Consecrations in Eastern Christianity can refer to either theSacred Mystery (Sacrament) ofCheirotonea (Ordination through laying on of hands) of a bishop, or the sanctification and solemn dedication of a church building. It can also (more rarely) be used to describe thechange of the bread and wine into the Body and Blood of Christ at theDivine Liturgy. TheChrism used atChrismation and theAntimension placed on theHoly Table are also said to be consecrated.

Eastern Christians believe their bishops to be inapostolic succession, and that at their ordination they receive the fullness of theDivine Grace of thePriesthood (priests anddeacons function as the "hands" of the Bishop and are thus an extension of his ministry). The office of bishop is the highest rank in the Church. In their priesthood and bestowed Divine Grace all bishops are equal, and although certain bishops may receive titles such asPatriarch,Metropolitan, orArchbishop, such titles constitute marks of dignity and honor, but not any higher order in the Church or greater measure of grace. At his Ordination, a bishop receives grace to perform all the Sacred Mysteries, including Ordination of others.

The Scriptural foundation for electing and consecration by laying on of hands is found in theActs of the Apostles (Acts 1:15–26;Acts 6:2–6) and theEpistles to Timothy (1 Timothy 4:14;2 Timothy 1:6). Just as in Acts there were two stages involved: (a) election and (b) the prayerful laying on of hands, so the Ordination of a bishop in the Eastern Church takes place in two stages:^{[note 1]}

• Election—In theEarly Church, bishops were elected by the entire local church over which they were to preside. Bishops in neighboringdioceses would assemble the local clergy and laity, and all together would elect the new bishop. It should not be thought, however, that such elections were merely democratic—the emphasis was upon consensus rather than majority rule—and election byacclamation was not unheard of. In time, with the danger of so sacred an undertaking descending into base electoral politics, it became the custom for episcopal nominations to be performed by aSynod of bishops. In the Early Church a bishop could be married, but the danger arose of episcopal dynasties forming. So with the rise of monasticism in the 4th century, it became customary to choose bishops from among themonks. Episcopal celibacy became acanon of the Church at theSixth Ecumenical Council, but subsequently the requirement became not merelycelibacy, but specifically being amonk, and so when a non-monastic is elected to the episcopate, he istonsured a monk before consecration. One who is not a priest, or inHoly Orders at all, may be elected a bishop, but if so, he must be ordained adeacon^{[note 2]} and thenpriest;^{[note 3]} also, he is typically elevated to the rank ofarchimandrite.
  • The person elected to the episcopate must voluntarily accept his nomination before the consecration can proceed.

• Cheirotonia—Because the Acts of the Apostles describes theCheirotonia being accomplished with prayer, the Consecration is always performed in the context of the Divine Liturgy. Normally, this occurs on a Sunday orFeast Day which has anAll-Night Vigil. During the Vigil (or before the beginning of the Divine Liturgy), the bishop-elect must make a formal and publicProfession of Faith to ensure the orthodoxy of his belief (see the article onorlets for a more detailed description of this procedure). During the Divine Liturgy, after theTrisagion the bishop-elect kneels before the Holy Table, touching his forehead to the Holy Table, and theGospel Book is opened and laid, with the writing down, upon his neck. All of the consecrating bishops place their hands on the Gospel and say thePrayer of Consecration, during which theHoly Spirit is believed to descend upon the new bishop and imparts the grace of the episcopate upon him. The bishop is then clothed in thevestments of a bishop and presented to the people. The ancient participation of the laity in the election of bishops is retained in their triple acclamation ofAxios ("He is worthy") at the time theOmophorion is placed on the new bishop's shoulders.
  • According to the Canon I of the Apostolic Canons, a bishop must be consecrated by at least two or three bishops.^[1] Typically, there are three or more consecrating bishops.

The Greek words meaning ‘dedicate’ and ‘dedication’ are not easy to translate into English, since they also have the connotation of ‘newness’, ‘renewal’. The openingStichera forVespers, for example, make frequent play on the ideas of ‘new’ and ‘old’. David, inPsalm 51:10, asks God to ‘renew a right Spirit within me’, rather than ‘dedicate a right Spirit’.^[2]

The Consecration of a Church is a complex service filled with many profound symbolisms. Many biblical elements taken from the Consecration of theTabernacle (Exodus 40) and the Temple of Solomon (1 Kings 8;2 Chronicles 5–7) are employed in the service. According to Eastern theology, once a building has been Consecrated as a church, it may never again be used for any secular purpose.

No one may construct an Eastern church without the blessing of the local bishop. Before construction begins on a new church, the bishop or his representative lays afoundation stone which may or may not containrelics of asaint. Only after all construction on the new church has been completed may it be Consecrated.

