Z 17th

SUNDAY AFTER PENTECOST Z

September 27, 2015

EPISTLE: 2 Corinthians 6:16–7:1 (#182ctr)GOSPEL: St. Luke 5:1-11 (#17)TONE: 8

St. Innocent Orthodox ChurchZ Founded in 1967 Z Moscow Patriarchal Parishes Z

23300 W. Chicago _ Redford, MI 48239 _ 313-538-1142 _ Fax: 313-538-8126Church Website: www.stinnocentchurch.com _ E-Mail: frroman@firebirdvideos.com

St. Innocent Monastic Community: 9452 Hazelton, Redford, MI 48239 _ 313-535-9080PASTOR: Rt. Rev. Mitered Archpriest ROMAN STAR _ Cell: 313-319-0590

Dean, Central States Deanery, Patriarchal ParishesASSISTANT PRIEST: Rev. DANEIL SHIRAK _ 313-295-3073

DEACON: Rev. Dn. Michael ComerfordSUBDEACON: Dr. Joshua Genig

ATTACHED: Sister IoannaCHOIR DIRECTOR: Elizabeth Star Hatfield

READERS: Robert Joseph Latsko & George Hanoian

COMMEMORATED TODAY: Martyrs Callistratus and his company (49 Martyrs—ca. 304). Ven. Savvatii (Sabbatius), Wonderworker ofSolovétsky Monastery (1435). Apostles Mark, Aristarchus, and Zenas, of the Seventy (1st c.). Martyr Epicharis of Rome (3rd c.). Ven. Ignatius,Abbot in Asia Minor (963-975).

_ 9am — BAPTISM & CHRISMATION of Infant Anna Sophia Genig __ 10am — DIVINE LITURGY OF ST. JOHN CHRYSOSTOM _

SCHEDULE FOR THE COMING WEEKThursday 10/1 9am DIVINE LITURGY FOR THE PROTECTION OF THE MOTHER OF GOD FEASTDAY

Saturday 10/3 4pm GREAT VESPERS & CONFESSIONS

Sunday 10/4 18th Sunday After Pentecost 9:15am HOURS. AKATHIST OR CANON; CONFESSIONS 10am DIVINE LITURGY, followed by Coffee Hour

FOR THE REPOSE OF: Estelle & Joseph Star; Ellen Starinshak; Anna & John Witkowski; Michael Sr. & Margaret Rusko; Mary,Andrew, Daniel, Michael & Lottie Yakuber; Ross & Margaret Falsetti; Helen, John & Carole Andrayko; Peter & Theresa Harvilla; MarcDade; Betty Martell; Frances & Todd Smoly; Peter Glover; Irene Adams; Ethel Elizabeth & Wayne Joshua deVyver; David Horka;Michael Rusko, Anna Lichagina, Yelena & Zinaïda Korniyevskaya, Joseph Nossal, Michelle Tucker, Todd ComerfordALSO FOR: David Horka, whose anniversary of his repose is Today, Sunday, 27 September (by Sister Ioanna) MEMORY ETERNAL!

Protection of Mother of God, feast, 10/1

FOR THE HEALTH OF: Archimandrite Seraphim; Mitered Archpriest Roman Star, Matushka Rose Marie, Elizabeth, Lawrence, Caitlin,Zachary, Gregory, Tamiko; Priest Daneil, Matushka Debra & Corrina Shirak; Deacon Michael, Matushka Mary Ellen & Julius Comerford;Matushka Mary Donahue, Subdeacon Joshua Genig, Reader Robert Latsko, Reader George & Betty Hanoian, Athanasius Phillips, RoseNossal, Mary Glover, Nancy Cupp, Deborah Dade, Vasiliki Stamoulis, Gerald Martell, Azbehat, Donald Yakuber, Carl deVyver, Jo AnneNicholas, Joan Rusko, Daria, Alice Ladhu (cancer); Michael Benton; Joseph & Susan NossalALSO FOR: Anna Sophia Genig, who was Baptized & Chrismated today; her godparents; her parents, Abigail & Sdn. Joshua & family

