The term Rites of Passage is an expression used
to indicate the traditions, customs and religious practices one
experiences as they progress from the cradle to the grave.
Conception
The Orthodox Church teaches that a foetus is a
person created in the image and likeness of God, as he/she has
been given the divine spark of life and is the dwelling place
of the Holy Spirit. Consequently, the Orthodox Church recognises
that abortions are contrary to God's Law and a form of murder.
The Orthodox Church rejects the modern concept that a woman is
master (or mistress) of her own body and can do with it as she
pleases. Hence, not only abortion, but also suicide are forbidden
and seen as grave sins. In pregnancy, a woman does everything
possible to ensure that her mental and physical state are healthy
for the sake of her unborn child. But, it is also important that
she ensures that her spiritual state is healthy, by regularly
attending Confession and receiving Holy Communion. An unborn child
receives more than nourishment from its mother, it also partakes
of Divine Grace from its parents, which will generally sustain
it until the child is born and receives the Grace of Baptism and
Chrismation.
Should a child die in utero, it is important for the mother to
contact her priest for counselling. On the fortieth day special
prayers will be said so that the mother may return to the congregation
and receive the Sacraments of Confession and Holy Communion.
Infancy
When a child is born, there are specific prayers
for the mother and child, to protect them both from evil whilst
the child grows and the mother recovers her health. It is important
to contact the priest on the day the child is born, so that he
may come to the hospital to read these prayers.
On the eighth day (the first day is the day the child is born),
it is customary for the child to be brought to church and the
prayers of naming the child are read. Usually the grandmother
will bring the child, as the mother is still recovering from delivery
and not expected to attend the church until after a forty day
period. The practice of the grandmother bringing the child permits
the expression of continuity from one generation to the other,
and involves the grandparents in a tangible and positive way,
on this most important of family occasions. Should there be no
grandmothers then one should seek advice from their priest.
On, or about, the fortieth day, the child is brought to church
to be baptised. Certainly, if the child is unwell it may be advisable
to baptise him/her before the fortieth day. Indeed, in cases of
dire emergency, there is a special shortened form of baptism which
can be performed immediately after a child is delivered, should
this be necessary. However, it is not a sound idea, nor spiritually
beneficial, to put off a child's baptism because of any secular
considerations. In preparing for Holy Baptism only the spiritual
well-being of the child should be a consideration.
Another important aspect of Baptism is the proper selection of
godparents. A child's parents need to consider that godparents,
called sponsors during the service, are given so that the child
may have responsible adults to assist in the spiritual development
of the child. Consequently, the appointment of non-Orthodox godparents,
or young children not yet mature in their faith, is a nonsense,
as neither of these groups can fulfil the obligations required
of Orthodox godparents towards their Orthodox godchild. Those
who accept the privilege of becoming godparents, need to be mindful,
that they will answer to God Himself for how they discharge their
spiritual duties.
In the parish of Our Lady's Dormition, baptisms are usually performed
on Saturdays, so that the newly baptised and chrismated child
may receive its first Communion the next day, at the Sunday liturgy.
This is a joyous occasion for the whole parish, for the mother
is greeted at the doors of the church by the priest and the prayers
for the Churching of Women are read. Then the child is taken to
the sanctuary to be presented to the Lord. A boy is carried into
the sanctuary whilst a girl is brought to the ambo. When the prayers
are completed the child is placed on the ambo for the mother to
pick up and bring to Holy Communion first, before the rest of
the communicants. The rest of the congregation who have witnessed
the rite, then congratulate the mother and child as members of
the Body of Christ on Earth. On this occasion the mother is strongly
urged to prepare herself for Confession and Holy Communion so
as to partake together with her child in the Divine Mysteries.
Adolescence
A child is considered not to be responsible for
its sins up to the age of seven years. After the child's seventh
birthday, the child should attend Confession prior to receiving
Holy Communion. However, as each child matures at its own rate,
there will be occasions when a child may be too immature for Confession
even at the age of seven years, or on the other hand, be ready
for Confession before their seventh birthday. In such cases, parents
should discuss the matter with their priest, so that the child
is brought to understand and love the Sacrament of Confession,
when it is appropriate for the child.
It is important to note that the preparation of a child for Confession
differs little from the preparation any Orthodox Christian should
undertake when wishing to be reconciled with God. Prayer, fasting
and self-examination are key elements of the cleansing process
which brings a person to Confession. Following the formal process
of confessing one's sins, the penitent must make a commitment
to improving one's life and striving to live according to God's
Will. Confession without commitment does not reconcile one to
God but becomes a travesty of the sacrament. In the case of children,
it is the sacred duty of the parents, and godparents, to prepare
them for self examination of their sins and repentance.
As the child grows, he/she should be encouraged to participate
in the life of the Church and the parish. Boys should be encouraged
to serve at the altar or sing in the choir. Girls should also
be encouraged to sing in the choir or join in the duties of the
parish sisterhood. It is important for children to see church
life as a regular and integral part of their lives, and not simply
as a Sunday, once a week, activity. Parish schools, youth conferences,
Bible study groups and other Orthodox youth organisations all
work towards instilling in young people a sense of belonging to
the Orthodox Church and living according to God's Will. Furthermore,
parents need to read to their children, and encourage them to
read for themselves, so as to continually develop their relationship
with God and spiritual things.
