wine were poured into the lamp. In Slavic handwritten Trebniks, the use of wine is noted along with oil. In a 15th-century source belonging to the Sofia Library, we read about the performance of the sacrament: “We place a table in the middle, it is covered clean, on it is a dish with wheat, in it is a candilo with wine, and if there is no wine, then there is water.”
Thus, both wine and water had, according to the compilers of the rite of the sacrament, the same healing properties. Now water is practically not used in the sacrament of consecration of oil. This happens only in those places of the Ecumenical Orthodox Church where wine is rare or where the tradition of drinking water has been preserved since ancient times.
Wheat used in the sacrament has its own symbolism: renewal of physical and spiritual life and hope for a future resurrection.
Rite of the Sacrament of Anointing
“The service of the holy oil, sung from seven priests assembled in a church or in a house.”
Scheme of the rite of consecration of oil
“Following the Holy Oil” is conventionally divided into three parts.
1. Prayer singing
The initial cry: “Blessed is our God...”.
Chorus: Amen.
“Ordinary beginning”: Trisagion after “Our Father...” ()
Psalm 142.
Small Litany.
Alleluia.
Repentant troparia.
Psalm 50.
Canon with irmos: “The sea of the red abyss...”.
Trisagion according to “Our Father...”.
Troparion: “Swift in intercession...”
2. Blessing of the oil
Peaceful (great) litany.
Prayer for the blessing of oil.
Troparions to the Lord, the Mother of God, and the saints.
3. Anointing the sick person with oil
Prokeimenon, Apostle, Gospel.
A special litany.
Prayer of one of the seven priests.
Anointing the sick person while reading the prayer “Holy Father...”.
Placing the Gospel on the head of the sick person while reading the prayer “Holy King...”.
A special litany.
Asking the sick for forgiveness from the priests.
Prayer singing
Prayer singing - the first part of the rite - is a shortening of Matins, performed during the days of fasting. The priests (or priest) performing the sacrament stand in front of the table facing the icons, holding unlit candles in their hands. One of the clergy burns the icons, the table on which the Holy Gospel and all the accessories lie, as well as the sick person.
The service begins with the exclamation of the priest: “Blessed is our God, always, now and ever, and unto ages of ages.”
Chorus: "Amen."
Then the “usual beginning” is read: the Trisagion according to “Our Father”, the composition of the prayers in which is described above.
“Lord, have mercy” – 12 times;
"Glory, even now";
“Come, let us worship...” (three times).
Psalm 142: “Lord, hear my prayer...” helps a person to realize his current situation and the state in which he resorts to this saving sacrament: “Lord! Hear my prayer... The enemy pursues my soul, trampled my life into the ground, forced me to live in darkness, like those long dead, and my spirit became sad within me, my heart became numb within me.”
The ritual of the sacrament continues with the theme of repentance and awareness of one’s weakness. Hallelujah sounds, its repentant verses: “Have mercy on me, O Lord, for I am weak” and immediately the repentant troparia (“Have mercy on us, O Lord”) and Psalm 50 are sung – the pinnacle of the penitential psalms of King David.
After the repentant troparions and the 50th psalm, the canon about oil is sung. In it, the priests ask the Lord to “with the oil of compassion comfort the souls ... and human bodies” and “to give grace from above to the afflicted.” In the “prayer of oil” there are petitions: “With ineffable love, Most Gracious Lord, show mercy to Thy servant, with the cover of Thy glory grant him health and relief from ailments.”
Next follow the stichera, in which the same thought is expressed: “By the anointing of Thy oil and the priests, O Lover of mankind, by the touch of Thy servant sanctify from above, free the ailments of freedom, cleanse spiritual filth..., deliver from temptations, the situation of marriage [The situation of marriage - drive away trouble], consume sorrows [ Consume - destroy]...".
The prayer service ends with prayers: the Trisagion according to “Our Father” and the singing of the troparion “Swift in intercession...”.
Blessing of anointing oil
The litany is proclaimed: “Let us pray to the Lord in peace,” in which the petition sounds: “To be blessed with this oil, with the power and effect and influx of the Holy Spirit.”
The oil for consecration is poured into an empty vessel (qandilo) standing in the wheat; wine is added there and mixed with a spoon. The wine added to the oil symbolizes the Blood of Christ shed by Him on the Cross. Then seven candles located around the oil and all those candles held by those present are lit.
The leading priest begins to read the “prayer of oil,” and the concelebrating priests echo him in a low voice, reading the same prayer. In prayer they ask that the Lord 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. After the prayer, troparia are sung - to Christ the Savior, the holy Apostle James, St. Nicholas the Wonderworker, St. Demetrius the Myrrh-Streamer, the healer Panteleimon, the holy unmercenaries, St. John the Theologian and the Most Holy Theotokos.
Anointing the sick with oil
The third part of the rite of the sacrament of consecration of oil includes the sevenfold anointing of parts of the sick body with consecrated oil (forehead, nostrils, cheeks, lips, chest and hands). Moreover, each of these seven anointings is preceded by the reading of the Apostle, the Gospel, a short litany and a prayer for the healing of the sick and the forgiveness of his sins.
First reading. 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 consecration of oil (James 5; 10-16). Then the chief presbyter reads the First Gospel (Luke 10; 25-37) about the Samaritan, facing the sick man. Following this, 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, the oil of gladness, the robe of royalty, the armor of strength, to drive away all the devil’s actions, an innocuous seal, eternal joy.
