1. In the Malankara Church, the 2nd Sacrament is known as Myron from the name of the substance used to administer it. According to the Malankara Sacramental Theology, the “Holy Spirit completes every sacrament” (Epiclesis of anaphora of Mar Divanasios, 2007.P.131). The anointing completes the sacrament of priesthood and that of Myron's blessing of the sick. Epiclesis, understood as the anointing by the Holy Spirit, has become an integral constitutive element of the Eucharist according to the Pallikkodasaand is completed by the blessing of the altar by Myron. In Baptism, we have noted how the gift of the Holy Spirit has become an integral part of the Baptismal Rite of the Malankara Church. The interrelationship between Baptism and Myron can be compared to Jesus becoming Son of God by the action of the Spirit on Mother Mary (Lc. 1/35), and again receiving the Spirit in Baptism for launching out his mission (Lc. 4/14,18). In the point of mixing of water and Myron in the baptismal font, we have seen that regeneration in the Spirit has become the chief effect of Baptism.

2. After receiving the gift of the Spirit in Baptism, the newly baptised is called upon to becomea jyothirgolam (shining star) among the faithful by word and deed. The unity of the sacraments of Baptism, Myron and Eucharist as Sacraments of the Spirit is confirmed by the fact that they are administered by the same celebrant consecutively as if like the same divine gift, to initiate one’s journey of faith.

3. Myron (liturgy)
i. Petition (P.32) that the recipient is filled with the Spiritual odour, be not subdued by the hostile forces, may travel by God’s light and become a son of light living in you and finally come to you.
ii. Anointing by Myron for life Eternal.
iii. Petition (P.33)
- Good wishes for completeness
- Strength for heart
- Shine like a jyothirgolam
- Strengthened by heavenly power
- Resistance to the old man
- Hold fast to the Word of life
- Hasten to the new life promised to the faithful
iv. Anointing by Myron, by which the recipient is made to share in the priestly, ministers royal of Jesus.
v. Kireedadharanam (Crowning)
vi. Entry into the sanctuary. Adam was cast out from paradise, but after receiving the forgiveness of sins, the newly baptised Adam's child returns to it, entering back into Paradise (sanctuary) by participating in the royal ministry of Jesus.
vii. Holy Communion is administered. The fruit from the 'tree of life, which Adam was allowed to eat he did not eat, is now given.
viii. From kireedadharanam onwards, including the final dismissal, as in the Eucharist, it is constructed as a return to the Paradise lost. Egs. New bright clothes, Eucharist as the fruit from the Tree of Life.

(Prepared by Fr. Varghese Anjanithadathil)