Basil the Great) should be celebrated. Therefore the complete Liturgy is allowed during the Great Fast only on Saturday, Sunday, the Feast of the Annunciation, and Holy Thursday. The Sacred Elements are consecrated at the Liturgy on those days, and thereafter are preserved in the tabernacle, on the holy Altar.

The Liturgy of the Presanctified consists of Vespers, with special Prayers together with a portion of the ordinary Liturgy, omitting its most important part, namely, the consecration of the Holy Gifts; and the Third, Sixth and Ninth Hours (with the Typical Psalms) are used in a particular manner at the beginning.

(2) The Minéya is a set of twelve volumes containing the services for every day in the year, with the proper Hymns for the Saints of the day, and so forth. In addition, there are the Minéya of the Feasts, and the Pentecostarion (with the services for Easter-tide); and the Triédion, which contains the services, day by day, for the Great Fast.

(3) The Priest by his exclamation sets forth, as it were, that our forefathers the Prophets, from whose writings we have heard and shall hear Lessons, were illumined by the same light which still enlightens all

men.

(4) As in the early Church there were always some among the Catechumens who were soon to be baptized (illumined), that is to say, in Easter week, this special Litany was inserted for them in the Liturgy of the Presanctified (where alone it is used) after Mid-Fast, or the Adoration of the Cross. But on Saturdays and Sundays, at the Liturgy of St. John Chrysostom, or of St. Basil the Great, it is not used.

(5) At the Liturgy of the Presanctified Gifts, after the Grand Entrance, the curtain is, as a rule, not completely, but only half drawn; because it is fully drawn at the full Liturgy after the Grand Entrance. The Entrance commemorates the Lord’s going to his suffering, which is the inconceivable mystery of men's salvation, and had been hid from many ages and generations (Col. i. 26). At this time the Presanctified Gifts are on the Altar, and the people (when the curtain is drawn aside), beholding the sacrifice offered for the sins of the world, with boldness call upon God, the heavenly Father, and say: "Our Father.”

(6) At the Liturgy of the Presanctified Gifts there is no elevation of the Body of Christ; because, as it represents the elevation of the Lord upon the Cross, it has already been made during the Liturgy at which the Gifts were consecrated.

VI.

THE RITE OF HOLY BAPTISM AND HOLY CHRISMATION. (t) It will be observed that this rite remains in its ancient form; that is to say, as arranged for adults the Catechumens being all adults in the early Church.

The removal of the Catechumen's garment signifies the putting off

of the old man and of his sinful life, inasmuch as this Order is required only in the baptism of adults; that is, of persons above seven years of age, who are received only after due examination and their own expressed desire to be baptized. With such, also, the procedure differs, according as they may be Jews, Mahometans, or members of some other non-Christian body; in which case, each must specifically renounce the errors of his former belief. But the rite is alike for all Infants (that is, persons under seven years of age), whether they be of Orthodox or non-Orthodox parents; and of them, through their Sponsor, only the third catechizing, to which the answer is the Symbol of the Faith (the Nicene Creed), is required.

Three tapers are lighted and placed upon the font itself to typify the Holy Trinity, in whose name Baptism is administered. The Sponsors also hold tapers, to signify their faith in the illumination which the Holy Mystery (Sacrament) confers upon the soul of the person baptized that the baptized person passes from darkness into light, and becomes a child of the light. For this reason, also, Baptism is called "Illumination.”

The font typifies Noah's ark.

Holy Baptism is a Sacrament through which a man is born once only in spiritual birth; therefore it is not repeated, if it has been regularly performed, through triple immersion, in the Name of the Father, and of the Son, and of the Holy Spirit.

