Mooron means perfumed oil. Mooron Koodoso means anointing with holy oil. Same terminology applies for consecrating the Holy Oil. It is, 'sweet smelling fragrance of Jesus Christ.' Mooron is holy unguent used to anoint baptizing candidate immediately after Holy Baptism. It is also used to anoint Tablitho (portable Madbaho), Madbaho and Church building. Anointing with Holy oil is one of the basic mysteries of the Holy Church.

What is Holy mystery? The word mystery is derived from Greek root, 'mysterion.' Its Syriac equivalent is, "roso." This means, something which has hidden meaning or beyond human understanding. Because of the very occult nature we apply numerous symbolisms to understand a mystery and yet, we rely more on faith than on logic though more often than not faith is also logical. For example, regeneration or rebirth takes place in Baptism when priest pours blessed water invoking Triune God on the candidate. When the priest anoints with the Holy oil the Holy Spirit seals the candidate as son of the living God and counts him to be brother of Christ. This immediate transformation invisible to outward senses could be understood only by faith, not by logic. The very word 'mystery' implies certain amount of technicality.

The faithful are more familiar with the word 'sacrament' or 'Koodoso' another term purporting similar, but at any rate not equal, meaning. Western churches use the term sacrament which means, pledge, assurance, etc. Koodoso means to sanctify, dedicate, etc. Pertinently, these words convey same or similar idea though they had different original meanings. However, mystery is more apt, biblical and meaningful usage than the other words. St Augustine defined, sacrament as 'visible signs for receiving invisible grace' and it was universally accepted later.

Mystery in the Bible: St Paul uses the term 'mystery' to expound inexplicability and inexorability of Gospel. "We speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory," 1Cor 2:7. He refers to Jesus Christ as mystery. "To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory," Col 1:27. Whole mystery is revealed in the person of Jesus Christ. Thus mystery is something that which partakes in the mystery revealed or manifested in Jesus Christ. Intimate relationship between Christ and the Church is explained as mystery and equated to the intimacy between husband and wife. "This is a great mystery, but I speak concerning Christ and the church," Eph 5:32. Marriage itself is explained as a vehicle to share in the mystery of God. The whole Church being the mystical body of Christ is a great mystery. The venerable fathers of the Church understood the Holy Eucharistic elements namely consecrated bread and wine as mystical body and blood of Christ. They festooned it with adjectives like, Heavenly, Divine, Holy, etc. While the mystery of Holy Baptism enables one to become member of the mystical body of Christ, which is the Church the mystery of Holy Eucharist enables one to commune with the person of Christ through His Holy body and blood.

Seven Mysteries or Sacraments? There are seven sacraments as generally understood, which is not the official orthodox position. Roman Catholic scholars deliberated differently and variously about the number of sacraments for a long time. For example, Peter Damien listed about 12 sacraments. Hugo of Saint Victor said there are more than 12 and divided it into two types, which are essential and nonessential to salvation. Peter Lombard and Thomas Aquinas said there are only seven sacraments. The general consensus was for seven sacraments. Martin Luther, champion of reformation, rejected the concept of seven sacraments and instead, propounded the theory of 'two sacraments' namely, Holy Baptism and Holy Eucharist. It was felt necessary to counter his heresy and put an end to the centuries' old discord about the number of sacraments. Thus Trent council (1565) of the Roman Catholics officially declared seven sacraments namely, 1, Baptism, 2, Confirmation, which is different in our tradition, 3, Confession, 4, Holy Eucharist, 5, Priesthood, 6, Matrimony and 7, Anointing of the sick.

The proponents of seven sacraments justified their claim arguing that number Seven is sum-total of three that represents Triune God, four that represents four quarters of the earth and thus seven represents amity between God and universe. It also symbolizes sevenfold powers of Holy Spirit, seven branched lamps in Jerusalem temple, seven seals that the Lamb broke, seven words which our Lord spoke on the Cross, seven acts of mercies and seven deadly sins, etc.