� MAY GOD GRANT THEM MANY YEARS! �

Z CHRIST IS IN OUR MIDST! Z HE IS NOW AND EVER SHALL BE! Z

CANDLES FOR LAST SUNDAY, 20 SEPTEMBERCHURCH VIGIL LAMPS:Royal Doors Lamp: In Memory of Husband Joe; Son Kenneth; parents Michael & Margaret Rusko, & John & Martha Nossal, by Rose NossalAltar Candles: In Memory of Nicholas and Susan Yakuber, by son, Donald Yakuber Iconostasis Lamps: In Memory of parents, Ethel Elizabeth & Wayne Joshua; Robert David H; & Health of brother, Carl, by Sister IoannaCandles on the Solea: In Memory of Pete & Theresa Harvilla, Norman & Monica Holst, & Ricky Ellis, by Jason & Debra Truskowski Nave Reliquary-Icon Lamps: (1) In Memory of Ross & Margaret Falsetti, by daughters, Margie Martell & Rose Ann EverhardtNave Reliquary-Icon Lamps: (2) In Memory of Edwin Rusko, by the Nossal FamilyTable of Oblation Lamp: In Memory of parents, Helen & John Andrayko, Sr. & sister, Carole Andrayko, by John Andrayko, Jr.

IN MEMORY OF (MEMORY ETERNAL!)Joseph & Estelle Star, by son Father Roman and familyPaul & Alexandra Yupco, Basil & Ellen Starinshak, by grandson, Father Roman and familyJohn & Anna Witkowski, by daughter, Matushka Rose Marie and familySamuel & Mary Kupec, by granddaughter, Matushka Rose Marie and familyParents, Helen & John Andrayko and sister, Carole Andrayko, by John Andrayko My husband, Joe; my sisters, Margaret & Ross Falsetti, Anna & Mike Elaschat, Theresa & Pete Harvilla, Irene, & brothers, Michael, John & Edwin Rusko; niece, Rose Mary & Dean Hough; Joe’s brothers, Raymond & Walter Nossal, & sisters, Theresa, Florence & Helen Nossal, by Rose Nossal ++ + Pete & Theresa Harvilla, by Mary Ann Harvilla & Kay Truskowski + + + My husband, Michael Rusko, by Joan Rusko Parents, Ethel Elizabeth & Wayne Joshua; David Horka; Nina I; Marion P; Fr. Photius; Mo. Benedicta; Archm. Roman; Olive B., by Sister IoannaChild Lana Wilson, Shirley Troyer, Marsha Olson, by Becky Jurczyszyn & Levi + + +All departed members of Korniyevsky family, by Julia K.

FOR THE HEALTH OF: (MANY YEARS!)Elizabeth & Lawrence, Caitlin & Zachary, by parents & grandparents, Father Roman & Matushka Rose Marie Gregory & Tamiko Star, by parents, Father Roman & Matushka Rose MarieChildren & Grandchildren; Monk Fr. Tikhon (Dade); by Rose NossalFather Roman & Matushka & family; Sister Ioanna; John Andrayko; Nancy; Mary G; Jo Anne N; Grandson Joey (in the Navy Reserves) & all people in the Armed Forces; & all the people of St. Innocent Church, by Rose Nossal My Mom, Jaime Truskowski, by Kay Truskowski + + + Family & Friends, by Mary Ann Harvilla & Kay T. Brother, Greg & Donna, nephew, Gregory & Liz & nephew, Alex, by Mary Ann Harvilla & Kay Archimandrites Nafanail, Gregory & Seraphim; Fr. Roman & Mat. Rose Marie; Fr. Lawrence & fam; Fr. Laurence & fam; Fr. Daneil & fam; Dcn. Michael & fam; Mat. Mary D; Carl; Sdn Fr. Tikhon; Sdn Andrew; Sdn Joshua, Abigail & children; Rdr Robert; Robert M; David Samuel & Sky & baby; Jo Anne & Nick; Martha; Athanasius; John A; Elaine R; Ed & Tiffany; Vasiliki; Rose; Emil; Azbehat, by Sister Ioanna Jay Nossal, by Rose Nossal + + + John Andrayko (May God watch over him), by Rose Nossal + + + Rose Nossal, by John Andrayko Bob & Joan Jurczyszyn, Leia & Mike Wilson, Liz & Andrea Tomechewsky, by Becky Jurczyszyn & Levi + + + All family & friends, by Julia K.

