️ 5 PILLARS OF MYSTERY
They are called Pillars of Mystery due to the fact that they support and strengthen the faithful in sacred teachings as a pillar supports a roof. These mysteries have Biblical foundation (1 Cor. 14:19). Accordingly, the five pillars of mystery are expressed in the Creed, which is the confession of our faith. A. Mystery of the Shilush (Trinity) In this section, the mystery of Unity and Shilush of the Triune YĀH is described. The Shilush Qadash (Holy Trinity) is three in name, in person, in deed and one in essence, in divinity, in existence, in will. Three in name - Father, Son, Holy Spirit (Abba, Ben, Rawach Qadash) Three in deed - the Abba is the begetter, the Ben is begotten, the Rawach Qadash is the one who proceeds. Three in person - the Abba has a perfect person, the Ben has a perfect person the Rawach Qadash has a perfect person. The Abba is the heart, the Ben is the word, and the Rawach Qadash is the life (breath). The Abba is the heart for Himself, and He is the heart for the Ben and for the Rawach Qadash. The Ben is the word for Himself, and He is the word for the Abba, and for the Rawach Qadash. And the Rawach Qadash is the life (breath) for Himself, and He is the life (breath) for the Abba and the Ben. Even though we say the Shilush are three in name, in deed and in person; the three are one in essence, in divinity, in existence and in will; we do not mean three but one YĀH. While the Abba and the Ben and the Rawach Qadash exist in their own perfect person, they are one in existence. (Abulidis, Faith of the Abba Chap. 40 Verse 4:6) As Ignatius has said in the Book of the Faith of the Abba, the name of the Abba is not changed to be the name of the Ben or the Rawach Qadash. The name of the Ben is not changed to be the name of the Abba or the Rawach Qadash, the name of the Rawach Qadash is not changed to be the name of the Abba or the Ben. The Father is called Abba but not the Ben or the Rawach Qadash. The Son is called Ben but not the Abba or the Rawach Qadash. The Holy Spirit is called the Rawach Qadash but not the Abba and the Ben. The Father is the Abba, the Son is the Ben, and the Holy Spirit is the Rawach Qadash. The three exist eternally in their own name and person. (Faith of the Abba Ch. 11 part 1 Verse 7.8) In their name of unity, the three are called Lord, YĀH. Lord the Abba, Lord the Ben, and Lord the Rawach Qadash is Echad (One Lord). YĀH the Abba, YĀH the Ben, YĀH the Rawach Qadash is YĀH Echad (YĀH is One). The three hundred eighteen abba in The Book of Faith said “we believe in Lord the Abba, in Lord the Ben, in Lord the Rawach Qadash. (Hai. Ab. Ch. 19 Part 1 Verse 30) The unity of YĀH is confessed as the unity of YĀH head – Elohut. The Abba beget His Ben without days or hours; and when He beget Him, His Abba was not separated from Him. Beyond time, YĀH is the eternal One. That One is Abba, Ben and Rawach Qadash. No one of the three Persons is prior to the other two in time. The Apostolic St. Athanasius Archbishop of Alexandria said “The Abba is YĀH, the Ben is YĀH, and the Rawach Qadash is YĀH. They are called YĀH Echad but not three YĀHs.” (Apostolic Athanasius Faith of the Abba Ch. 24 Part 4 Verse 4). It is stated in many places in the Old and the New Testament Books about the Echad (Oneness) and Shilush of the Shilush Qadash. In the Old Testament Gen. 1:26; 2:18; 3:22; 11:7; 18:1-8; Ps. 33:6; 146:5; Isa. 6:3,8 In the New Testament Mt. 3:16-17; 28:19; Jn. 14:26; 2 Cor. 14:13; 1Pet. 1:2; 1Jn. 5:7-8 B. Mystery of Hitgashmut (Incarnation) Mystery of Hitgashmut means the mystery of the descending of YĀH the Ben who is one of the Shilush from heaven and taking up flesh and soul from Our Qadash Mariam Betulah Amma (Holy Virgin Mary Mother). This is the mystery of YĀH becoming man and man becoming YĀH. “The word became flesh and dwelt among us.” (Jn. 1:14). Therefore the word “Echad” affirms that Our Lord and Savior Yāhawashi is not two natures, but one incarnate nature of YĀH the Word. The Reason for the Incarnation: The Ben of YĀH created Adam and Eve without sin and death. “YĀH did not make death”. But, man, through his transgression brought on himself misery and suffering as well as sin and evil, and was condemned to death-death of body and soul, grave and hell (Gen.3:19-24). “For YĀH did not make death, He takes no pleasure in destroying the living. Do not court death by the errors of your ways, nor invite destruction through the work of your hands. To exist for this he created all things the creatures of the world have health in them, in them is no fatal poison, and Hades