The Sacrament of the Holy Myron, is a holy Sacrament, in which we receive the seal of the Holy Spirit and become strong and perfect Christians and soldiers of Jesus Christ.
Meaning of the word Myron
The names of this sacrament at present in use are, for the Western Church: confirmation,
Chrismation; and for the Eastern Church: the Holy Myron (Chrism).
In Syriac/Aramaic is called:
ܢܘܪ
Moroon Qadisho (the Holy Moroon)
•
ܬ ܕ Meshho d-mshihootho (Anointing oil)
• The word ‘Myron’ is a Greek word (Μυρον) which means: an unguent, ointment,
fragrant perfume, sweet oil, and chrism. In Syriac/Aramaic language ܢܘܪ is
derived from ܪ which means Myrrh, indicating the death of Christ.
The main elements of the Holy Myron is oil of olives and balsam, blessed by the head of the
Church (Patriarch) in a special manner and used in the administration of certain sacraments
and in the performance of certain ecclesiastical functions. For chrism to serve as valid matter
for the Sacrament of Confirmation it must consist of pure oil of olives, and added some spices
written in the Holy Bible. These two conditions are certainly necessary for validity; moreover
it is probable that there should be an admixture of balsam, and that the blessing of the chrism
should be special, in the sense that it ought to be different from that which is given to the oil
of the sick or the oil of catechumens.
In its primitive meaning the word chrism, like the Greek Χρισμα (Khrizma) chrisma, was
used to designate any and every substance that served the purpose of smearing or anointing,
such as the various kinds of oils, unguents, and pigments. This was its ordinary signification
in profane literature, and even in the early patristic writings. Gradually however, in the
writings of the Fathers at all events, the term came to be restricted to that special kind of oil
that was used in religious ceremonies and functions, especially in the administration of the
Sacraments of Baptism and Confirmation.
This Origin could be traced to our fathers the apostles who granted this Sacrament by the
laying of their hands after Baptism, as we read in the Book of Acts when St. Peter and St.
John laid hands on the people of Samaria who were baptized in the name of the Lord Jesus,
and so received the Holy Spirit (Acts 9:2-6).
As the laying of hands for the dwelling of the Holy Spirit is a specific rite of the fathers the
Apostles and their successors the Bishops, and as the regions of mission increased,
consequently the number of believers and those who entered faith increased. It was not
possible for the Apostles to wander around all the countries and cities to lay hands on the
baptized, so they established anointment by Myron as an alternative for the laying on of hands
for the Holy Spirit’s indwelling.
The first who made the Myron were the fathers the Apostles as they kept certain fragrant oils
which were on the body of the Lord Jesus during His burial, and they added the spices which
were brought by the women who prepared them to anoint Jesus' body on Easter Sunday.
The apostles melted all these spices in pure olive oil, prayed on it in the Upper Room in Zion
and made it a holy ointment to grant the gift of the Holy Spirit to the baptized. It is also used
in the Sanctification of Baptismal water, consecration of Churches, and church altars and
vessels. They decided that their successors the Bishops, must renew the making of the Myron
whenever it was needed, by incorporating the original oil with the new.
The Sacrament of Confirmation is a striking instance of the development of doctrine and
ritual in the Church. We can, indeed, detect much more than the mere germs of it in Holy
Scripture; but we must not expect to find there an exact description of the ceremony as
presently performed, or a complete solution of the various theological questions which have
since arose. It is only from the Fathers and the Schoolmen that we can gather information on
these headlines.
We read in the Acts of the Apostles (8: 14-17) that after the Samaritan converts had been
baptized by Philip the deacon, the Apostles "sent unto them Peter and John, who, when they
were come, prayed for them, that they might receive the Holy Spirit; for he was not yet come
upon any of them, but they were only baptized in the name of the Lord Jesus; then they laid
their hands upon them, and they received the Holy Ghost".
Again acts (19: 1-6): St. Paul "came to Ephesus, and found certain disciples; and he said to
them: Have you received the Holy Spirit since ye believed? But they said to him: We have not
so much as heard whether there be a Holy Spirit. And he said: In what then were you
baptized? Who said: In John's baptism. Then Paul said: John baptized the people with the
baptism of penance . . . Having heard these things, they were baptized in the name of the Lord
Jesus. And when Paul had imposed his hands on them, the Holy Spirit came upon them, and
they spoke with tongues and prophesied".