PROSPHORA FOR TODAY IS OFFERED BY: Deborah Hartz

In Memory Eternal of: Parents, Paul & Bernadette; Infants Mark & Barbara; John & Elizabeth; Philip & Hilda; Edward & Irene; Caroline &Louis;Agnes & August; Charles & Stephen; Fr. Roman Braga; and all members of the Hartz, Zwilchir, Smith, Nied & Fisher families; and for the Healthof: Mother Gabriella & all the sisters of HDM; Father Roman & Matushka Rose Marie; Elizabeth & Larry & family; Elaine; Sherri.

PROSFORA SCHEDULE FOR 2015: October: John Andrayko; November: Sister Ioanna; December: Nicholas Family. PROSFORA SCHEDULE FOR 2016: January: John Andrayko & Sister Ioanna; February: Matushka Rose Marie; March: available; April:Vasiliki Stamoulis; May: Sdn. George & Nadia (Shirak) Bakon; June: John Andrayko; July: Matushka Rose Marie; August: Sister Ioanna;September: Deborah Hartz; October: John Andrayko; November: Sister Ioanna; December: Nicholas Family. Thank you to Prosfora donors.

ANNOUNCEMENTSCONGRATULATIONS & MANY YEARS to Anna Sophia Genig who was Baptized and Chrismated, and received her first Holy Communiontoday, and her parents, Abigail & Sdn. Joshua, and her 3 older sisters, Emma, Claire & Rosie. May God send His great blessings on them all.

DEANERY CLERGY MEETING TO BE AT ST. INNOCENT ON TUESDAY & WEDNESDAY, OCT. 6th & 7th. Volunteers needed toprepare food, serve & clean-up. Vespers is at 6pm & dinner at 7pm on Tuesday; and Liturgy is at 9:30 am & brunch at 11am on Wednesday.

OUR ANNUAL BLANKET DRIVE HAS BEGUN. PLEASE GIVE YOUR DONATIONS NOW. GOAL: 100-150 blankets. As we did lastyear, we will collect $5.00 per blanket, and they will be purchased at Walmart all at once. Please donate for as many blankets as you can afford.(See Mary Ann Harvilla.) At least the first 100 will be donated to the RIR (Redford Interfaith Relief). St. Innocent is known as “the blanket church.”

WHAT IS REDFORD INTERFAITH RELIEF (RIR)? The RIR was founded in 1997 by the Redford Ministerial Alliance, and is sponsoredby a faith-based coalition of Redford clergy and their churches, partnering with businesses and the Redford township, to serve all people in needin the Redford community with food, clothing, and other needed items, including blankets. St. Innocent and Fr. Roman have been involved for years,and he is now a member of the Board of RIR. The recent “Cognizance 2015" dinner and auction on 9/18 was an incredibly successful fund-raiserfor RIR, that brought together about 400 people who wish to serve God by “feeding the hungry, clothing the naked...” as the Lord commanded.

LISTEN TO THE COCC’S DETROIT’S OWN ORTHODOX RADIO HOUR [DOOR] EVERY SUNDAY, 5-6 PM ON WNZK 690-AM,OR ON YOUR COMPUTER, LIVE, AT http://www.doorradio.org. The website also now has an archive of all its previous programs.

MANY THANKS to those who help to maintain the beauty of our church & its grounds, by mowing, weeding, edging, trimming, etc. Please help.

OUR CHRISTIAN CALLINGBy Metropolitan Anthony of Sourozh

In the name of the Father, the Son and the Holy Spirit.

In one of his homilies St. John Chrysostom says that anyone endowed with power can rule, but only a king can die for hispeople. And this we see so wonderfully and tragically manifested in God become Man in the Lord Jesus Christ. He himself saysin the Gospel that the rulers of the earth subdue their people, rule over them with power; but He calls us to be rulers of anotherkind, to give our lives to people so that they be able to follow the example given in freedom, liberated from fear and liberatedby Him from sin and evil.