has no power over the world. But the godless call for death with deed and word, counting him friend, they were themselves out for him; with him they make a pact, working as they are to belong to him” (Wis. 1:12-16; Rom. 6:23) “For YĀH hath not appointed us to wrath, but to obtain salvation by Our Lord and savior Yāhawashi” (1 Thes. 5:9). Adam and Eve disgraced and impoverished themselves. They were expelled from the Garden of Eden. They brought suffering and misery and were subject to the dominion of the devil. Death reigned from Adam to Our Lord and Savior Yāhawashi, even to them that had not sinned. (Rom. 5:12-14). They knew that, all that happened due to their transgression and violation of the commandment of YĀH. They regretted and repented. They cried to their Creator seeking mercy. YĀH in his forgiveness along with his judgment, hearing their cry, observing their tears and accepting their repentance, was pleased to redeem them, and gave them promise. (Isa. 63:8; Heb. 2:14-16) When the appointed time had come forth, YĀH sent His only Ben Echad (Begotten Son), according to the promise. YĀH the Ben, descended from heaven and was born from Our Qadash Mariam Betulah Amma. He was born so that all who believe in Him would be saved. When it is said, that He became man, it is said to mean that He united to himself the body and soul of man. Then all the words of the prophets were fulfilled. (Isa. 7:14, 9:6; Mich. 5:2; Gal. 4:4). Without separation of His Divinity from His humanity and His humanity from His Divinity, He became one person, one nature without change, without confusion, without separation and without division. “He is Ben Echad and Mashiach before and after His Hitgashmut” (Cyril. Faith of the Abba Ch. 78 Part 48 Verse 9-18). St. Gregory of Nazianzium said “He is the only YĀH the Ben who became man and the only man who became YĀH in Echad” (Faith of the Fathers Ch. 61 part 4 Verse 23) John Chrysostom has written that the human body was honored by the union of the Davar Elohim (Divine Word). The poverty in the nature of the flesh was abolished by the Echad of the Davar of YĀH with the flesh, and the flesh retained the glory of the word of YĀH to itself by the Echad. (Jn. Chrysostom, Faith of the Abba Ch. 66 part 9 Verse 18-19) After birth He grew like men, doing all human works except sin. He taught 33 years and 3 months in the world. For us men he died on the Cross, destroyed death by his death and saved the world. He was laid in the tomb for three days and three nights; rose from the dead on the third day; appeared to His disciples, stayed on earth for forty days, gathering His disciples and teaching them the Book of the Covenant. On the fortieth day, while the disciples beheld, He ascended unto heaven to the Abba in glory praised by angels, sat at the right hand of His Abba, and will come again to judge the living and the dead, when everyone will be recompensed according to his work. (Jn. 3:13; 1 Pet. 3:22; Mt. 25:31; Eph. 4:8-10; Acts 2:30; 2 Cor. 5:14) Therefore, the teaching highlighted in the mystery of Hitgashmut is to believe that Our Lord and Savior Yāhawashi is the Davar of the Abba and of the Rawach Qadash, thus Our Qadash Mariam Betulah Amma is the true Amma of YĀH; the Amma of the Davar. (Cyril Hai. Ab.). This mystery also teaches us the two births of the ben, His birth before the world from the Abba without amma, and his birth from the Mariam Betulah (Virgin Mary) without abba. C. Mystery of Mikvah (Purification) Mikvah is the sacrament given to all who believe in the Mystery of the Shilush and the Mystery of Hitgashmut for the remission of pesha (sin), to obtain adoption from the Triune YĀH, to inherit the Kingdom of YĀH. It is called mystery, because, when the priest recites the prayer of mikvah over the water and blesses it, it will be changed and become the water that flowed from the right side of Our Lord and Savior Yāhawashi and one can receive the invisible grace of the adopted son-hood of YĀH (Jn. 19:34-35). Whosoever believes and is purified through mikvah shall get remission of pesha. “We believe in one mikvah for the remission of pesha”. Every person is born from YĀH through mikvah, and will be free from damnation. “He that believes and is cleansed shall be saved; but he that believeth not shall be damned” (Mk. 16:16; Acts 2:28). To be born of the Trinity is for inheriting the Kingdom of YĀH. Our Lord has taught us that we cannot enter the Kingdom of YĀH except through mikvah. “Verily, verily I say unto thee, except a man be born of water and Rawach, he cannot enter into the Kingdom of