St. Dionysius of Areopagite talks about six sacraments and he calls them 'perfections'. Certain fathers think in line with Roman Catholic position and endorse seven sacraments. If we restrict number of sacraments to seven, or differentiate as essential and non-essential, it will be an indirect erroneous admission that the grace of God is limited only through seven sacraments. Liturgies of house blessing, burial of the dead, entry into monastery, church/tablitho dedication, blessing of water, etc are not yet considered as sacraments though they also are undoubtedly channels of grace. Mor Bar Ebraya, in "Salge and Nareskudise" respectively, considers the consecration of the church and burial of the dead as sacraments. I hold that he is fully justified. Thus limiting the number of sacraments to seven is neither logical nor true orthodoxy.

Since this is not a treatise on sacraments I would go back to my subject, Mooron and I would use the term 'sacrament' for easy understanding. In our tradition sacrament of mooron is administered along with baptism. Roman tradition is that it is administered separately at the age of 12-13. The candidate is required to undergo a course of catechism before administering Mooron and they call it 'confirmation.' They give Holy Eucharist to the candidate only after such confirmation and they call it, "First Communion," arguing that children are unable to understand the mystery involved in the Holy Eucharist. Certain Protestants follow Roman tradition. But that was not the ancient practice. Baptism and Mooron were together administered on the faithful then. Should one know how digestive system works in order to digest food? Food digestion is not dependant on whether or not one knows how the digestive system functions. Abraham at the age 99 and Ishmael at the age 13 received Circumcision on the same day as a mark of covenant but Isaac received it on the 8th day. How can an eight-days' old child make a covenant? Jeremiah was sanctified and ordained as prophet while in his mother's womb. John the Baptist was filled with Holy Spirit while in the womb. There is no age barrier for receiving God's blessings. Many Protestant scholars after extensive researches concluded that our practice is authentic. Thus it is not necessary that children should intellectually understand various aspects of it, ipso facto, no one can ever fully comprehend the mysteries concerning holy Eucharist. Biological parents, Godfather, Godmother, Grand parents, etc are obligated to teach, nurture and make sure that the children grow in Lord's discipline.

Seal of the Holy Spirit: Baptism and Mooron are twin sacraments, it can be said, for, Mooron is the completion of Baptism. While Baptism results in spiritual birth Mooron is the seal of the Holy Spirit. Mooron confers 'apostolic laying of hands' on the faithful. It also symbolizes vesting of Christ's authority on the faithful. The 'laying of hands' is a fundamental apostolic doctrine and elementary principle of Christ, which should not be altered or taught differently under any circumstances. Other fundamental principles of similar value are baptism, resurrection of the dead and eternal judgment, Heb 6:1-2. Baptism in water alone is not sufficient to receive Holy Spirit. Evangelist, and one of the seven deacons, Phillip preached the Word of God in Samaria. Hearing his speech unclean spirits cried aloud and came out, lame and paralyzed were healed, and many wonders and signs took place. Seeing all these, multitude of people believed and received Christ and Phillip baptized them. But the Holy Spirit did not come upon them. Peter and John went there and upon laying their hands on them that were baptized, they received Holy Spirit, Acts 8:4-17. St Paul laid hands on the people of Ephesus at the time of baptizing and they received Holy Spirit, Acts 19:5-6. This is very clear proof that certain degree of authority by laying of hands is necessary to conduct sacraments and certain other functions. That is why orthodox consider the unbroken chain of apostolic line of descend very important.