From these two passages we learn that in the earliest ages of the Church there was a rite,
distinct from baptism, in which the Holy Spirit was conferred by the imposition of hands, and
that the power to perform this ceremony was not implied in the power to baptize. No distinct
mention is made as to the origin of this rite; but Christ promised the gift of the Holy Spirit and
conferred it. Again, no express mention is made of anointing with chrism; but we note that the
idea of unction is commonly associated with the giving of the Holy Spirit. Christ (Luke, iv,
18) applies to Himself the words of Isaiah (lxi, 1): "The Spirit of the Lord is upon me,
wherefore he hath anointed me to preach the gospel".
St. Peter (Acts 10: 38) speaks of "Jesus of Nazareth: how God anointed him with the Holy
Spirit".
St. John tells the faithful: "You have the unction (chrism) from the Holy One, and know all
things"; and again: "Let the unction [chrism], which you have received from him, abide in
you" (I Ep., 2: 20, 27).
A striking passage, which was made much use of by the Fathers and the Schoolmen, is that of
St. Paul: "He that confirmed us with you in Christ, and hath anointed us, is God, Who also
hath sealed us, and given us the pledge of the Spirit in our hearts" (II Cor. 1: 20, 21). No
mention is made of any particular words accompanying the imposition of hands on either of
the occasions on which the ceremony is described; but as the act of imposing hands was
performed for various purposes, some prayer indicating the special purpose may have been
used: "Peter and John . . . prayed for them, that they might receive the Holy Spirit". Further,
such expressions as "signing" and "sealing" may be taken as referring to the character
impressed by the sacrament: "You were signed with the holy Spirit of promise"; "Grieve not
the holy Spirit of God, whereby you are sealed unto the day of redemption" (Eph. 1: 13; 4:
30). See also the passage from II Cor. quoted above. Again, in the Epistle to the Hebrews (6:
1-4) the writer reproaches those whom he addresses for falling back into their primitive
imperfect knowledge of Christian truth; "whereas for the time you ought to be masters, you
have need to be taught again what are the first elements of the words of God" (Heb. 5: 12). He
exhorts them: "leaving the word of the beginning of Christ, let us go on to things more
perfect, not laying again the foundation . . . of the doctrine of baptisms, and imposition of
hands", and speaks of them as those who have been "once illuminated, have tasted also the
heavenly gift, and were made partakers of the Holy Spirit". It is clear that reference is made
here to the ceremony of Christian initiation: baptism and the imposition of hands whereby the
Holy Spirit was conferred, just as in Acts 2: 38. The ceremony is considered to be so well
known to the faithful that no further description is necessary. This account of the practice and
teaching of the Apostles proves that the ceremony was no mere examination of those already
baptized, no mere profession of faith or renewal of baptismal vows. Nor was it something
specially conferred upon the Samaritans and Ephesians. What was done to them was an
instance of what was generally bestowed. Nor was it a mere bestowal of charismata; the Holy
Spirit sometimes produced extraordinary effects (speaking with divers tongues, etc.), but
these were not necessarily the result of His being given. The practice and teaching of the
Church at the present day preserve the primitive type: the imposition of hands, the gift of the
Holy Spirit, the privileges of the episcopate. What further elements were handed down by
tradition will be seen presently.
See also: Heb. 6:2 - Paul gives instruction to the Hebrews about the laying on of hands, in
reference to confirmation, not ordination. The early Church laid hands upon the confirmed
to administer the sacrament of confirmation.
Heb. 6:2 - this verse also refers to the cycle of life and its relationship to the sacraments -
baptism, confirmation, death and judgment - which apply to all people.
John 6:27 - Jesus says the Father has set His seal on Him. As the Father sets His seal on
Jesus, so Jesus sets His seal on us on the sacrament of baptism, and later, in the sacrament of
confirmation.
Rev. 9:4 - the locusts could not harm those with the seal of God upon their foreheads. See
also Rev. 14:1 and 22:4.