YĀH.” (Jn. 3:5; Tit. 3:4-7). There were prophecies and symbols foretold by the laws and the prophets about Mikvah. Nevu’ah (Prophecy): - Then will I sprinkle clean water upon you, and ye shall be clean. (Ezek. 36:25; Mich 7:19) Oth (Symbols) 1) Brit Milah: - Brit Milah (Circumcision) in the Old Testament was practiced as a sign of mikvah. It was given to Abraham as a token of the Covenant. Every one that was not mul (circumcised) on the eighth day after birth was to be cut off from his people, shared not from the promise and shall have no portion from the Yasharahla (Promised Land). The arel (uncircumcised) were not considered a part of the Kingdom of YĀH. (Gen. 17:7-14) In the New Testament, Brit Milah was replaced by Mikvah. Every one that is not purified through mikvah was not born of YĀH, and cannot inherit the heavenly Kingdom. (Col. 2:11) 2) The Ark of Noah and the crossing of Israelites across the Red Sea were symbols of mikvah. (1 Pet. 3:19; 1 Cor. 10:2) To fulfill the Nevu’ah and to make the archetype real, Our Lord and Savior Yāhawashi was immersed in the mikvah waters of the Jordan River by the hand of John the Baptist. (Mt. 3:16; Mk. 1:9; Lk 3:21; Jn. 1:31). The Orthodox Church purify children, males on the fortieth day and females on the eightieth day. This signifies that the first persons obtained adoption from YĀH. (Jubilee 4:2-15) D. Mystery of the Se’udat Qadash (Holy Communion) Mystery of the Se’udat Qadash is a supreme act of life through which we can hold intimate Se’udat with YĀH and that which makes us one with YĀH. “Verily, verily, I say unto you, except ye eat the flesh of the Ben and Man, and drink his blood, ye have no life in you.” “Who so eateth my flesh, and drinketh my blood hath eternal life. My flesh is meat indeed, and my blood is drink indeed, for it is a real food. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” (Jn. 6:53-57). There are prophecies and symbols given about the Se’udat Qadash. 1. Nevu’ah (Prophecy) “Thou has put gladness in my heart, more than in the time that their corn and their wine has increased”. (Ps. 4, 7) “Wisdom has built her house, she has hewn out her seven pillars. She has killed her beasts; she hath mingled her wine; she hath also furnished her table; she hath sent forth her maidens: she cries up on the highest place of the city.” (Prov. 9:1-3) “The prime needs of human beings for living are water, wheat and juice of grape”. (Sirach 39:26) These Nevu’ah were foretold about Our Lord and Savior Yāhawashi, the Lamb of Passover, who was crucified on the cross as to give His flesh and blood in the form of bread and wine. 2. Oth When the children of Israel were liberated from the bondage and went out of Egypt, they were told to kill a lamb, eat the flesh, take the blood and sprinkle it on the two side posts and on the upper door post of the houses, in order to get security from the plague of the firstborn. This was applied as a symbol of Our Lord and Savior Yāhawashi the Ben of YĀH, who was crucified and gave his flesh and blood as a ransom to the children of men. “This is the Lamb of YĀH, who takes away the sin of the world.” (Jn. 1:29) Melchizedek, who is the archetype of the priesthood of Our Lord and Savior Yāhawashi, the Ben of YĀH, offered a sacrifice in the form of bread and wine. (Gen. 14:18) To fulfill these prophecies and realize the symbols, examples, Our Lord and Savior Yāhawashi on Thursday evening at the Passover, took the bread, blessed it and broke it and gave it to His disciples and said, this bread which I give you is my flesh. In the same manner He took the cup, blessed it and gave it to his disciples, saying “this is my blood which will be shed for you and for many people, for the new covenant, for the remission of sin. (Mt. 26, 28; Mk. 14:22; Lk. 22:19). This mystery is always performed in the Orthodox Church. When the priest puts bread on a ke'arah (Seder plate) and the wine in a Kos (chalice) and blesses them with the liturgical prayer, the bread and the wine are changed into the real flesh and blood of the Ben of YĀH. This was made clear by the scholar St. Athanasius - when he said “we believe, that the bread and the wine are bread and wine before they are blessed by the priest, but after they are blessed by the priest the bread and the wine are changed to the real flesh and blood of the Ben of YĀH”. (Ath. Faith of the Abba Ch.28 Part 14 Verse 22) Therefore, the Se’udat Qadash which the disciples received on Thursday evening, that which was crucified on the cross on Friday, and that which is being practiced at every corner to the end