Did Jesus command apostles to anoint with oil at the time of baptizing? Or did the apostles anoint with oil when they baptized? Why would we require anointing with oil at the time of baptizing if Jesus did not command to do so? Jesus sent His disciples with the same authority and power He had. By this, Jesus empowered the disciples to teach, guide, interpret and define doctrinal issues, and set rules, regulations and issue directives that were necessary for the growth and sustenance of the Church from time to time. During His ministry He taught them various matters pertaining to the kingdom of God but not all things for, they were unable to bear all. He assured them that He would send the comforter, Holy Spirit who will guide them in all truth. "I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth has come, He will guide you into the truth; for He will not speak on his own authority, but whatever He hears He will speak; and He will tell you things to come," John16: 12-13. Again after resurrection, Jesus was with them alive for forty days and taught them the things pertaining to kingdom of God, Acts 1:3. Luke does not elaborate what were the things He taught. The disciples having received infallible authority to teach passed on the same authority to their disciples by laying hands and appointing them as bishops, priests and deacons and thus to this day the apostle's teachings and guidance of Holy Spirit continue in the Church.

Anointing with oil is very old practice and impossible to trace its date of origin. In the Old Testament period the priest, the prophet and the king were to be anointed with fragrance oil. They were 'Jehovah's anointed.' As soon as they were anointed they were filled with Holy Spirit, example David, 1 Sam 16:13. Anointing was symbolic of sanctifying and commissioning individuals for specific functions such as priest, prophet and king. These anointments were only shadow of which the substance is Christ for, priesthood, prophecy and kingship culminated in Him. This is true when considering the word "Christos' which in Greek means anointed. Faithful share in Christ's anointment and hence called 'Christian'. But He was not anointed with perishable oil but with imperishable Spirit and Power of God, Acts 10:38. Jesus began His public ministry soon after anointing by the Holy Spirit in River Jordan. St John the Baptist baptized those who repented of their sins and hence known as "Baptism of repentance." Jesus was sinless and hence required neither repentance nor baptism. His baptism was to sanctify the water so to revert it to the original order. John testified that he had revelation from heaven that upon whom the Holy Spirit descends shall be the Messiah and thus it was preordained. It was also a public testimony before commencing His public ministry.

This does not mean that Holy Spirit newly came, dwelt in and made Jesus, His temple at the age of 30 as the heretic Nestore said. Holy Spirit was the very cause of Jesus' birth. Infant Jesus grew strong in Holy Spirit, Lk 2:20. Holy Spirit was with Jesus through out the public ministry. He cast out demons by the power of the Holy Spirit, Mat 12:28. Holy Spirit was with Him on the Cross, in the tomb and when resurrected, Rom 1:5.

The Mosaic law demanded that Tent of Meeting, the Arc of Covenant and the furniture used in the tent were to be anointed with holy oil to make them sacred, Ex 30:26-30. The degree of sacredness ascribed to the anointed furniture was so high that no unclean man was ever allowed to touch them. Verses 22-25 explain how to prepare the holy oil. Anointing them with oil symbolizes that such items are set apart exclusively for worship.

Apostles anointed the sick with oil and they got healed, Mk 6:13. Jesus did neither specifically command to do so nor demur what disciples did. Obviously, this practice was already prevalent on those days. Jesus never changed any of the then existed good customs. Apostle James advised that the priest should pray and anoint the sick with oil so that he will be healed, Jas 5:14. Here oil is a medium through which Holy Spirit works rather, oil is a visible medium for invisible Holy Spirit. So it is logical and apt that the apostles maintained the tradition of anointing the faithful with oil at the time of baptizing as token of bearing Christ.