In passing from Holy Scripture to the Fathers we naturally expect to find more definite
answers to the various questions regarding the sacrament. From both their practice and their
teaching we learn that the Church made use of a rite distinct from baptism; that this consisted
of imposition of hands, anointing, and accompanying words; that by this rite the Holy Spirit
was conferred upon those already baptized, and a mark or seal impressed upon their souls; In
examining the testimonies of the Fathers we should note that the word confirmation is not
used to designate this sacrament during the first four centuries; but we meet with various
other terms and phrases which quite clearly refer to it. Thus, it is styled "imposition of hands",
"unction", "chrism", "sealing", etc. Before the time of Tertullian (A.D. 206) the Fathers do not
make any explicit mention of confirmation as distinct from baptism. The fact that the two
sacraments were conferred together may account for this silence. Tertullian (De Bapt., vi) is
the first to distinguish clearly the three acts of initiation: "After having come out of the laver,
we are anointed thoroughly with a blessed unction according to the ancient rule . . . The
unction runs bodily over us, but profits spiritually . . . Next to this, the hand is laid upon us
through the blessing, calling upon and inviting the Holy Spirit," Again (De resurr, carnis, n,
8): "The flesh is washed that the soul may be made stainless. The flesh is anointed that the
soul may be consecrated. The flesh is sealed that the soul may be fortified. The flesh is
overshadowed by the imposition of hands that the soul may be illuminated by the Spirit, The
flesh is fed by the Body and Blood of Christ that the soul may be fattened of God."
What is anointing of the Holy Spirit?
It is the reception of the Holy Spirit. People received the Holy Spirit in different forms:
a) Holy Spirit abided upon our Lord in the form of a dove.
b) The Holy Spirit acted on the Apostles when our Lord breathed on them.
c) On the apostles as tongs of fire.
d) The Samaritans and Ephesians received the Holy Spirit when the apostles laid their
hands on them.
e) During the apostolic times by chrism - “But you have an anointing (KJV and Scofield
uses the word unction) from the Holy One, and you know all things.” (1 John 2:20)
Was there Holy Myron (Oil) during the apostolic time?
Yes, Refer to Mark 6, James 5:1, 1 John 2:20, 27.
• “They drove out many demons, and they anointed with oil, many who were sick” (Mark
6:13)
• “Is any one among you sick? He should summon presbyters of the church and they
should pray over him and anoint [him], with oil in the name of Lord.” (James 5:1)
• “But you have anointing that comes from the holy one” (1 John 2:20.)
• “As for you, the anointing that you have received from him remains in you” (I John
2:27)
Two words are used, anointing and unction. Both KJV and Scofied Bibles use the word
Unction. When St. John uses the word ‘Anointing’ it means the ‘act of anointing’. The word
used in the original Syrian version is ‘Mushihooso’ (anoint) for anointing. [George Lamsa’s
English translation uses the word ‘anointing’]. We also have to remember that John’s mother
tongue was Aramaic (Syriac). His usage was correct. Again, the early church fathers have
written about Chrism. So it is obvious that anointing is not a mental phenomenon, but the
receiver receives it through a visible, physical act, performed by a person of authority (Apostles
bishops, and elders).
When John talks about anointing in 1 John 2:27, he means anointing with chrism. “As for you,
the anointing that you received from him remains in you, so that you need not need anyone to
teach you” (1 John 2:27). St. John exhorts the believers to fight against heretic views.
In the Jewish community, only a privileged few were able to receive unction. The apostles
made it applicable to all who were baptized, as recorded by John.
The people of Samaria and Ephesus were baptized but did not have the Gift of the Holy Spirit.
The apostles had to come and "lay their hands on them" so that they may receive the Holy
Spirit. This proves that one will not receive the blessings of the Holy Spirit by baptism in water
alone.
Is anointing of the Holy Spirit (Chrism) only a psychological feeling?
Never, because we see that:
1) The Holy Spirit abided upon our Lord in the form of a dove and on the apostles in the form
of fire.
2) Our Lord gave the Holy Spirit to the apostles by breathing on them.
3) The apostles gave the Holy Spirit by laying their hands on the recipient.
Therefore the recipient receives the Holy Spirit by a visible act by an authorized person and is
not a mere psychological feeling.
From 1 John 2:27 (quoted above) it is clear that the apostles used chrism for the Gift of the
Holy Spirit. The word used in the Peshitta Bible is Maseehooso, meaning unction. John’s
language was Aramaic (Syriac).