of the world is one and the same. The Orthodox Church believes and teaches, that the flesh and blood is not simply a memorial or symbolic but real flesh and blood of the Ben of YĀH. The pure sacrifice that the clergy offers is the same sacrifice that was given up on the cross on Calvary. (Jn. Chr. Liturgy 85) E. Mystery of the Techiyyat HaMetim (Resurrection of the Dead) Techiyyat (Resurrection) is the Mystery of life after death. All those who have departed from the time of Adam, and will pass away until the second coming of Our Lord and Savior Yāhawashi, will be risen in the union of body and soul. The souls of the righteous shall abide in paradise and the souls of sinners in hades until the end of this world. But on the last day, when Our Lord and Savior Yāhawashi shall come in His glory, to judge the living and the dead, the souls shall be united with their bodies on the day of techiyyat and they shall rise from the dust of the earth (Lk. 16:19-31). “Marvel not at this: for the hour is coming; in which all that are in the graves shall hear His voice and shall come forth; they that have done good, unto the techiyyat of life; and they that have done evil, unto the techiyyat of damnation.” (Jn. 5:28) Many passages could be cited from the Old and New Testament books about the doctrine of death and the afterlife. The word of YĀH in Deuteronomy 32:39 “I kill, and I make alive” shows the hope of techiyyat. Isaiah the prophet says “The dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” (Isa. 26:19-20). Daniel the prophet has written “... and at that time thy people shall be delivered, everyone that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever”(Dan. 12:1-3). Job said “For I know that my redeemer liveth, and that he shall stand at the latter day, upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see YĀH: whom I shall see for myself and mine eyes shall behold, and not another.” (Job. 19:25-27) The teaching of the techiyyat of the dead is not only told orally. It has been proved in practice when many among the departed came forth out of the grave and appeared in public. The prophets Elijah and his disciple Elisha raised the dead. (1Kgs. 17:21; 2Kgs. 13:21). Our Lord and Savior Yāhawashi and his disciples raised the dead in their ministry during the proclamation of the gospel. (Mt. 9:25; Lk. 7:15; Jn. 11:14). Likewise, the Apostles also raised the dead during their apostolic ministry. On the day of the crucifixion of Our Lord and Savior Yāhawashi the graves were opened and bodies of many saints came out. (Mt. 27:52). All these prove the truth of the techiyyat. All those that sleep in the dust of the earth shall come to life at the last judgment. Our belief in our techiyyat is based on the techiyyat of Our Lord and Savior Yāhawashi. “Knowing that He which raised up the Lord Yāhawashi shall raise up us also by Yāhawashi, and shall present us with you.” (2 Cor. 4:14). The Church scholars Amoneos and Eusabios said “Our Lord and Savior Yāhawashi is risen, in order to make it known to us that our body shall arise”. Techiyyat is for all human beings. Both the righteous and un-righteous arise. The final techiyyat awaits the last day at the second coming of Our Lord and Savior Yāhawashi. Our Lord and Savior Yāhawashi shall come in His glory at the end of the world to judge the living and the dead. (Ps. 50:2; Mt. 25:31-32; Rev. 1:7) At that time, He shall send forth His angels with a great sound of a trumpet. The dead shall arise. The earth will restore that which was entrusted to it. Then He shall set the righteous on his right hand, but the sinners on the left hand. All arise carrying their works which followed them from the earth; the righteous will be sanctified with the word of blessing, but the sinners will be rebuked with the word of accusation. The righteous shall shine as seven times as the sun, and inherit the Kingdom of YĀH, while the sinners shall go away into everlasting punishment prepared for the devil and his angels. (Mt. 13:42-49; 25:31-43; 2 Cor 5:10; Rev. 20:12)
️ THE 7 SACRAMENTS
