The Sacrament of Baptism for a child and an adult: the rules and order of the ceremony, what parents and godparents need to know

For the beginning Christian

Published 12/15/2012

What is the meaning and essence of human baptism? Why do you need to be baptized and what does the Bible say about it? Almost all people sooner or later think about spiritual things and spiritual values in this world. About the existence of the spiritual world. The reasons are different for everyone. God gives people faith in different ways. Some begin to believe because they are disappointed in this world, some because of hope for a better future. Some people begin to believe because of the death of a loved one or the realization that they will not be on this earth forever.

Rules for child baptism for parents

The baptism of a baby is an important sacrament for some parents, but for others it is just a tribute to fashion.

But in both cases, the child unites with God, becomes a member of the Church, and a Guardian Angel is sent to him from Heaven, who will accompany the newly baptized person throughout his entire earthly life.

The church clergy recommends baptizing children on the 40th day from the moment of birth, because until this time his mother is considered “unclean” and she is forbidden to take part in the celebration of the Sacrament (only allowed to stand in the church vestibule).

Important! If a newborn child is in a dangerous, life-threatening condition, then it is necessary to baptize him as quickly as possible.

Before the christening, parents choose an Orthodox name for the child. The saint named by the same name becomes his Patron.

Child Baptism

On what days can a baby be baptized?

Children can be baptized on any day; the Church does not define absolutely any restrictions. But you should know the operating hours of the temple in which the Sacrament is to be performed.

In many parishes, certain days and times are set aside for baptisms: for example, Saturday and Sunday after the end of the Liturgy.

What to prepare for the ceremony

To carry out the Sacrament, the baby needs a pectoral cross (not necessarily gold or silver), a baptismal shirt, a towel and a diaper. Usually the godparents are in charge of preparing these supplies.

Parents and godparents must be baptized in the Orthodox faith, profess Orthodoxy and wear a consecrated cross on their chest.

It has long been accepted in the church that parents do not take part in the celebration of the sacrament, the godparents do everything. But now mother and father are allowed to take the baby in their arms if he is capricious and cannot calm down.

Important! Things in which a child was baptized should under no circumstances be sold, thrown away, or burned. Drops of holy myrrh and drops of blessed water remain on them. And if the baby gets sick, you can wrap him in these clothes or put them on him, praying for a speedy recovery.

Do I have to pay for baptism?

There is no price list or mandatory fees for performing the sacrament.

Although most churches and parishes set a certain amount of donation for the sacrament performed, in reality parents have the right to independently decide how much they are willing to allocate for this.

Moreover, even if the family does not have the opportunity to make a sacrifice for baptism, no one can refuse to perform the ceremony.

Advice! All nuances of the sacrament that parents are interested in should be discussed with the priest or servants in the church shop.

About other Sacraments of the Church:

Sacrament of Communion
Sacrament of Confession
Sacrament of Wedding

On the issue of women's ordination

As shown above, allowing women to perform baptism is a great paradox of the Christian life. In the ancient Church it raised great doubts. What points of view existed and exist in the church regarding such an issue as the ordination of women? Thus, in the “Apostolic Constitutions” (Const. Ap. III.6) it is said: “If in the previous one we did not allow women to teach, then how can anyone, contrary to nature, allow them to officiate?” However, interesting evidence can be found in the writings of the ancient Church. The same “Apostolic Constitutions” contain a mention of presbyterides, who were given the special privilege of standing in front of the worshipers during worship. The Apostle Paul writes about the mentoring activity of elders or elders in Titus 2:3-5:24: they must be respected among the people, so that the young can listen to their instructions. Obviously, the ancient presbyterides were similar to modern elders-confessors in women's monasteries, who did not have a rank. [15]. Another early Christian monument, “Didascalia,” speaks of true widows who pray for someone and lay hands on them [14, p. 130]. Whether this was a charismatic service that involved healing, or simply a ritual, is now only possible to speculate. However, it is now well known that in the ancient church women served as deaconesses. In the West, deaconesses have generally been viewed as "lay" rather than "ordained" ministers. In the Christian East they were blessed by the same prayers and according to the same rites as male deacons, so there is good reason to place them on the same sacramental level. In particular, deaconesses assisted in the baptism of adult women and also worked in a pastoral capacity among the female members of the community, although they apparently did not preach or assist in the reception of holy communion. The rank of deaconess has never been abolished in the Orthodox Church, but from the 6th-7th centuries. became increasingly rare until around the 11th century. didn't disappear at all. In the Russian Church, in cities and villages, the deaconess ministry of women was preserved under various names, including “vowed virgins” or “blueberries”, which are mentioned, for example, by the Venerable Martyr Vel. book Elizaveta Feodorovna, as well as “teachers” and “priests”, known among the Old Believers-bespopovtsy. Deaconesses are mentioned as “women” in ancient Russian Euchologies back in the 16th century. - they anointed the body of the “baptized” adults (probably women) with oil. Orthodoxy undoubtedly allows for the ordination of women to the rank of deaconesses.