If any doubt exists as to whether it has previously been performed or not, the formula “if not already baptized" must be interpolated. The rule is that it shall be administered in church; but in case of necessity it may be administered in a private house. In extremity, a layman may baptize; and the Baptism is not repeated, though the Chrismation is afterwards performed, if the child live. Though immersion is prescribed, a child may be baptized by affusion in case of extreme weakness or mortal danger; and those baptized by affusion in such cases (or persons who have been so baptized in other Christian Churches, when they join the Eastern Catholic Church) are not rebaptized, but are only anointed with the holy Chrism.

It is not customary for either father or mother to be present at the baptism; though it is not forbidden for the father. Provided forty days have elapsed since the birth of the child, the mother is permitted to be present.

For a man or boy, one sponsor (male) not younger than fifteen years of age is indispensable. For a woman or girl one female sponsor not younger than thirteen years of age is indispensable. The Church does not forbid other sponsors. The sponsor ought to be a member of the Holy Orthodox Apostolic Church of the East; but if a member of another Church should, for any reason, stand sponsor, he (she) is required to recite the Symbol of the Faith of the Orthodox Church. In such case a non-Orthodox man or woman may stand as additional sponsor.

(2) That is to say, endowed with reason and speech, in contradistinction to the dumb animals.

(3) From the west comes darkness; and Satan, who is darkness, and whom the Catechumen must renounce, has his dominion there. The uplifted hands of the Catechumen indicate the realm of the evil spirits of the air.

(4) The Catechumen turns his face to the east, because light proceeds thence. The white vestments and the lights typify spiritual joy in the illumination of the person through holy Baptism.

(5) This is called “the oil of gladness" because the person baptized is thereby engrafted into the good olive-tree, Jesus Christ, having been, as it were, a branch wrested from a wild olive-tree. As the Lord sent to the people in Noah’s ark a twig of olive by a dove, in token of reconciliation and salvation, so the sign of the cross is made above the water with the oil, in token that the waters of baptism serve to reconcile man with God, through the mercy of God therein manifested, and save from the taint of sin (Rom. xi. I7).

(6) Anointment with the holy Chrism (Chrismation) is a Sacrament whereby the recipient, through the anointing of various parts of the body in the name of the Holy Spirit, receives the gifts of the Holy Spirit, to rear and strengthen him in the spiritual life, and to render him strong, firm and invincible in faith, in love and hope; in boldness, that without fear he may confess before all men the name of Christ : that he may grow in all virtues, free himself from the Evil One and all his guile, and preserve his soul in purity and righteousness (I John ii. 20; 2 Cor. i. 21, 22). After anointment with the holy Chrism the child is a member of Christ’s Church, and receives the holy Communion, without preliminary confession, until he reaches the age of seven years. Beginning with that age confession is obligatory.

(7) The circle typifies eternity. Therefore the triple circling of the font with lighted tapers signifies that the newly baptized (illumined) person has entered into eternal union with Christ, the Light of the world.

(8) The three Oflices (a) Prayers at the Reception of a Catechumen; (b) Holy Baptism and Chrismation; and (c) Ablution, which were formerly celebrated separately are now commonly joined together in one service. In the early Church the Catechumen wore his robe of purity for eight days, which he spent in fasting and prayer.

(9) The words of the Apostle (1 Cor. vi. II).

(to) The shearing of the hair signifies that the newly baptized person has dedicated himself to the service of God, and to obedience; because the cutting of the hair has always been the symbol of submission and servitude. It is also symbolical of the scriptural offering of the first-fruits.

VII.

THE RITE OF HOLY MATRIMONY.

(I) Tapers are given to those who plight their troth and to bridal pairs to symbolize the purity of their lives, which shine with the light of virtue (John iii. 20—21). The morning, immediately after the celebration of the Divine Liturgy, is regarded by the Church as the proper time for the solemnization of Marriage (although this time is not obligatory), in order that the bridal pair may receive this Sacrament fasting. The rite is not solemnized on all days of the year, but is forbidden during Fasts; on the Eves of Great Feasts; during Easter week; and on some other days.