The ODM (OduYeFo MINISTRY) serves Kingdom Children through the seven sacraments of YĀH as a member of the Orthodox family of Churches, shared by the Ethiopian Orthodox Tewahedo Church, the largest of the Oriental Orthodox Churches with one of the oldest and most complete biblical canons in existence. It is a holy ordinance through which the believer receives YĀH grace in the form of a visible sign or audible. These sacraments were adopted by the ODM for spiritual formation within the community. These sacraments are called mysteries because the unseen grace of the Holy Spirit is granted through them. BELIEFS AND TEACHINGS The seven sacraments are : Baptism Confirmation Holy Communion Ordination Matrimony Penance Unction of the Sick The ODM, taking the example of pillars as has been said in the Proverbs of Solomon as a starting point, teaches that there are seven sacraments (Proverbs 9:1). Of the seven, the six sacraments can be performed by a bishop/priest. Ordination is conferred by a bishop only. Baptism Of the seven sacraments, Baptism is the first. Baptism is the sacrament through which we are reborn and enter the Kingdom of YĀH. (Jn. 3:5). Baptism is a spiritual purification and has a Biblical basis (Mt. 28: 19-20). Through Baptism sin is forgiven (Acts 2:8). Cleansing and blessing are attained through Baptism. (1Pet. 3:21; Tit. 3:5-6). In our Ministry, we baptize children. In the Old Testament, children were considered as people of the covenant after they were circumcised. In the New Testament, children are baptized in their infancy and become members of the family of Yāhusha. YĀH has never isolated children from His grace. For example, Jeremiah was blessed while he was in the womb of his mother (Jer. 1:5). John the Baptist was likewise filled with the Holy Spirit while in the womb of his mother (Lk. 1:15). Yāhusha during the period of His teaching has blessed children. This shows that the age of children does not prevent them from being brought to God (Mt. 19:13-15; Mk. 10:13-15; Lk. 18: 15-17; Acts 16:33; 1Cor. 1:16). In the practice of the ODM a boy is baptized on the fortieth day after birth and a girl on the eightieth day after birth. In the Old Testament males entered the house of YĀH forty days after birth. Females also entered the house of YĀH eighty days after birth (Lev. 12:15, Lk. 2:21-24). Since children cannot confess their faith a godfather and a godmother are assigned to them respectively. Baptism is done by dipping and sprinkling. (Mt. 28:19-20). Those martyrs who shed their blood in martyrdom are considered as having been baptized by their blood (Mt. 10:32, 16:25). Order of Baptism It is performed in a baptismal lake (river) which is deep enough for immersion. If sufficient water is not available in a ministry courtyard, a pond of a wide basin is constructed which can immerse the whole body. Where water is not found which can immerse the whole body the available water is taken in three handfuls, or in a cup and is sprinkled over the whole body (Didas. 34, Fetha Negest Article 3). The priest after completing the prayer makes the baptized person bow in the four directions by saying, “I make you bow down to the Father, I make you bow down to the Son, I make you bow down to the Holy Spirit”. I baptize you in the name of the Father, I baptize you in the name of the Son, and I baptize you in the name of the Holy Spirit, so saying he baptizes him/her. (Mt. 28:19-20). Before baptism, the hair is shaved, and clothes are taken off. Immediately after Baptism, he/she is blessed and receives the Holy Communion, which is the culmination of the sacraments. If the one to be baptized is an adult, he is made to receive basic religious education (Catechism) and is baptized after having accepted and believed in the teaching. Males can only be godfathers to males and females can only be godmothers to females (Fetha Negest 3: Dida. 34; Nic. 24). If any unbaptized person is seriously ill and his life is endangered; he can be baptized before finishing basic religious education. If the ones to be baptized are grownups and can pray, they recite the creed. If the ones to be baptized are children, their godfathers and godmothers promise to teach and cultivate them spiritually. Youths born of Kingdom families are baptized after forty days if male and eighty days if female. However, there is no restriction of age if the person believes in salvation in Our Lord and Savior Yāhusha. Baptism is in the name of the Trinity (Mt. 28:19). Baptism is not repeated for one person (Rom 6:3-4; Eph. 4:4-7). Baptism is by water only (Fetha Negest 3: Jn. 3:5). After his/her baptism, a cord (Mateb) is put around his/her neck. This is the sign or identification of Kingdom Children and a guard against evil spirit. During baptism the candidate would be given a baptismal name (Yekirisitina Simi). Baptism symbolizes the death and burial of Our Lord and Savior Yāhusha. The resemblance of death and burial is the partaking of death and resurrection of Our Lord and Savior Yāhusha (Didas. 