Sacraments

A Sacrament is defined as "a way in which God imparts grace to His people," and is described as "a combination of an outward visible sign with an inward spiritual grace."

"Sacrament" is a word that originated in the west, and Orthodox Christians normally refer to Sacraments as the Holy Mysteries. The word mysterion (μυστήριον), which appears at least 22 times in the New Testament (KJV), means not what we commonly understand in modern English language as a "mystery"--like a riddle to be solved--but rather a spiritual Truth, known only by divine revelation.

St John Chrysostom wrote that, "a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever" (Homily on 1 Corinthians).

The Orthodox Church regards the life of Faith, indeed the very purpose of human existence, to be nothing less than participation in the life of God. The sacraments are a means to accomplish this. According to Metropolitan Kallistos Ware, "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" (The Orthodox Church, p.274)

Christ Himself used matter to communicate His healing power: He used mud to heal the blind man (Jn 9.1-14), and the hem of His garment to heal the woman with the flow of blood (Lk 8.43-44). Later, handkerchiefs and aprons that had simply touched His Apostles were used to heal the sick (Acts 19.12). Of course, He didn't need these items to heal: He had also healed people merely with His words (Mt 8.16), and by laying hands on them (Lk 4.40). But He showed us through His example that matter can be used to impart the power of the Holy Spirit, as is done through the Holy Mysteries.

Roman Catholics recognize seven--and only seven--Sacraments. Lutherans recognize two or three, depending on whom you ask. Many Christians reject altogether the notion of Sacraments based on their understanding of the "universal priesthood."

Orthodox Christians recognize the same seven sacraments that are known to Roman Catholics. They are:

Baptism: Mt 28.18-20; Rom 6.4; Gal 3.27

Chrismation (Confirmation): Acts 8.15-17; 1Jn 2.27

Holy Eucharist (Communion): Mt 26.26-28; Jn 6.30-58; 1Co 10.16; 11.23-31

Confession: Jn 20.22-23; 1Jn 1.8-9; Jam 5.16

Ordination (Holy Orders): Mk 3.14; Acts 1.15-26; 6.1-6; 1Ti 3.1-13; 4.14

Marriage: Gn 2.18-25; Eph 5.22-33

Healing (Unction): Lk 9.1-2; Jam 5.14-15

These seven actions are the only ones that I have heard specifically referred to as "Sacraments" (or "Mysteries") in the Orthodox Church. However, Orthodox Christians do not believe that these are the only sacramental acts. They believe that many other actions can be sacramental as well:

Neither the liturgical book called Euchologion (prayer book), which contains the texts of the sacraments, nor the patristic tradition, however, formally limits the number of sacraments; they do not distinguish clearly between the "sacraments" and such acts as the blessing of water on Epiphany day or the burial service or the service for the tonsuring of a monk that in the West are called sacramentalia. In fact, no council recognized by the Orthodox Church ever defined the number of sacraments; it is only through the "Orthodox confessions" of the 17th century directed against the Reformation that the number seven has been generally accepted (From the Orthodox Information Center)

According to Fr Thomas Hopko, "the more ancient and traditional practice of the Orthodox Church is to consider everything which is in and of the Church as sacramental or mystical."

For more information:
Orthodox Worship: The Sacraments (Ware)
The Sacraments