For the first time, the idea of reviving the rank of deaconesses in the Russian Church was expressed by Archim. Makarii (Glukharev) in the 1830s in connection with the needs of the Altai mission (1830-1843). This coincided with the revival of the institution of deaconesses in the West. In 1840, Metropolitan Philaret (Drozdov) “ordained the abbess of the Spaso-Borodinsky Monastery, Maria (Margarita Mikhailovna Tuchkova), to the rank of abbess, according to the rank of deaconesses, with the proclamation of the words “led”, “command” and “axios” three times.” In 1861 Fr. Alexander Gumilevsky came up with the idea of organizing a community of parish deaconesses. He expressed considerations that are very consonant and close to our time. In his opinion, “the parish, as a Christian community, imbued with love for Christ, is obliged to take care of its poor parishioners” [12]. He also believed that deaconesses should “be formed in parish churches under the direct supervision of priests and the immediate supervision of local bishops,” and then be formed into diocesan communities and concentrated in one general institution of deaconesses, by which he meant the Holy Cross community in Russia and the Constantinople community in East [12].

In the experience of the brotherhood, Bishop. Macarius (Opotsky) is aware of the fact that the active brother Maria Feodorovna Pokrovskaya, whom Vlad. Macarius called him his “companion in the improvement of the home church.” The order of installation has not been preserved, but it is known, in particular, that bishop. Macarius blessed Maria Fedorovna with bread, symbolizing the holy unity of Christians, which she was called to preserve and support in brotherhood. She was entrusted with the leadership of the sisterhood circle, which in 1925-1926 included girls and widows with children (about 26 people), whom she took care of, read Scripture with them, learned akathists, gave and checked written assignments. Vladyka blessed her to be the eldest in the brotherhood during his departures from Novgorod.

It is important to note that at the Council of the Orthodox Russian Church in 1917-1918. Along with the questions “On the participation of women in the life of the church” and “On the right of women to enter the altar,” the question of restoring the rank of deaconesses was prepared for consideration. The rite of ordination of deaconesses proposed by the Council can be called a copy of the rite of deacon's ordination, a copy that differs from its original only in that the deaconess was not required to kneel before the throne and was not ordered to teach the people of St. Cup.

If women can be ordained as deaconesses, can they also be ordained as priests? It can be stated with confidence that in the patristic tradition there are no specific instructions of an anthropological, liturgical or historical nature, on the basis of which one could talk about the possibility of introducing a female priesthood in the Orthodox Church. The vast majority of Orthodox believe that this is impossible. At the same time, they first of all refer to the unchanging practice of the church for two thousand years and give the following arguments: 1) If Christ had wanted to see women as priests, he would have taught the apostles accordingly and they would have obeyed; 2) The ordination of women to the priesthood has no basis in Scripture and Tradition, and we have no right, two thousand years later, to introduce innovations on such an important point; 3) Some Orthodox theologians resort to symbolic or “iconic” arguments put forward in the Catholic Church: since the priest represents Christ at the celebration of the Eucharist, and Christ was a man, then the priest must also be a man.

At the same time, some Orthodox theologians find the arguments put forward (both against and for) insufficient and speak of the need for a serious and comprehensive understanding of the following questions: Who is a priest? How is it possible to revive the rich variety of ministries that existed in the early church? Modern theologians currently reduce the issue of the female priesthood to the following global problems: the status of women in relation to men according to Christian anthropology and in relation to priestly ministry; the possibility of evolution and transformation of church tradition.