34; Rom. 6:5-6). Furthermore, Baptism is performed according to the book of Baptism and Fetha Negest. Confirmation (Myron) It is the holy ointment which one is anointed after Baptism. Confirmation like Baptism is performed once and cannot be repeated. Through the sacrament of confirmation, the believer is granted the gift of the Holy Spirit. In the Apostolic times the baptized person was granted the Holy Spirit by the laying of the hands. (Acts 20:14-17). When the church expanded, however, the bishops who continued the works of the Apostles permitted the replacement of the laying of hands by the anointing of the Holy Oil. The gift of the Holy Spirit with Myron, confirmation, has Biblical foundation. The believer is anointed with the Holy Oil immediately after Baptism. When the Apostles baptized youths and grownups, the baptized person was granted the gift of the Holy Spirit. (Acts 8:14-17; 19:5-6). Youths should be anointed with Myron as soon as they are baptized so that they receive the gift of the Holy Spirit. The Bible confirms that let alone after birth, there were children who were granted the Holy Spirit while they were still in the wombs of their mothers. (Lk. 1:15; Jer. 1:1-8). The right to anoint was originally confined to the Apostles but later passed on to bishops, and then priests were also authorized to administer the sacrament. Holy Communion Holy Communion is the culmination of all sacraments of the Church. Holy Communion means offering of sacrifice. This is not an offering of man to YĀH but the offering of YĀH for man. The sheep and goats were offered as sacrifices in the altars during the Old Testament times. However, these were preceding examples of the offering of the flesh and blood of Our Lord and Savior Yāhusha during the New Testament. The offering of bread and cup of grace which Melchizedek offered to Abraham (Gen. 14:18) and the sacrifices which the Israelites offered during the day of their liberation exemplify Our Lord and Savior Yāhusha our pascal lamb. Holy Communion has Biblical foundation (Mt. 26:26; 1Cor. 11:23-25). When the priest puts the bread on the paten and the wine in the chalice and conducts liturgical prayer, the bread is changed into the body of the Son of YĀH and the wine into the blood of the Son of YĀH. What is thus given in our Ministry is the body and blood of the Son of YĀH. When the priest administers the body, the deacon administers the blood with a cross-spoon (Irife mesikeli). Those who, due to sickness, are not able to come to the Ministry to receive Holy Communion in their homes during liturgical service. Holy Communion has to be administered on the same day; it cannot be spared for another time. Holy Communion should be taken after abstinence from food for at least fifteen hours. According to the doctrine of the ODM the Holy Communion is the real body and blood of Our Lord and Savior Yāhusha. (Jn. 6:51, 52, 53, 55). Like the other sacraments, the Holy Communion was originally performed by the bishops who succeeded the Apostles, but as the church expanded, they authorized the priests to perform the sacrament. The deacons assist the bishops and the priests. The believers who have examined and cleansed themselves through penance can receive Holy Communion. But those who have not cleansed themselves through penance, even if they receive the Holy Communion unworthily it will bring damnation upon them. (1Cor. 11:28-29). Ordination This is the sacrament through which the clergy are entitled to perform the various services of the ministry. This sacrament has Biblical basis. (Mt. 28:19-20; Eph. 4:11; Acts 26:20). There are three hierarchical ranks of Ordination. These are deacon, priest and bishop. 1. Deacon The duty of the deacons is to assist priests and bishops. Deacons after getting priesthood education, and marriage, Deacons would get ordained to become priests. But if Deacons wish to be ordained as a monk priests, they must remain celibate. Deacons are ordained by bishops In this Ministry, there are ranks under the deacon-hood which qualify one to serve. These ranks are conferred through blessing and not by the laying of hands. No payment is made for receiving any of the Ordinations. (Acts 8:18-26). Ordination is not attained through inheritance but through a calling of the Holy Spirit and in accordance with the canons of the ODM. 2. Priest (Àlùfáà) The order of priesthood is conferred either after marriage or after becoming a monk. He can perform all the sacraments except, conferring Ordination, consecration of the Holy Oil used for sacrament of confirmation, consecration of the altar, the Ark of the Covenant, new church and new vessels. If he becomes a priest in celibacy, he can attain the rank of bishop, but if he is married, he will be limited to the rank of priesthood. A priest is ordained by the laying of hands and the breath of a bishop. 