And yet, there is a condition to this. We so hopefully think that being Christ’s by name we can also participate in His glory,but there is a condition to it which is absolute. Do you remember how Christ on His way to the crucifixion spoke to Hisdisciples on the way of Caesarea Philippi about His coming passion. He described it point by point, He tried to make theApostles sense the horror of what was coming, and He will die, the Son of man, and His last word however was that He wouldrise again. And the Apostles in a way that we find probably unthinkable, heard only the last words, the words that promisedHis victory and His glory, their freedom and their victory, and their glory as being His disciples and followers from thebeginning. It is made so clear by James and John, and their mother coming up to Christ and saying, 'When You come in YourKingdom, let us sit on the right and left hand of Your throne, of Your glory.' They had forgotten, they had not heard, notperceived what Christ had said about the cost to Him of this victory. All they heard was the future glory.

Aren’t we most of the time, not only from time to time but most of the time as deaf as the Apostles were, as blind, asunthinking? What the two Apostles John and James said was tantamount in saying, 'Lord, to Thee the cross, but to us — thevictory.' But isn’t it our mentality far too often? Do we not assume that now that Christ has died and risen, we can forget aboutHis crucifixion and think only of His enthronement on the right hand of glory? But when James and John came up to Him withtheir words of hope, what did Christ say? He said to them, 'Are you prepared to drink My cup? Are you prepared to be baptizedwith My baptism?' which from the Greek can be translated, 'Are you prepared to be merged into ordeal that is to be Mine?'

These words Christ speaks to each of us. It is not enough to think that Christ by His cross and passion, by the horror of animpossible death and His descent into hell has won for us freedom and victory and the hope of glory. If we are Christ’s, we mustbe prepared to drink His cup and be merged in His ordeal, in other words, to live on this earth on His terms. And His terms werethe sacrificial love that made Him become Man and die on the cross that we may live. This is the challenge of His kingship tous. Yes, He is King because a king gives his life for his people. We are His people indeed, but if it true that we have been sentinto the world as a vanguard of the Kingdom, (to use the translation given of a passage of the Epistle by Moffat), if we are sentas a vanguard of the Kingdom, we must be prepared to conquer the world for Christ on the same terms as He, pay the same costas He and not otherwise, not expect that the death was His and the victory is ours.

We are, if our baptism is true at all, not only formally, not as a ceremony but as an event of our life, we are, each of us singlyand all of us together in our oneness and togetherness, we are an extension of the incarnate presence of Christ, the body ofChrist as Paul and the Scripture call us. And if we are the body of Christ, we are as a Church and in each of its members thebody broken for the remission of sins of the world, we are the lamb of sacrifice, we are sent into the world to die for itssalvation. First of all to die to ourselves, to renounce ourselves, to turn away from ourselves, to turn our gaze on God and then,because we will follow His gaze and follow in His footsteps, go back to men, to those who need Him, those who are lost. Weare called to be like the Good Shepherd who seeks the lost sheep and brings it on his shoulders after a long search if necessary,at the cost of much toil and tiredness and danger indeed. And perhaps we are called, the Church as a whole is called to this. Butaccording to the frailty which is ours, each of us is not called to this. We are called like Christ to take our neighbor upon ourshoulders and carry him as Christ carried His cross, if necessary — to die upon this cross, to die for the salvation of thisneighbor of ours who in human terms is our enemy, our adversary, our persecutor, the one who is indifferent both to God andto us and indeed, to his own eternal destiny. It is only if we are prepared to take the world on Christ’s terms that we are Christ’sown people, not if we simply profess Christ as our God, as our King, as our Savior.

