I put this question on the Orthodox-Forum and received the following reply -
Orthodox use Olive oil, Balsam and "various perfumes" sound composition
seems the same with Orthodox and RC.
"the right for consecrating it has been reserved by Synods to bishops only.
In the East, the Holy Myron is consecreated only by Patriarchs and up to
recently by the Ecumenical Patriarch of Constantiniple only. Even today,
some of the national or regional Churches that have been granted autocephaly
by the Ecumenical Patriarchate continue to receive the Holy Myron from the
Mother Church as a sign of filial loyality and respect.."
It is not used for anoiting priests of secular dignitaries.
- from A dictionary of Greek Orthodoxy by Fr Nicon Patrinacos
This implies that it is not required for the bishop of an autocephlic church
to received it from soemone else but is generally done.
In searching for information on Holy Myron/Chrism I found some information
that I found interesting, many likely old information to most of you.
From two RC web sites below.
Note this about who may bless the Holy Myron/Chrism
"They exercised, it seems, this perogative in former times in the East,
but the power of delegating priests to bless chrism is now strictly
reserved to the Holy See in the Western Church. (Cf. Perrone, Prael.
Theol., III, 135.)"
This says that at one time - in the East - the priest could bless the oils.
If this was in the RC sense of extrodinary minster, when the bishop is
present or if it means when it was for some reason impossible to send the
oil to a particulair place is not indicated.
===============
--------------------
From
http://www.byzantines.net/feasts/lent/holythursday.htm (snip)
The first instructions about the ingredients and preparation of the
chrism, referred to as sacred anointing oil, were given by God
Himself to Moses (Ex. 30:22-30). To the present day the chrism is
basically composed of a mixture of olive oil and balm, to which
various fragrant spices and roots are added in powdered form. After
adding some white wine to it, the entire mixture is then carefully
boiled until all the ingredients are smoothly blended together.
During the boiling of the mixture certain prayers are said.
This perfumed ointment is then solemnly consecrated by the bishop
during the Divine Liturgy on Great Thursday. The vessel with the
properly prepared ointment is placed on the altar during the Great
Entrance and is consecrated by the bishop after the Anaphora by a
"holy invocation." The oldest prayer for the consecration of chrism,
entitled the Holy Invocation, comes to us from the fourth century
(cf. The Apostolic Constitutions, VII, 44). The oldest ritual of the
consecration of chrism can be found in the Euchologion from the
eighth century, generally known as the Barberini Code.
Originally, the consecration of chrism took place during the Easter
Vigil on Great Saturday, just before the solemn baptism of the
catechumens. At the end of the sixth century the consecration of
chrism was moved to the Great Thursday Liturgy in order to alleviate
the crowded services of the Easter Vigil.
(snip)
---------------------------------------------
http://www.newadvent.org/cathen/07422a.htm (snip)
Towards the close of the sixth century the custom of reserving to
the bishop the blessing of the holy oils on Holy Thursday had been
established and gradually propagated, and the priests of each
diocese were obliged to provide themselves with oil sufficient for
their needs throughout the year. If, at the time of receiving the
new oil, any of the old was still unused, it had to be destroyed,
that is, either burned or thrown into the piscina of the church.
Each church, therefore, had but a limited number of vessels destined
to hold the oils. The councils of the ninth and succeeding centuries
frequently warned the priests and bishops to take precautions
against the stealing of the holy oils. Indeed, in those days
malefactors entertained the superstitious belief that they would not
be discovered if they would but rub their bodies with the holy oils.
In order to prevent such desecration, the holy oils were kept in
some secure place, either in a closet or in the sacristy.
Charles Borromeo drew up minute
instructions concerning the vessels for the holy oils. He declared
that each individual church should have two, either of silver or
pewter, for each kind of oil, each vessel bearing the name of the
oil contained therein.
----------------------------------
Chrism
it must be blessed by a bishop, or at least by a priest delegated by the
Holy See. These two conditions are certainly necessary for validity;
moreover it is probable that there should be an admixture of balsam, and
that the blessing of the chrism should be special, in the sense that it
ought to be different from that which is given to the oil of the sick or the
oil of catechumens. (Cf. Lehmkuhl, Cas. Cons. II, n.102.) If either of the
last two conditions is wanting the sacrament will be doubtfully valid.