3. Bishop (Papasi) This rank is conferred on a clergy who has restricted himself in celibacy. He is consecrated by all the members of the Holy Synod but in times of difficulties, he is consecrated by the laying of hands and breathe of at least two bishops. Besides administering all the sacraments of the Ministry, he is a leader and an overseer of the general affairs of the ODM. Those who are ordained as bishops must fulfill the following requirements. They should be: Of good health Well educated to defend and profess their faith Of exemplary behaviour Ordination is not repeated or renewed. Both those who re-ordaining or are re-ordained are de-consecrated from their ordination. (Canon of the Apostles 68). Our Lord and Savior Yāhusha chose a certain number of persons for the Holy Ordination. (Lk. 6:12, 13: Jn. 20: 19-25). He also gave them special authority not given to others. (Mt. 18:18). Before His ascension, Our Lord and Savior Yāhusha promised them that He will always be with them to the end of the world. (Mt. 28:20). He also appointed them with all ranks. (Lk. 24:51). When Judas left his apostolic church, the Apostles held a Synodical Meeting and chose Mathias as a replacement. (Acts 1:15-26). Holy Matrimony Kingdom marriage is one of the seven sacraments which is performed in a church by means of which the grace of the Holy Spirit is obtained. Holy Matrimony is based on the Bible. (Gen 1:27, 2:18; Mt 19:4-6). The Canon of the ODM requires that before matrimony is affected the following conditions should be met: Both couples should be Kingdom Children to obtain the grace of YĀH. Both should belong to the ODM. If any one of them is not a member, he/she should first be a member of the ODM. No pre-marital sexual relationship is permitted. Both should consent to be united in marriage. No marriage is allowed within seven generations so as not to break the rule of kinship that forbids marriage between close family relations. (Lev. 18:6-21; Deut. 7:3-4). As the marriage of Kingdom Children epitomizes the unity between Our Lord and Savior Yāhusha and the ODM, it shall not be broken. (Eph. 5:32). In the ODM one-to-one marriage only is allowed. Re-marriage cannot be conducted by any one of the two partners unless divorce is affected because of adultery or one of the partners dies. (Mt. 19:6-9). The Sacrament of Matrimony is celebrated by bishops and priests. Matrimony is not performed without Holy Communion. (Fetha Negest Article 24:899). Parents should be consulted, and their consent should be secured. Mystery of Penance Penance means to feel remorse, repent and cleanse oneself from sin. Although Kingdom Children are reborn through Baptism, men are liable to commit sins. Therefore: Every Kingdom Child should have a father confessor (soul-father) (Yenisiha Abati) Everyone should go to the father-confessor and confess his/her sins. (Lev. 14:31, Mt. 8:4; Faith of Fathers Hai. Ab. 59:20). Those who confess their sins and return to YĀH receive the grace of YĀH and by receiving the Holy Communion they will enter to their former place of honor. Confessions and remissions are performed only by bishops or priests. Penance is based on the Bible. (Mt. 16:19; 8:4). The confession of the penitent made in front of the father-confessor and the tears shed for the sins committed will enable them to be rejuvenated by the Holy Spirit. (Liturgy of Athanasisu). Penance is one of the Sacraments that are repeated. The main objectives of the teachings starting from John the Baptist; Our Lord and Savior Yāhusha Himself and his disciples and their successors is to enable people to inherit the Kingdom of YĀH through repentance, “repent ye: for the Kingdom of YĀH is at hand.” On the basis of this truth, the ODM teaches the need and virtue of Penance. (Mt. 3:1-2, 4:17; Zach. 1:3). Unction of the Sick It is one of the Seven Sacraments of the ODM. It is an anointment administered to the sick. It has Biblical origin and is administered by bishops and priests. (Mk. 6:13; Jas.5:13-15). In the ODM, since Unction is proffered to cleanse sins of the flesh as well as of the soul, Unction is administered to one who is afflicted by sin. Unction is performed by bishops and priests. Each of the Seven Sacraments has its own book of prayer and system of application. The Seven Sacraments are considered as manifestations of the faith and tenets of the religion of the ODM.