Page 38 - Orthodoxy Zizioulas

O r t h o d o x y
idea of a “completion” or “confirmation” of Baptism appeared,
largely because Baptism and Confirmation were always pre-
served in liturgical and theological unity. Indeed, in some
areas the order of the two was even reversed, and Baptism it-
self could be called “perfection.” Instead, the East understood
Confirmation as Chrismation—an anointing with the chrism
which Christ Himself received.
This anointing expresses participation in Christ’s own
anointing. As St. Cyril of Jerusalem and many liturgical prayers
make clear, the baptized becomes “Christ,” that is, an anointed
one. The association of this anointing with that of kings and
priests in the Old Testament shows that Chrismation means
participation in Christ’s royal priesthood. The baptized be-
comes a member of the people of God, a king and priest—not
by ordination, but by being “Christian” from “Christ.” In this
sense, he becomes a layman, a member of the royal people
(λαὸς) of God.
It is precisely at this point that the baptized is introduced
into the Eucharist.
If we read carefully the baptismal liturgy described by Hip-
polytus, we notice that only after Baptism and Confirmation
does the newly baptized person pray with the faithful. This
may seem to reduce the distinctive character of the Eucharist,
yet its meaning is clear: the Eucharist is above all an ecclesial
reality, the community in which what was given individually
in Baptism and Confirmation becomes fully communal in the
Body of Christ.
An unfortunate development has occurred when the Eu-
charist is given to the newly baptized outside the eucharistic
assembly. This practice arose from the separation of Baptism
and Confirmation from the liturgy, but it risks obscuring their
true meaning. The unity of Baptism, Confirmation, and Eu-
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