Let us see what the early Church Fathers said
St. Theophilus (AD 181): “Are you willing to be anointed with the oil of God? It is on this
account that we are called Christians: because we are anointed with the oil of God." (174)
Tertullian (AD 160-240): “After coming from the place of washing we are thoroughly anointed
with a blessed unction, from ancient discipline by which in the priest hood they were
accustomed to be anointed with a horn of oil, ever since Aaron was anointed by Moses. So also
with us, the unction runs on the body but profits us spiritually, in the same way that Baptism is
itself a corporal act by which we are plunged in water, while its effect is spiritual we are freed
from sins. After this hand is imposed for a blessing, invoking and inviting the Holy Spirit”
(304)
St. Hippolytumus (AD 204) “Indeed, faith and love prepare oil and cleansing unguents for those
who are washed. But what were these unguents if not the commandment of Holy Word? And
what oil, if not the power of Holy Spirit? It is with these, after washing, that believers are
anointed as with sweet smelling oil.” (390)
Apostolic tradition: - After baptizing, “The presbyter says ‘I anoint you with holy oil in the
name of Jesus Christ’. … Then, pouring the consecrated oil into his hand and imposing it on the
head of the baptized, he shall say: I anoint you with holy oil in the Lord, Father Almighty and
Christ Jesus and the Holy Spirit. And signing on the forehead he shall kiss them and say ‘The
Lord be with you”(394I)
St. Cornelius: (AD 252) – (referring to Novatian, a heretic). “As [Novatian] seemed to die, he
received Baptism in the bed where he lay, by pouring – if, indeed, such a man can be said to
have received it at all. And when he recovered from his illness he did not receive the other
things, which in accord with the law of Church, it is necessary to have; nor he was sealed by the
bishop. And since this was not done, how could he have the Holy Spirit?” (547)
St. Cyprian (AD 254) “It is necessary for him that has been baptized also to be anointed, so that
by his having received chrism, that is, anointing, he can be anointed of God and have in himself
the grace of Christ. But in turn, it is by the Eucharist that the oil with which the baptized are
anointed is sanctified on the altar. He that has neither altar nor church, however, is not able to
sanctify that creature, oil” (592)
St. Ephraim (AD 308): - “the oil is the sweet unguent with which those who are baptized are
signed, being clothed with the armaments of the Holy Spirit” (725)
Laodicea council: - (Canon 48) “That those who have been illuminated are, after baptism, to be
anointed with celestial chrism, and thus become partakers in the kingdom of Christ” (745q)
St. Cyril (AD 315): - “And to you in like manner, after you had come up form the pool of
sacred streams, there was given chrism, the anti-type of that which Christ was anointed: and is
the Holy Spirit.” (841) “Beware of supposing this is ordinary ointment. For just as the Bread of
Eucharist after the invocation of the Holy Spirit is the simple bread no longer, but the Body of
the Christ, so also this holy ointment is no longer plain ointment, nor, so to speak, common
after the invocation. Rather it is the gracious gift of Christ and it is made fit for the imparting of
His Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your
forehead and to your other senses; and while your body is anointed with the visible ointment,
your soul is sanctified by the Holy and Life-creating Spirit” (842). “Just as Christ, after His
Baptism and the coming upon Him of the Holy Spirit, went forth and defeated the adversary, so
also with you; after Holy Baptism and the Mystical Chrism, having put on the panoply of the
Holy Spirit, you are to withstand the power of the adversary and defeat him, saying “ I am able
to do all things in Christ, who strengthens me.” (842a)
Those who ridicule anointing with oil, which is in vogue from the time of the apostles by
saying that "it is not in the scriptures" have to think carefully. From the above discussion and
quotes it is clear that the Holy Chrism was used for anointing from the time of St. John. All
ancient churches especially the Syrian Orthodox, the Coptic’s, etc…continue this till this date.
Here is the prayer of the Syrian Orthodox Church during the Baptism and Confirmation
ceremony – “(Name of the receiver) is sealed for the eternal life in the name of Father, Son and
living Holy Spirit, by chrism, which is the incense of Christ seal and sign of true faith and
completion of the gift of Holy Spirit”
The confirmation (anointing) done by laying hands by the apostles (Acts 8:17, 19; Heb. 6:2) is
still followed by the ancient eastern Churches at the time of baptism with a prayer for the gift of
the Holy Spirit.
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