This is the way in which we enter into communion with Him. But if we are in Christ and if Christ is in us, each of us must fulfillwithin the limits of his life, within the limitations of his capabilities what Christ has done — give our lives for others that theymay be set free, renewed, that they may start into a new life. Then we will have done what characterizes a king, we will havegiven our lives for those who are beloved of God to the point of His incarnation and death upon the Cross. If we are notprepared to respond to the words of Christ, 'Are you prepared to drink My cup, are you prepared to be merged into My ordeal?'we are not fulfilling the promises of our baptism because St. Paul in his Epistle to the Romans says that with Him throughbaptism we die His death and we rise with Him for life eternal. But our dying must not be only ceremonial and symbolical whilewe hope that life will be real, our dying must be real, our offering of self, our learning to love one another, our neighbor, thelost, the persecutor, the enemy, to love him as Christ said, 'No-one has greater love than he who gives his life for his neighbor.’This is what the feast of Christ the King says to us. He is King because He has given His life and if He is in us and we in Him,this is our vocation — give our lives. Amen.

ABOUT THE PROTECTION OF THE MOTHER OF GOD FEAST

Feastday: October 1st

“Today the Virgin stands in the midst of the Church, and with choirs of Saints she invisibly prays to God for us. Angels and Bishops venerate Her, Apostles and prophets rejoice together, Since for our sake she prays to the Eternal God!”

This miraculous appearance of the Mother of God occurred in the mid-tenthcentury in Constantinople, in the Blachernae church where her robe, veil, andpart of her belt were preserved after being transferred from Palestine in thefifth century.

On Sunday, October 1st, during the All Night Vigil, when the church wasoverflowing with those at prayer, the Fool-for-Christ St Andrew (October 2),at the fourth hour, lifted up his eyes towards the heavens and beheld our mostHoly Lady Theotokos coming through the air, resplendent with heavenly lightand surrounded by an assembly of the Saints. St John the Baptist and the holyApostle John the Theologian accompanied the Queen of Heaven. On bendedknees the Most Holy Virgin tearfully prayed for Christians for a long time.Then, coming near the Bishop’s Throne, she continued her prayer.

After completing her prayer she took her veil and spread it over the peoplepraying in church, protecting them from enemies both visible and invisible.The Most Holy Lady Theotokos was resplendent with heavenly glory, and theprotecting veil in her hands gleamed “more than the rays of the sun.” StAndrew gazed trembling at the miraculous vision and he asked his disciple,the blessed Epiphanius standing beside him, “Do you see, brother, the HolyTheotokos, praying for all the world?” Epiphanius answered, “I do see, holyFather, and I am in awe.”

The Ever-Blessed Mother of God implored the Lord Jesus Christ to accept the prayers of all the people calling on His MostHoly Name, and to respond speedily to her intercession, “O Heavenly King, accept all those who pray to You and call onmy name for help. Do not let them not go away from my icon unheard.”

Sts. Andrew and Epiphanius were worthy to see the Mother of God at prayer, and “for a long time observed the ProtectingVeil spread over the people and shining with flashes of glory. As long as the Most Holy Theotokos was there, the ProtectingVeil was also visible, but with her departure it also became invisible. After taking it with her, she left behind the grace ofher visitation.”

At the Blachernae church, the memory of the miraculous appearance of the Mother of God was remembered. In thefourteenth century, the Russian pilgrim and clerk Alexander, saw in the church an icon of the Most Holy Theotokos prayingfor the world, depicting St Andrew in contemplation of her.

The Primary Chronicle of St Nestor reflects that the protective intercession of the Mother of God was needed because anattack of a large pagan Russian fleet under the leadership of Askole and Dir. The feast celebrates the divine destruction ofthe fleet which threatened Constantinople itself, sometime in the years 864-867 or according to the Russian historianVasiliev, on June 18, 860. Ironically, this Feast is considered important by the Slavic Churches but not by the Greeks. ThePrimary Chronicle of St Nestor also notes that the miraculous deliverance followed an all-night Vigil and the dipping ofthe garment of the Mother of God into the waters of the sea at the Blachernae church.