Sources and literature

Aksakov N.P. Don't quench the spirit. M.: MVPKhSh, 2002. 168 p.
Afanasyev N., protopr. Joining the church. Access mode: https://www.golubinski.ru/afanasiev/vstuplenie6.htm (access date 02/21/2014).
Afanasyev N., protopr. Church of the Holy Spirit / Riga: Balto-Slavic Society for Cultural Development and Cooperation, 1994. 328 p.
Ber-Sigel Elizabeth. Women's ministry in the church. M.: BBI, 2002. 215 p.
Ber-Sizhel E., Callistus (Ware), Bishop of Diocleia. Ordination of women in the Orthodox Church. M.: BBI, 2000. 81 p.
Bulgakov Sergius, priest. Orthodoxy. M.: AST Publishing House LLC, 2003. 368 p.
Gavrilyuk P.L. History of catechesis in the ancient church / Under. ed. priest Georgiy Kochetkova.M. : St. Philaret Moscow Higher Orthodox Christian School, 2001. 320 p.
Gary Macy. The Hidden History of Women's Ordination. Female Clergy in the Medieval West. Oxford University Press, 2007. 260 p.
Evdokimov P.N. Orthodoxy. M.: Biblical-Theological Institute of St. Apostle Andrew, 2002. 504 p.
Kochetkov Georgy, priest. A sacramental introduction to Orthodox catechism: Pastoral and theological principles and recommendations for those performing baptism and confirmation and preparation for them. M.: St. Philaret Moscow Higher Orthodox Christian School, 1998. 244 p.
Kochetkov Georgy, priest. Book by Father Nikolai Afanasyev “The Ministry of the Lay People in the Church” and Modernity // Materials of the International Theological Conference “Lay People in the Church” (Moscow, August 1995). M.: MVPSH, 1999. P. 9-19.
Paglazova N. Saint Philaret of Moscow and two attempts to restore the rank of deaconesses in the Russian Church of his time. Access mode: https://archive.sfi.ru/lib.asp?art_id=3996&rubr_id=755&print=1 (access date 09/02/2013)
Posternak A., priest. The question of the “female priesthood” // Materials of the V International Theological Conference of the Russian Orthodox Church (Moscow, June 13-16, 2007) Vol.2. Eucharist: Theology, Priesthood. M.: Synodal Biblical-Theological Commission, 2009. pp. 427-446.
Speranskaya Elena. On women's ministries in early Christianity // Materials of the International Theological Conference “Laity in the Church” (Moscow, August 1995). M.: MVPSH, 1999. P. 125-136.
Theognost (Pushkov), abbot. “Apostolic Tradition” of the Hieromartyr Hippolytus of Rome: the doctrine of the priesthood // Church and Time. 2009, No. 1 (46). Access mode: https://www.mospat.ru/church-and-time/340 (access date: 02/21/2014).

Choosing godparents

It is necessary to choose adopters for your child very seriously. Godparents are those people who will take full responsibility for the child, his life, health and upbringing in the event that something serious happens to his biological parents.

Only Orthodox Christians should be godparents, not non-Christians or unbaptized people.

Adult Baptism

Who can be godparents?

It is enough to have just one godfather, but it is important that he must be of the same sex as the child. For a girl there can only be a godmother, for a boy - a father.

Biological parents cannot be the adoptive parents of their child. Although grandparents, aunts and uncles can successfully fill this role. These people will take upon themselves the responsibility for the further spiritual life and Orthodox education of the recipient, prayers for him.

The Almighty will ask them, standing before the Throne of the Lord, about the proper fulfillment of these obligations.

It is prohibited to place responsibility for children on people suffering from alcoholism, drug addiction, or mental illness. Monks, atheists, minor children, married couples, parents, future newlyweds also cannot be godparents.

Rules for godparents

Before performing the Sacrament, godparents must memorize the “Creed” and listen to catechesis.

This is a short series of lectures where a priest or catechist preaches to people the basics of the Orthodox faith, explains the essence of Baptism itself, and talks about the responsibilities of godparents in the spiritual life of a child.

Godparents are required to:

attend religious services;
confess your sins, partake of the Holy Mysteries of Christ;
take your godson to Communion;
When the child reaches the age of 7, bring him to his first confession;
take care of the child, protect from harm,

Some parents are concerned about the possibility of baptizing a child without the presence of godmothers or fathers. Priests allow you to do without them if there are no worthy people in mind.

Confirmation of an adult

Who can participate in the Sacrament?

In addition to the priest and the child himself, godparents - godparents - participate in the Sacrament. The name comes from the fact that they receive a child from the font. Mother, father and other invited guests may also be present in the temple.

What are the requirements for godparents? The priests name the main four rules.

The parents themselves cannot be godparents.
Godparents do not have to be monks.
Godparents should not be married to each other or intend to enter into one.
Godparents must be sincere Christians who honor God and the Church.