(snip)
(1) Origin In its primitive meaning the word chrism, like the Greek chrisma,
was used to designate any and every substance that served the
purpose of smearing or anointing, such as the various kinds of oils,
unguents, and pigments. This was its ordinary signification in
profane literature, and even in the early patristic writings.
Gradually however, in the writings of the Fathers at all events, the
term came to be restricted to that special kind of oil that was used
in religious ceremonies and functions, especially in the
administration of the Sacraments of Baptism and Confirmation. This
Origen refers to the visible chrism in which we have all been
baptized: St. Ambrose venerates in the chrism the oil of grace which
makes kings and priests; and St. Cyril of Jerusalem celebrates the
praises of the mystic chrism (cf.Dict. De theol. Cath., s.v. Chreme,
where many references are given to patristic passages in which the
word occurs.) The early councils of the Church have also references
to chrism as something set apart for sacred purposes and making for
the sanctification of men. Thus the Council of Constantinople held
in 381 (Can.vii) and the Council of Toledo, 398 (Can.x). Regarding
the institution of chrism, or its introduction into the sacramental
and ceremonial system of the Church, some theologians like St.
Thomas (Sum., III, QW.lxxii, a.4) and Suarez (De Conf., D. Xxxiii)
hold that it was instituted immediately by Christ, while others
contend that it is altogether of ecclesiastical origin. Eugene IV,
in his famous "Instruction for the Armenians" (Bull "Exultate Deo",
apud Denzinger, "Enchiridion", p. 160) asserts that chrism is the
matter of the Sacrament of Confirmation, and, indeed, this opinion
is so certain that it may note be denied without incurring some note
of theological cencure. (Cf.Catechism of the Council of Trent, Pt.
II, c.iii, q.7.) All that the Council of Trent has defined in this
conexion is that they who attribute a certain spiritual and salutary
efficacy to holy chrism do not in any way derogate from the respect
and reverence due to the Holy Ghost (Sess. VII, c.iv).
(2) Nature
Two elements enter into the constitution of legitimate chrism, viz.
olive-oil and balsam. The former is indeed the preponderating, as
well as the principal, ingredient, but the latter must be added in
greater or lesser quantity, if not for reasons of validity, at all
events in obedience to a grave ecclesiastical precept. Frequent
reference is made in the Old Testament to the use of oil in
religious ceremonies. It was employed in the coronation of kings, in
the consecration of the high priest and in the ordination of the
Levites, and indeed, it figured very prominently in the Mosaic
ordinances generally, as can be abundantly gathered from Exodus
(xxx, 22 sqq.), Leviticus (viii), and Deuteronomy (xxvii, 40). Such
being the prevailing usage of the Old Testament in adopting
olive-oil for religious ceremonies, it is no cause for wonder that
it also came to receive under the New Dispensation a certain
religious recognition and approval. The second element that enters
into the constitution of genuine chrism is balsam. This is an
aromatic, resinous substance that is extracted from the wood of
certain trees or plants, especially those belonging to the
terebinthine group or family. In the manufacture of this
sweet-smelling unguent the early Greek Christians were wont to
employ as many as forty different perfumed spices or essences (Goar,
Euchologion, p. 627). In the beginning the Christian Era balsam was
obtained from Judea (opobalsam) and from Arabia Felix (balm of
Mecca), but in modern times it is also procured, and in superior
quality, from the West Indies. What is required for chrism should of
course be such as is sanctioned by the usage of the Church. The
first mention of balsam as an ingredient in the composition of
chrism seems to be found in the "Gregorian Sacramentary", a work
belonging to the sixth century. (Cf. Perrone, Prael. Theol., III,
135.) Now, however, according to existing legislation, the addition
of balsam is requisite for lawful chrism, but whether it is
necessary for the validity of the sacrament, assuming that chrism
is the matter of confirmation, this is a matter about which
theologians do not agree. (Cf. Bellarmine, De Conf., ix.) The modern
view appears to be that it is not so required. But owing to the
uncertainty mere olive-oil would be doubtful matter and could not,
therefore, be employed apart from very grave necessity.