Therefore, in the festal celebration of the Protection of the Mother of God, the Russian Church sings, “With the choirs ofthe Angels, O Sovereign Lady, with the venerable and glorious prophets, with the First-Ranked Apostles and with the Hieromartyrsand Hierarchs, pray for us sinners, glorifying the Feast of your Protection in the Russian Land.” Moreover, it would seem thatSt Andrew, contemplating the miraculous vision was a Slav, was taken captive, and became the slave of the local inhabitantof Constantinople named Theognostus.

On the Feast of the Protection of the Most Holy Theotokos we implore the defense and assistance of the Queen of Heaven,“Remember us in your prayers, O Lady Virgin Mother of God, that we not perish by the increase of our sins. Protect us from everyevil and from grievous woes, for in you do we hope, and venerating the Feast of your Protection, we magnify you.”

Source: oca.org, slightly abridged

The Sacraments of Holy Baptism–Chrismation

The public act of the Church in the Sacrament or "Holy Mystery" of Baptism marksthe beginning of the Christian journey. In the great Mystery of Holy Baptism one dies tothe old self and is reborn spiritually – born of water and of the Holy Spirit – and becomesa member of Christ's Body, the Church, being united with Christ by participating withHim in His death and Resurrection. Vows are made to renounce evil and to live for Godalone. In the Orthodox Church, Baptism is followed immediately by the Sacrament ofChrismation, in which the person is anointed and sealed with the gifts of the Holy Spirit. Baptism is our personal Theophany, Crucifixion and Resurrection, while Chrismation isour personal Pentecost.

Although there must be one sponsor of the same gender as the person being baptized,for infants there are usually two sponsors/godparents. These sponsors must be faithfuland devout Orthodox Christians, who accept responsibility for the spiritual well-being ofthe godchild, and assist him/her to "put on Christ" and be a faithful member of Christ'sholy Orthodox Church.

The Orthodox Church does not discriminate against children by depriving them of thespiritual nourishment that they need, which is given in Baptism, Chrismation and Holy Communion. Infants and childrenreceive these three Holy Mysteries, thereby affirming that children are of equal importance as adults, and that precisely becausethe Holy Mysteries cannot be intellectually comprehended, one does not need to understand them for them to be effective,anymore than one needs to understand the process of digestion for physical food to be effective.

Holy Baptism

The Exorcisms and Affirmation of Faith Standing in the vestibule (narthex) and laying his hand on the head of the person to be baptized, the priest receiveshim/her as a "newly-enlisted warrior of Christ." Four beautiful prayers are said, in which the priest commands the devil todepart from, and to have no influence over the person about to be illumined, because the person now belongs to Christ. Thesponsors and the one to be baptized turn away from the altar and face the west, vowing three times to renounce Satan, andthen spit on him. (The sponsors vow and affirm on behalf of an infant.) Turning back towards the east and the altar, theyaffirm three times their desire to be united with Christ, and recite the Symbol of Faith – the Nicene Creed. Because the sunrises in the east and sets in the west, the east symbolizes divine light and new life, and the west symbolizes the darkness causedby the Evil One – the devil.

The priest leads a procession to the place where the Baptism will occur, and gives a lighted candle to the sponsors. Thelighted candle symbolizes Christ as the Light of the World, and expresses the person's desire to accept illumination fromChrist, to be united to Him and His Church, and to live a holy Orthodox Christian life.

Blessing the Baptismal Water Several magnificent long prayers glorify God for all His creation. The priest prays that as the waters of the Jordan Riverwere blessed by the descent of the Holy Spirit when Jesus was Baptized, so now this baptismal water will likewise be sanctified. The blessed water symbolizes all of creation restored to its original condition — filled with God's Presence. The person beingBaptized is immersed into and becomes part of this new creation, which is Christ's Body, His Church. Furthermore, by beingblessed, ordinary water becomes like the Jordan River, and the person being baptized participates with Christ in His Baptismin the Jordan River, His death and Resurrection, and becomes a "new creation."

Blessing the Baptismal Oil and Anointing The priest prays that as God sent a dove with an olive branch to those who were in Noah’s ark as a sign of reconciliationand salvation from the flood, so God will now bless the baptismal olive oil — also a sign of salvation and healing — by thepower of the Holy Spirit. Just as oil or salve is used to heal bodily wounds, so the "oil of gladness and righteousness" is usedto heal the sickness of the soul and body. The baptismal oil is used to anoint the forehead, breast and shoulders, hands andfeet, thereby healing and consecrating the mind, senses and energies of the "new creation" in Christ.