(2) The rubric prescribes a gold ring for the man, to typify his greater worth and authority; and a silver ring for the woman, to typify her scriptural subjection to her husband, as the head of the wife. In modern practice the rings are, as a rule, both of gold; and the bridal pair themselves make the prescribed exchange in the Russian Church, but not in the Greek Church.

(3) It is customary, at the beginning of this Office, to lead the bridal pair upon a piece of new, rose-coloured material (or a new rug), which is spread before the lectern. In olden days the Russian Tzars and their brides were led upon a piece of flowered silken material and sable skins (sometimes as many as forty in number), which were intended as emblems of happiness and plenty in the new path upon which they were entering. This is the significance in general.

(4) The crowns represent the honour and reward bestowed upon the wedded pair for the purity of their lives. In Greece the crowns are woven of olive leaves (emblematic of fruitfulness), or of laurel, intertwined with flowers. But in Russia, metal crowns are kept in the churches. They are adorned with holy pictures (ikéni); that of our Lord Jesus Christ being upon the crown of the bridegroom, and that of his holy Mother upon that of the bride.

(5) Wine is used in the Sacrament of Marriage, because at the marriage in Cana of Galilee, which our Lord blessed with his presence, the water converted into wine by a miracle was served. The “common cup" of weal and woe is given to the bride and bridegroom in token that they ought to dwell in unbroken concord, hold and use, undivided, their acquisitions, and share equally the cup of joy and sorrow. In Greece they are given bread soaked in wine, having the same significance.

(6) The circle typifies eternity. By this circling round the lectern. upon which lie the book of the Gospels and the cross, the bridal pair signify their oath forever to preserve their marriage bond, until death shall break it. The triple circling is in honour of the Holy Trinity, which is invoked to hear witness to their oath.

(7) Saint Constantine and Saint Helena are invoked because they

were the disseminators (in the tenth century) of the Orthodox faith; and Saint Procopius is invoked because he instructed the twelve women to go to their death of martyrdom as to a marriage feast. The Exhortation is generally made immediately after this Benediction, instead of at the point originally prescribed. (See page 294.)

(8) In the early Church, the crowns (of olive leaves) were worn for a week.

(9) This second Order of Marriage is used only when both bride and bridegroom have been previously wedded. When either is now married. for the first time, the preceding Order is used. The holy Church permits second and even third marriages, but unwillingly. Nicephorus, Patriarch of Constantinople, commanded that persons who entered into a second marriage should not be crowned, and should be deprived of the holy Communion for the space of two years. Persons who entered into a third marriage were debarred from the Communion for five years. This rule is not observed at the present day, but explains this separate Order for Second Marriage.

VIII.

ORDINATIONS.

(I) The Sub-Deacon in his service typifies the service of the angels. Accordingly, at his ordination he is invested with the stole, which he girds about him crosswise, thereby symbolizing the wings with which the Cherubim veil their faces as they stand before the throne of God.

(2) As no man is ordained to the Diaconate unless he be already a Sub-Deacon, it is now customary (if he be not already a Sub-Deacon) to ordain him to that degree on the same day upon which he receives the Laying-on of Hands to the Diaconate. As he cannot marry after he has received this degree (of Sub-Deacon), he must be already married if he is to become a parish priest; that is, unless he has elected to become a monk. As he does not celebrate the Sacrament of the Eucharist but only serves at it, he is ordained after the consecration of the Holy Gifts.

(3) The first "command" is addressed to the people, the second to the clergy, and the third to the Bishop. In the early days of Christianity the people and the clergy of the local church had a voice in the election of Bishops, Priests and Deacons, in the sense that the choice made by the Bishops was announced to them, with the object of obtaining their testimony in regard to the qualities of the Candidates, and of giving them an opportunity to declare for or against the choice. Later on, owing to difficulties, the influence of the people upon the selection of their Bishops was restricted. In the choice of Priests and Deacons the people never had as much to say as in that of their Bishops. The "command" addressed to them preserves the tradition of their right to pronounce upon the candidate's fitness.