The Eastern ritual for the Consecration of a Church is modeled on the ritual ofBaptism and Chrismation. Before the Consecration begins, there is aGreat Blessing of Waters as is served atTheophany;^{[note 4]} Chrism, white robes, and tapers are used during the service (the bishop will wear a special white linen garment over his vestments, called asavanon). A procession goes three times around the church building, just like a similar triple procession around the font at Baptism. Another symbolism which occurs frequently in the service is theIncarnation,Passion andResurrection of Christ.

Relics ofSaints (preferablymartyrs) are placed in the Holy Table during the Consecration (Revelation 6:9). This is a continuation of the practice of the ancient Church of celebrating the Liturgy over the tombs of the Martyrs.

The Consecration should be performed by the diocesan bishop; but if he is unable to do so, the bishop may delegate an Archimandrite or other senior priest to perform the service in his behalf. The bishop himself must consecrate the Antimension (see below) and send it with the priest who will be performing the service. In this case, the rite of Consecration is briefer than normal. There is no Consecration of the Antimension (since the bishop himself accomplished this earlier), and no Relics are placed in the Holy Table.

There are a number of differences between the rite of Consecration as practiced by the Greeks and as practiced by the Slavic churches. Generally, the Greek rite presumes that the Holy Table will be made of stone, while the Slavic presumes it will be made of wood.

In theSyriac Orthodox Church, the altars are invariably used to be consecrated with the name of St. Mary before theprayer to all the other saints.^[3] This type of veneration concerns with the so-calledhyperdulia.

If the term "Consecration" is used to refer to the change of the Eucharistic elements (bread and wine) into theactual Body and Blood of Christ, the Eastern Christians emphasize that the Consecration is the Divine response to theEpiclesis, in which the priest invokes the Holy Spirit to come down upon the Gifts and change them. Unlike the prevailing opinion in the West, the Eastern Christians do not hold that there is one specific moment at which this "change" takes place; it is a Sacred Mystery, which begins with the Prothesis (seeLiturgy of Preparation). Instead, Eastern Christians would say only that the change iscompleted at the Epiclesis (rather than at theWords of Institution).

While Eastern Christian declarations have used the term "transubstantiation" (inGreek, "metousiosis") to refer to the change, Eastern Christians often avoid this term, regarding it as an attempt to explain the unexplainable. The shared faith of East and West is "that" the elements are changed, but "how" they are changed is Mystery. The Latin Church too holds that the manner in which the change occurs "surpasses understanding".^[4]

Sacred Chrism (Myron) is used for the Chrismation (Confirmation) of the faithful after Baptism. In the Eastern Church the Sacred Mystery of Chrismation is performed immediately after Baptism. Persons from other Christian confessions who are not received into the Church by Baptism may be admitted by Chrismation (depending upon the regulations of the jurisdiction).^{[note 5]} Apostates who have left the Church and then repented and returned are restored after appropriate penance to full communion through Chrismation.^{[note 6]} Chrism is also used in the Consecration of the Holy Table and the entire church building, and is used to anoint the Relics of the Martyrs before they are placed in the Holy Table, and to Consecrate the Antimension. In the past, Chrism was used at theAnointing of EasternEmperors andKings.

In the early church, after an individual was Baptized, one of the Apostles would then lay hands upon them and they would receive the Holy Spirit (Acts 8:14–17). According to Eastern Christian Tradition, as the Church grew it became impossible for the Apostles to go to each convert personally, so the Apostles laid their hands upon a vessel of oil, consecrating it, and the oil was distributed to the various churches so that all could receive the gift of the Holy Spirit. Whenever new Chrism is consecrated, it is added to the existing stock. The Eastern Church believes that the same Chrism consecrated by the Apostles is still in use today, having been added-to by all generations of the Church. The earliest mention of the use of Chrism is by SaintHippolytus of Rome (†235).

While any bishop is empowered to Consecrate the Chrism, so long as he adds to the existing stock; in practice the Consecration is reserved to thePrimates who preside over the localautocephalous churches. Traditionally, the Consecration of Chrism occurs duringHoly Week. The preparation of the Chrism begins onGreat Monday, using a recipe based upon theAnointing Oil consecrated byMoses (Exodus 30:22) Then, onGreat Thursday thePatriarch orMetropolitan will consecrate the Chrism. Chrism is not consecrated every year, but only according to need. The Patriarch or Metropolitan will normally make a formal announcement beforehand when there is going to be a Consecration of Chrism.

The Antimins (literally, "In place of the Table") is a piece of cloth, often silk, that has depicted on it Christ laid out for burial withIcons of the fourEvangelists in the corners.^{[note 7]}

• Christian laying on of hands

• Eastern Christian liturgy
• Christian processions

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