The Seven Holy Mysteries continue God's saving plan to "bring everything together under Christ" (cf. Ephesians 1:9-10). Each one of these Mysteries, therefore, makes that saving action present to us here and now (cf. Collossians 1:27).
Baptism initiates us into Christ's Kingdom, making us heirs to that Kingdom. Through Baptism we die to sin and rise to life in Christ (Galatians 3:27), are reborn of water and spirit (John 3:5-6), cleansed of sin (Acts 22:16, and enlightened by the giftof faith (Acts 8:37).
Chrismation immediately follows Baptism and seals us heirs of the Kingdom, giving us "the gift of the Holy Spirit," which helps us live lives worthy of the Kingdon (cf. Hebrews 6:2; Acts 8:14-17; 19:6).
Christ nourishes us with His Body and Blood, helping us to mature in His image and grow in His likeness (John 6:51-58; Luke 22:19-20; Mark 14:22-25; Matthew 26:26-29).
Unlike the Roman tradition, the Byzantine tradition does not separate the three Mysteries of Initiation, but celebrates them simultaneously, whether the candidate is an infant or an adult.
You may approach for Holy Communion if:
Proverbs 24:16 tells us that even virtuous people fall seven times. But Christ has given us the
Mystery of Repentance to make His mercy and forgiveness always available (cf. John 20:21-23; James 5:14-17).
Jesus' sacrifice on the Cross is the only source of forgiveness for sin. Jesus entrusted that ministry of forgiveness to the Apostles (Matthew 18:18; John 20:22-23). Jesus offers forgiveness of sin, but we need to admit we are sinners in order to claim it (1 Timothy 1:15). Public confession of sins and reconcilation of sinners have been practiced in one form or another since the first days of the Church (James 5:16; 1 Corinthians 2:1-11). the sacrament of Repentance is often called a "second baptism."
All Catholics may approach a Byzantine Catholic priest for the Sacrament of Repentance. Before approaching be sure to prepare yourself by making a good examination of conscience. Then:
The Mystery of Holy Anointing was given to us so that our suffering in this life can be put in its proper perspective - the mystery of Christ's victory over death (cf. James 5:14-15; Mark 6:13). The East has always offered the Mystery of Holy Anointing to any person suffering from illness of body, mind, or spirit. The Sacrament not only increases sanctifying grace in the soul of the sick person, but also delivers him from the remnants of sin.
Marriage is a natural relationship instituted by God from the beginning. But in Christ we see its deeper mystery as a revelation of Christ's relationship to the Church, and as a livign icon of the Holy Trinity (Gensis 2:24; Matthew 19:1-12; Ephesians 5:21-33). The Bride and Groom are crowned to symbolize their God-given dominion (Genesis 1:28) over the "domestic Church" of their home and to challenge them to a sacrifical love that imitates Christ's love for His Church (Ephesians 5:25-32). Such love is always free, total, faithful, and fruitful.
Christ established the priesthood so that the fruits of His death and Resurrection, made available through the Mysteries, would be made available to all mankind throughout the ages (Lk 22:19; Mt. 28:18; John 20:22-23).
The East has maintained the ancient practice of ordaining married men to the priesthood, choosing to reserve the call to celibacy "for the sake of the kingdom" for the monastic life. Bishops are celibate.
By the laying on of the Bishop's hands, a man receives the Sacrament of Holy Orders. By the grace of this Sacrament, a priest carries on Christ's saving work, becoming more fully a steward of God's mysteries "rightly dividing the word of truth." It is the priests duty to administer the Sacraments, preach the Gospel, and be a source of spiritual teaching and consolation for this flock.