The Baptism This is the central act of the whole Baptismal Service. Receiving the baptismal name of an Orthodox saint, a child isimmersed upright three times, representing death and resurrection, with the words: “The servant of God, [name] is baptizedin the name of the Father, and of the Son, and of the Holy Spirit. Amen.” A baptismal cross is then put around the person'sneck, to be worn always, throughout life, as a sign of belonging to Christ. Then the newly baptized is dressed in a whilebaptismal garment, which represents the purity of the new life in Christ, and of “putting on Christ.”

Holy Chrismation

The Anointing With Holy Chrism Having been reborn by water and the Spirit in Baptism, the person is immediately sealed with theHoly Spirit. This sacrament corresponds to the Apostles laying their hands on the heads of those whowere baptized, anointing them with oil, and bestowing on them the gifts of the Holy Spirit, received atPentecost. Because our bishops, the successors of the Apostles, cannot anoint every person beingbaptized, during Holy Week they consecrate special Chrism (a mixture of many oils and herbs), whichthey give to their priests to anoint and seal the newly baptized with the gifts of the Holy Spirit on behalfof the bishop. The sign of the cross is made with the Chrism on the forehead, eyes, nose, lips, ears,breast, hands and feet, which seals all the senses, the mind, heart and actions, so the person may receivethe grace of the Holy Spirit to always walk in the Way of the Lord.

The Triple Procession The priest leads the sponsors and newly baptized-chrismated person in a triple procession around the baptismal font, crossand Gospels, while “As many as have been baptized into Christ have put on Christ. Alleluia!” is sung three times. Thissignifies that the new Christian must always journey through life in worship of the Holy Trinity, making Christ the center ofhis/her life. In the Epistle reading (Romans 6:3-11), St. Paul explains the meaning of Baptism: when we are baptized, we arebaptized with Christ into His death, so that we might walk in newness of life and share in His Resurrection. We must die toour old selves, servants of sin, and be raised with Christ to live only for Him and in Him. In the Gospel reading (Matthew28:16-20), we hear Jesus commanding His Apostles and giving them the authority to baptize all nations in the name of theFather, Son and Holy Spirit.

The Tonsuring After washing the places he had anointed with chrism, the Service concludes with the Tonsuring, in which the hair of thenewly illumined servant of Christ is cut on the four sides of the head, in the form of a cross. This cutting off and offeringa part of oneself symbolizes the offering of one's whole life to God, and the desire to fulfill one's baptismal vow to serve theLord and walk in His paths all the days of one's life.

Reception of Holy Communion The new member of the Church receives Holy Communion at the next Divine Liturgy served in the parish, for two mainreasons. First, because receiving Holy Communion provides the on-going spiritual nourishment that enables one to maintainthe baptismal vows to renounce Satan and to live only for God. And second, because the Divine Liturgy is the central actperformed by the Church, with which the newly baptized-chrismated person is now united. It is the extremely importantresponsibility of the parents and godparents to bring babies and children to Holy Communion every week.

The Churching of the Mother and Child In the Church’s concern for the well-being of a new mother and infant, they have been urged to stay at home and restfor 40 forty days after childbirth. Then, with thanksgiving for God's gift of new life, and following the example of the Motherof God, the mother presents herself and her baby in church (usually) preceding the Baptism. Beautiful prayers are offeredfor her and her child, and then, as her child is to be spiritually reborn in Baptism, the mother also shares in that renewal byreturning to full participation in the Church's liturgical life. The Churching of the Child follows the Baptism-Chrismation. Patterned on the example of St. Simeon taking Christ into his arms, the priest receives the child from the mother, and presentshim/her to the Lord in front of the Holy/Royal Doors, showing that the child is now a full and equal member of Christ'sHoly Church.

By: Sister Ioanna; Source: http://stinnocentchurch.com/sacraments_holybaptism.html