After this, a special litany is said, and then the priest reads the first prayer. The first anointing of the sick person with consecrated oil is performed. This is done by the priest who read the first Gospel. Taking the pod in his hand, he dips it in the oil and anoints his forehead, nostrils, cheeks, lips, chest and arms (on the inside and back) in a cross shape. At the same time, the secret prayer 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 (Thy servant, named) from the bodily harm that is holding him (her) and spiritual infirmities and revive it with the grace of Thy Christ, the prayers of our Most Holy Lady Theotokos and Ever-Virgin Mary, the intercession of the Honest Heavenly Bodiless Powers, the power of the Honest and Life-giving Cross, the honorable glorious prophet, the Baptist and Baptist John, the glorious and all-validated apostles, saints glorious and victorious martyrs, our reverend and God-bearing fathers, saints and healers of the unmercenary Cosmas and Damian, Cyrus and John, Panteleimon and Ermolai, Sampson and Diomedes, Photius and Anicetas, saints and righteous Godfather Joachim and Anna and all the saints.
For You are the Source of healing, our God, and we send up glory to You with Your Only Begotten Son and Your Consubstantial Spirit, now and ever and unto ages of ages. Amen".
This prayer is repeated by each of the seven priests after the next reading of the Apostle and the Gospel. If the sacrament is performed by one priest, then he alone reads it at each anointing. Once the anointing is completed, one of the candles on the platter is extinguished.
Second reading. The following conception is read from the Apostle, and then the Gospels. The Apostolic reading (Rom. 15; 1-7) contains a command to the strong to bear the infirmities of the weak and, following the example of Christ, to please not themselves, but their neighbors.
The second Gospel (Luke 19; 1-10) tells about the publican Zacchaeus, who turned to faith after Jesus Christ visited his home. This is followed by the prayer “Holy Father...” and the second anointing of the sick person.
The third reading (1 Cor. 12; 27-13; 8) contains a list of the various ministries of the members of the Church of Christ, and also speaks of love as the main goal of Christian life.
The Third Gospel (Matthew 10; 1, 5-8) talks about how the Lord sent disciples to preach in Judea and gave them the power to cast out unclean spirits, heal every illness and raise the dead. This is followed by the prayer “Holy Father...” and the third anointing of the sick person.
The fourth reading (2 Cor. 6; 16-7; 1) says that true believers are temples of the Living God, and calls on them to cleanse themselves from all filthiness of the flesh and spirit.
And in the fourth Gospel reading (Matthew 8: 14-23) it is spoken of the Savior’s healing of Peter’s mother-in-law, who was lying in a fever, and of many demoniacs. This is followed by the prayer “Holy Father...” and the fourth anointing of the sick person.
The fifth reading (2 Cor. 1; 8-11) says that deliverance from sorrows and persecution is from the Lord, so let us “trust not in ourselves, but in God, who raises the dead.”
In the fifth Gospel reading (Matthew 25; 1-13) the Lord’s parable is given about the five wise and five foolish virgins who, through foolishness, remained outside the wedding feast, symbolizing the Kingdom of Heaven. The parable ends with the exhortation: “Watch therefore, for you know neither the day nor the hour in which the Son of Man will come. This is followed by the prayer “Holy Father...” and the fifth anointing of the sick person.”
The sixth reading (Gal. 5; 22-6; 2) calls on Christians: “Bear one another’s burdens, and in this way fulfill the law of Christ.”
The sixth Gospel (Matthew 15; 21-28) tells of the great faith of the Canaanite wife, through which the Lord granted healing to her daughter. This is followed by the prayer “Holy Father...” and the sixth anointing of the sick person.
The seventh and final reading (1 Thess. 5; 6-18) contains the call of the Apostle Paul to console the faint-hearted, support the weak, and forgive evil. It ends with the words: “Rejoice always. Pray without ceasing. In everything give thanks, for this is the will of God in Christ Jesus for you.”
The seventh Gospel (Matthew 9; 9-13) tells how Matthew was called from the tax collectors by the Lord and became an apostle. It also leads the words of Jesus Christ to the Pharisees who grumbled against Him: “Go, learn what it means: I want mercy, and not sacrifice? For I came not to call the righteous, but sinners to repentance.”
After completing the last, seventh, anointing, the clergy stand in the center and the believers who received the sacrament surround them, and the primate, having opened the Holy Gospel, places it in writing on their heads and says a prayer to the Lord Jesus:
“... 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 hand, strong and strong, as in this Holy Gospel, my fellow servants hold (or: I hold) on the head of the slave Thy (Thy servants, name) and I pray (with them) and ask Thy merciful and unforgettable love for mankind, O God, our Savior, Thy prophet Nathan granted forgiveness to David, who repented of his sins, and received Manasseh’s prayer for repentance. Accept Thy servant (Thy servant, named), who repents (repents) for his sins with Your usual love for mankind, despising all his (her) sins...”
Then the priest, having removed the Gospel, gives it to everyone who has received the sacrament of unction. Then follows a short litany about mercy, life, health and salvation and forgiveness of future sins. Stichera are sung to the holy unmercenary healers and the Mother of God, and there is a dismissal. After this, those who have received the sacrament must bow to its performers three times with the words:
“Bless, holy fathers (or: holy father) and forgive me, a sinner (sinner)” (three times) and receive a priestly blessing.