(3) Blessing
For proper and legitimate chrism the blessing by a bishop is
necessary, and, probably too, such a blessing as is peculiar to it
alone. That the bishop is the ordinary minister of this blessing is
certain. So much is amply recognized in all the writings of the
early centuries, by the early councils (cf. Const. Apos., VII, 42;
the Second Council of Carthage of 390, and Third Council of Braga,
572), and by all modern theologians (cf. Frassen, xi, 440). But
whether a priest may be the extraordinary minister of this blessing,
and, if so, in what circumstances, this is a question that is more
or less freely discussed. It seems agreed that the pope may delegate
a priest for this purpose, but it is not so clear that bishops can
bestow the same delegated authority ex jure ordinario. They
exercised, it seems, this perogative in former times in the East,
but the power of delegating priests to bless chrism is now strictly
reserved to the Holy See in the Western Church. (Cf. Perrone, Prael.
Theol., III, 135.) The rites employed in consecrating the sacred
chrism go to show that it is a ceremony of the highest importance.
Formerly it could be blessed on any day of the year according as
necessity arose. Now, however, it must be blessed during the solemn
high Mass of Holy Thursday. (Cf. Decr. S.R.C., ed., Gardellini, n.
2475.) For the full solemn ceremonial the consecrating prelate
should be assisted by twelve priests, seven deacons, and seven
subdeacons. The oil and balsam, being prepared in the sacristy
beforehand, are carried in solemn procession to the sanctuary after
the Communion, and placed on a table. Then the balsam, held on a
silver salver, is blessed, and similarly the olive oil, which is
reserved in a silver jar. After this the balsam is mixed with the
oil. Then, the chrism, being perfected with a final prayer, receives
the homage of all the sacred ministers present, making each a triple
genuflection towards it, and each time saying the words, Ave sanctum
chrisma. After the ceremony it is taken back to the sacristy, and
distributed among the priests who take it away in silver vessels
commonly called oil-stocks, what remains being securely and
reverently guarded under lock and key. (Cf. Catalani, Com. in Rom.
Pont., I, 120; Bernard. Le Pontifical, II, 470-495.)
(4) Use and Significance
Chrism is used in the administration of the Sacraments of Baptism,
Confirmation, and Holy Orders, in the consecration of churches,
chalices, patens, altars, and altar-stones, and in the solemn
blessing of bells and baptismal water. The head of the
newly-baptized is anointed with chrism, the forehead of the person
confirmed, the head and hands of a bishop at his consecration, and
the hands of a priest at his ordination. So are the walls of
churches, which are solemnly consecrated, anointed with the same
holy oil, and the parts of the sacred vessels used in the Mass which
come in contact with the Sacred Species, as the paten and chalice.
If it be asked why chrism has been thus introduced into the
functions of the church liturgy, a reason is found in its special
fitness for this purpose by reason of its symbolical significance.
For olive-oil, being of its own nature rich, diffusive, and abiding,
is fitted to represent the copious outpouring of sacramental grace,
while balsam, which gives forth most agreeable and fragrant odours,
typifies the innate sweetness of Christian virtue. Oil also gives
strength and suppleness to the limbs, while balsam preserves from
corruption. Thus anointing with chrism aptly signifies that fulness
of grace and spiritual strength by which we are enabled to resist
the contagion of sin and prduce the sweet flowers of virtue. "For we
are the good odour of Christ unto God" (II Cor., ii, 15).
=========
The 57 elements of Holy Chrism are:
Pure Olive Oil
Wild nard
Red wine
Fragrant mace
Flower extract
Venetian terebinth
Rose extract
White resin
Pure mastic
Pure nut oil
Almond resin
Marjoram
Primula flowers
Ladanum
Aloe of Barbades
Indian nard
Pepper (long)
Incense of Lebanon
Nutmeg
White ginger of Ceylon
Malabathrum
Zerneb
Angelica herb
Fenugreek
Extract of styrax
Helenium
Pure myrrh
Pepper (black)
Fragrant snap ring
Sweet calamus
Florentine lily
Saffron
Aristoloche
Fruit of the balsam tree
Cyperus rotundas
Sweet bay
Celtic nard (valerian)
Black cassia
Pressed nut oil
Cardamom
Clove
Cinnamon
[After the above have been boiled and mixed, then is added the following:]
Balsam resin
Oil of cinnamon of Ceylon
Oil of clove
Congealed oil of nutmeg
Balsam of Mecca
Rose Oil
Mace Oil
Lemon Oil
Oil of the Balsam fruit
Oil of marjoram
Oil of Bay tree
Oil of Rosemary
Oil of Lavendar
Indian Musk
True Amber
OrthoMan