Another symbolic shadow can be seen in Ezekiel, "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst," 9:4. Hebrew text has the mark "thav", which is the last letter of Hebrew alphabet. "Thav" in Hebrew, resembles the sign of Cross. Anointing with oil in the sign of cross is the protective seal for Christians against the snares of Satan. Believer is sealed with Holy Spirit, Eph 1:13. We are sealed by the Holy Spirit for the day of redemption, Eph 4:30. St Ignatius says in his letter to Ephesians, 'Our Lord was anointed with oil of gladness (Ps 45:7) in order that the church would receive imperishable fragrance." Believer, by the anointment, partakes in the glory of Jesus Christ and thus becomes member of the "royal priesthood, 1 Pe 1: 9." Seal is a positive mark of identification. It shows to whom the subject belongs. The owner seals his cattle or sheep with a distinct mark of identification. Shepherds gave special marks of identification for sheep reserved as tithe according to Law of Moses. Kings used to seal his soldiers with special mark, which was forerunner of wearing badge in these days. It is in this sense St Paul claimed, "I bear in my body the marks of the Lord Jesus," Gal 6:17. It is also seal of true faith. The celebrant prays "Let him/her not be caught by evil forces but become the child of light" and then anoints the oil on the brows of the candidate in the shape of cross saying, "Sealed in the name of the Holy Father, the Holy Son and the Holy Spirit, the Fragrance of Christ, Sign of true faith and perfection of gifts of the Holy Spirit." Reference to fragrance invokes the relationship of Church and Christ as bride and bridegroom. "Thy name is as ointment poured forth, therefore do the virgins love thee," Songs 1:3. Believer ought to transcend the fragrance of Jesus Christ through benevolent deeds and dedication even as St Paul says, "We are to God, the fragrance of Christ," 2 Cor. 2:15. Every believer who is baptized and anointed in to the family of Christ is vested with heavy but happy responsibility to study, grow, defend, stay steadfast and bring in others in the true and undefiled faith which is also the gift of the Holy Spirit for, St Paul says, "No one can say that Jesus is Lord except by the Holy Spirit, 1 Cor 12:3. Those who take this aspect lightly and carelessly, fall into heresies, forsake the authentic apostolic faith and distance from the grace of God. The anointment enables the believer to resist devil and his evil designs, for Christian life is a perennial struggle against sin and the forces of Satan.

Preparation: Chapter 3 of Hudaya Canon extensively deals with how to prepare the Holy Mooron but it does not impose time restriction. Holy Mooron can be consecrated at any time as needed but in ancient times it was done on Passover Thursdays. Patriarch and Catholicos only are empowered to consecrate Holy Mooron under normal circumstances. Under exigent situations archbishop may consecrate it with express consent from the patriarch.

It is made of ten different perfumery ingredients, which are, 1, 400 measure pure olive oil, 2, 60 measure spikenard, 3, 60 measure Cinnamon skin, 20 measure each of, 4, saffron, 5, dry ginger, 6, pepper, 7, nutmeg, 8, clove, 9, 60 measure green Njerinjil (thistle) and 10, balsam. Items 2 to 8 are powered and mixed with olive oil and poured in a glass jar. A big copper vessel filled with water is put on the stove. The jar containing mixed oil is hanged in the center of the water vessel by means of a tie-rod. Water is boiled for three hours and then item # nine is added to oil and allowed one hour additional boiling after which the mixture is allowed to cool and settle down. Then the oil is filtered and poured into clean vessel, for consecration.

Chief celebrant is Patriarch or Catholicos. Baptized believers with sober mind only are allowed to be present. Consecration liturgy has two parts. Part 1, Partakers are arranged in three rows covering the area of holy of holies and the sanctuary. Chief celebrant sits on the throne with full vestments at the eastern side of the holy of holies. Bishop leads the prayer and holding the staff of the chief celebrant and the chancel accompanied by others go round the sanctuary in procession and re-enters the holy of holies to continue the liturgy. Chief celebrant himself then mixes balsam into the oil and covers it under his vestments and holds it tightly close to his chest. The second procession to the sanctuary follows accompanied by liturgical chants, 12 sub-deacons holding lighted candles, 12 full-deacons holding marvah'so, and 12 priests holding chancels and bishops and re-enters the holy of holies and places the vessel containing oil on the Tablitho.

Part 2, Deacons and priests position themselves in an orderly manner in the holy of holies and the chief celebrant assisted by others conducts the long liturgy that blesses the oil. He then distributes the blessed oil to the needy bishops and priests. Canon forbids priests from pouring it from one vessel to another or to distribute from it to others.

I think this is sufficient for the general understanding of the importance of Holy Mooron.
Fr John KK, Vicar, St Peter's Syrian Orthodox Church, Philadelphia