Orthodox Worship: The Sacraments
“He who was visible as
our Redeemer has now
passed into the
sacraments” (Saint Leo the Great).
The chief place in
Christian worship belongs to the sacraments or, as they are called in Greek,
the mysteries.
‘It is called a mystery,’ writes Saint John Chrysostom of the Eucharist,
‘because
what we believe is not
the same as what we see, but we see one thing and believe another ...
When I hear the Body of
Christ mentioned, I understand what is said in one sense, the unbeliever
in another’ (Homilies
on 1 Corinthians, 7:1 (P.G. 61, 55)). This double character, at once
outward and
inward, is the distinctive
feature of a sacrament: the sacraments, like the Church, are both visible
and invisible; in every
sacrament there is the combination of an outward visible sign with an inward
spiritual grace. At
Baptism the Christian undergoes an outward washing in water, and he is
at the same time
cleansed inwardly from his sins; at the Eucharist he receives what appears from
the visible point of
view to be bread and wine, but in reality he eats the Body and Blood of
Christ.
In most of the
sacraments the Church takes material things — water, bread, wine, oil — and
makes them a vehicle of
the Spirit. In this way the sacraments look back to the Incarnation, when
Christ took material
flesh and made it a vehicle of the Spirit; and they look forward to, or rather
they anticipate, the apocatastasis
and the final redemption of matter at the Last Day.
The Orthodox Church
speaks customarily of seven sacraments, basically the same seven as
in Roman Catholic
theology:
1 Baptism
2 Chrismation
(equivalent to Confirmation in the west)
3 The Eucharist
4 Repentance or
Confession
5 Holy Orders
6 Marriage or Holy
Matrimony
7 The Anointing of the
Sick (corresponding to Extreme Unction in the Roman Catholic
Church)
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Only in the seventeenth
century, when Latin influence was at its height, did this list become
fixed and definite.
Before that date Orthodox writers vary considerably as to the number of
sacraments:
John of Damascus speaks
of two; Dionysius the Areopagite of six; Joasaph, Metropolitan
of Ephesus (fifteenth century), of
ten; and those Byzantine theologians who in fact speak of
seven sacraments differ
as to the items which they include in their list. Even today the number
seven has no absolute
dogmatic significance for Orthodox theology, but is used primarily as a
convenience in teaching.
Those who think in terms
of ‘seven sacraments’ must be careful to guard against two misconceptions.
In the first place,
while all seven are true sacraments, they are not all of equal importance,
but there is a certain
‘hierarchy’ among them. The Eucharist, for example, stands at the
heart of all Christian
life and experience in a way that the Anointing of the Sick does not. Among
the seven, Baptism and
the Eucharist occupy a special position: to use a phrase adopted by the
joint Committee of Romanian
and Anglican theologians at Bucharest in 1935, these two sacraments
are ‘pre-eminent among
the divine mysteries.’
In the second place,
when we talk of ‘seven sacraments,’ we must never isolate these seven
from the many other
actions in the Church which also possess a sacramental character, and
which are conveniently
termed sacramentals. Included among these sacramentals are the rites for
a monastic profession,
the great blessing of waters at Epiphany, the service for the burial of the
dead, and the anointing
of a monarch. In all these there is a combination of outward visible sign
and inward spiritual
grace. The Orthodox Church also employs a great number of minor blessings,
and these, too, are of a
sacramental nature: blessings of corn, wine, and oil; of fruits, fields,
and homes; of any object
or element. These lesser blessings and services are often very practical
and prosaic: there are
prayers for blessing a car or a railway engine, or for clearing a place of
vermin (‘The
popular religion of Eastern Europe is liturgical and ritualistic, but not
wholly otherworldly. A religion
that
continues to propagate new forms for cursing caterpillars and for removing dead
rats from the bottoms of
wells
can hardly be dismissed as pure mysticism’ (G. Every, The Byzantine
Patriarchate, first edition, p. 198)) Between
the wider and the
narrower sense of the term ‘sacrament’ there is no rigid division: the
whole Christian life
must be seen as a unity, as a single mystery or one great sacrament, whose
different aspects are
expressed in a great variety of acts, some performed but once in a man’s
life, others perhaps
daily.
The sacraments are
personal: they are the means whereby God’s grace is appropriated to
every Christian
individually. For this reason, in most of the sacraments of the Orthodox
Church,
the priest mentions the
Christian name of each person as he administers the sacrament. When
giving Holy Communion,
for example, he says: ‘The servant of God ... [name] partakes of the
holy, precious Body and
Blood of Our Lord;’ at the Anointing of the Sick he says: ‘O Father,
heal Thy servant [name]
from his sickness both of body and soul.’
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