It is permissible to invite not two godparents, but one corresponding to the gender of the child being baptized. A girl needs a godmother, and a boy needs to choose a godfather.

Performing the ritual

The priest lays his hands on the baby, which serves as a symbol of gaining God's protection.
The godmother and father answer the priest's questions on behalf of their godson.
The cleric will anoint the baby with oil - blessed oil.
Godparents with a child in their arms approach the font of holy water. The cleric immerses the baby in water three times, after which he hands the newly baptized child to the mother or father, and he himself puts a cross and a shirt on the child.
The Sacrament of Confirmation is celebrated - a person is anointed with holy oil only once in his life.
A small strand of hair is cut crosswise from the child's head.
The child is carried around the font three times, which means complete unity with God, renunciation of dark forces and acceptance of the Orthodox faith.
The priest brings the boys one by one into the altar and walks around the throne as a child. The girls are placed next to the icon of the Mother of God.

Upon returning from the temple, it is customary to gather guests at the festive table. But the holiday should not turn into noisy fun with copious libations and loud songs. This is a quiet family holiday.

Important! Among the treats there must be pies, buns and cereal dishes. But since porridge is not a festive dish at all, it can be replaced with pudding or cereal casserole.

What's next?

And then you yourself are already the masters of the gift that you just received. Again, ideally, it would be a good idea to take this change seriously and begin your own religious life. Find out what prayer is, try to attend Saturday and Sunday services in church, confess and receive communion at least once a month, and so on, but this is worth talking about in more detail and in detail separately. In any case, baptism makes everyone more his own to God than he was before. Baptism is the birth of a new person within oneself. And each of us knows very well that it is not easy to give birth to a person, but it is even more difficult to raise him.

Duration and cost of the ceremony

Canonically, you are not supposed to take money for performing the sacrament of Holy Baptism. Those being baptized can only make donations to the temple.

Cathedrals, churches, clergy and staff working in them exist precisely on these donations, because they have no opportunity to receive other material income, and the Church is not funded by the state. In addition, it is necessary to pay for utilities: heating, water, electricity, pay taxes, and maintain the facility itself and the families of the clergy.

Important! The priest cannot refuse to perform Baptism for a low-income family - the church does not sell grace. But if such nonsense nevertheless happened and the person was refused by the cleric due to his lack of money, then he should contact the rector of the church or the dean.

The duration of the ceremony varies, it depends on the number of people being baptized and on the priest himself. Usually the sacrament is performed from 40 minutes to 2 hours.

The size of the donation must be found out in the church shop; the amount usually ranges from 500 rubles to 2000 rubles, and in large cities it is possible even more.

Symbol of faith

I believe in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible.

And in one Lord Jesus Christ, the Son of God, the Only Begotten, Who was born of the Father before all ages, Light from Light, true God from true God, begotten, uncreated, consubstantial with the Father, and by Him all things were. For our sake, man and our salvation came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary, and became human. She was crucified for us under Pontius Pilate, and suffered and was buried. And he rose again on the third day according to the Scriptures. And ascended into heaven, and sits at the right hand of the Father. And again the coming one will be judged with glory by the living and the dead, His Kingdom will have no end.

And in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who spoke the prophets.

Into one Holy, Catholic and Apostolic Church.

I confess one baptism for the remission of sins. Tea of the resurrection of the dead. And the life of the next century. Amen.

Adult Baptism

Adults are baptized consciously, and they are allowed to receive the sacrament without godparents. They themselves can answer the priest’s questions and independently renounce Satan.

But having an experienced mentor who will help a newly baptized person become a church member is an excellent option.

Preparation for the ceremony

A future “older” Christian can independently read the Gospel, the New Testament, learn the basic Orthodox prayers, and study all the church sacraments. It will not be difficult for him to attend public conversations, which are now mandatory.

If they are not carried out, then you need to approach the priest with questions of interest.

It is necessary to learn the “Creed”, “Our Father”, “Virgin Mother of God, Rejoice”. All basic prayers are contained in Orthodox prayer books.

After midnight, before the day of Baptism, it is forbidden to eat or drink; it is advisable to fast for 2-3 days. Idle talk, entertainment, and carnal pleasures are prohibited.

You need to come to the Sacrament neatly; the woman must have a scarf on her head. And for immersion in water you need to purchase or sew yourself a long white shirt.

Don't forget a towel and flip flops for your feet!

On the spiritual life of a baptized Christian:

Why do you want to cry in church?
How Orthodox Christians greet each other
How to venerate an icon correctly?