Young people should be actively encouraged to regularly participate
in the Sacraments and have a daily rule of prayer. The best form
of encouragement is always parental example. Parents need to remember
that the spiritual seeds they plant in their children at a young
age, although to all appearances seem to have been forgotten during
the teenage years, will come to fruition when their children are
grown and have need to teach their own children. The important
thing is not to ignore their spiritual growth, but gently remind
them of their Christian obligations.
Marriage
Before young people decide to marry, they need
to seriously consider the implications of marriage. All marriages
will have a period of adjustment and stress, and mixed marriages,
whether because of faith or nationality, have their own obstacles
and these should be addressed and agreed upon well in advance
of any permanent commitment to each other. Marriage, in the Orthodox
Church, is not a social contract but a sacrament, which unites
two individuals into one being, based on an indissoluble bond
of love.
There are many traditions and much symbolism associated with the
wedding preparations and the marriage service itself. It is important
to discuss the symbolic meaning of the service with the priest,
so that one may be able to partake of this holy mystery at a deeper
and more meaningful level.
The marriage service consists of two distinct parts: the Betrothal
and the Crowning. The Betrothal service is conducted at the entrance
to the church and culminates in the exchange of wedding rings.
The bridal party then moves to the centre of the church where
the Crowning is performed. This part of the service reminds one
that marriage is a form of sacrifice, no less meaningful than
the sacrifice of the martyrs, and that a good Christian marriage
is pleasing to God and a genuine path to salvation.
Healing
Many believe, through ignorance, that the service
of anointing the sick is a form of the Last Rites and a preparation
for death. This is totally opposite to the true nature of the
sacrament of healing. St James instructs that if one is sick,
to call the presbyters (priests) of the Church to pray for us,
and anoint the sick one with blessed oil and wine, for the healing
of the soul and the body. Consequently, the Orthodox Church always
seeks the Sacrament of Anointing the Sick as one of healing and
not one of extreme unction.
Death
The Orthodox Church is ever mindful of the spiritual
state of the dying and has a number of prayers which assist the
soul to pass from this world into God's care. First, and most
important of all, is the necessity of ensuring that a priest is
called to hear the last confession and administer Holy Communion
to the dying. This singularly important moment, depends upon the
family of the dying person making arrangements early enough for
the priest to visit the person in question, whilst he/she is still
able to communicate. If the dying person is beyond communicating,
the priest will not be able to administer Holy Communion, but
would generally read the Canon for the Departure of the Soul from
the Body. If the person is already deceased when the priest arrives,
then he will read the Canon After the Departure of the Soul from
the Body. As it may not be possible for the family of the departed
to be present at this time, it is important for the family to
have a requiem (panikhida) sung in church, when the family is
able to assemble. This service is referred to as the Panikhida
of the First Day.
The burial service is usually conducted on the third day as the
traditional teaching of the Church is that the soul leaves this
world on the third day and commences its ascent to God. However,
there may be circumstances when this is not possible and other
arrangements may be made in consultation with the priest.
As a general rule, the Russian Orthodox Church does not conduct
the burial service for suicides, cremations or non-Orthodox persons.
However, there are exceptions to the general rule and each case
is investigated on its own merits. If an exception is made, the
exemption will be granted by the local bishop after all the facts
of the individual case are placed before him by the parish priest.
One should not be reticent to speak to the priest about any extenuating
circumstances which may effect the possibility of a loved one
receiving a Christian burial.
Traditionally, the Church celebrates a panikhida for the deceased
on the ninth day, when it is said that the soul has finally reached
the Throne of God. According to the teaching of St Basil the New
and the Blessed Theodora, about the Trials of the Toll Houses,
the ninth day also marks the beginning of the period of weighing
up of one's sins and virtues, which continues until the fortieth
day. On the fortieth day, tradition teaches that the soul receives
its conditional judgement which remains in place until the Great
Day of Judgement at the end of time. Consequently, the Church
celebrates another panikhida for the repose of the soul of the
departed beseeching God to be merciful to the departed and give
them a place of spiritual comfort in His Presence.
A panikhida is then celebrated each year on the anniversary of
the death of the loved one, as this day has now become their birthday
in the Eternal Kingdom.
The Orthodox Church teaches that it is important to pray for the
departed as this bring spiritual comfort to their soul. Furthermore,
lighting a candle in church, or having the departed commemorated
at the proskomedia (during the Divine liturgy) also brings great
spiritual benefit. Finally, the giving of alms in memory of the
dead, has traditionally been seen by the Church, as beneficial
to both the donor, and to the one in whose name the alms are given.
Conclusion
These Rites of Passage are but a short summary
of what all Russian Orthodox Christians should know about the
important moments of their lives. This summary, whilst touching
on all the Rites of Passage, is by no means exhaustive, as in
different parishes various traditions and practices may apply.
Imperial Russia, in which the Russian Orthodox Church grew for
a thousand years, was so large, and encompassed some many varying
traditions, peoples and customs, that clergy scattered throughout
the world by the Russian Revolution of 1917, brought their local
traditions with them, and applied them to parish life outside
Russia. No one tradition is more right or wrong than another,
provided that it conforms to the usage and canons of the Orthodox
Church.
For your own enlightenment, please feel free to discuss the issues
raised here with your parish priest.
Archpriest Michael Protopopov
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