Mystery (Sacrament)
MARIA GWYN MCDOWELL
The Greek term mysterion, equivalent to the Latin usage of sacraments, refers in Orthodox theology to Christ himself, to specific rites, and to any action or material thing which is an outward sign ofthe energy of divine grace.
Early Christian terminology absorbed and changed the language of the pagan mystery religions, just as it did Greek philosophy. Gregory the Theologian describes baptism, for example, as a “fulfillment” of the Mysteries (Orations on the Lights). Scriptural language references Wisdom as the mystery of the knowledge of God (Wis. 8.4), and gives mystery the less technical meaning of a “secret” (Mt. 13.11; Mk. 4.11–12). Significant for subsequent theological development is the Pauline equation of Christ as the mysterion who dwells within believers (Col. 1.27). This serves as the basis of a developing Orthodox theology of mystery and sacrament inextricably tied to the incarnation, an ongoing Pentecost, and the concept of salvation as deification. Foundational to this is the idea of sacrament or mystery as that which manifests Christ through the Holy Spirit, indwelling the believer and enabling his or her participation by grace in the life of Christ.
On the one hand, the one true mystery is Christ himself. On the other hand, all actions and material things which signify the presence of Christ in the world are sacramental. Through the incarnation, the most mundane of material things – water, bread, wine, oil – become vehicles of the Spirit, underscoring the impact of the incarnation as redeeming all matter. The use of mundane materials incorporates a participant’s body and soul into Christ, an outward and visible act signifying an inward and divine grace; such as the external washing of the body and the soul’s cleansing from sin.
While contemporary Orthodoxy does not distinguish between sacraments and sacramentals as does the Roman Catholic Church, under its influence it has in later times adopted the convention of seven sacraments: Baptism, Chrismation, Eucharist, Confession, Marriage, Ordination, Unction. These seven are customary since the 15th century, reinforced by the Synod of Jerusalem (1672). However, this list is neither dogmatic nor entirely consistent. Through the 4th century, only baptism, Chrismation, and Eucharist were spoken of as sacraments in the patristic mystagogic liturgy. St. John of Damascus appears to recognize only two great mysteries (baptism and Eucharist), while Dionysius the Areopagite adds to that list ordination, monastic tonsure, and burial. At various times, blessing the waters at Theophany, consecrating a church, naming a child, and memorial services have been included among the Orthodox “Mysteries” as well. Regardless of the number, baptism and Eucharist are consistently regarded as preeminent. No sacrament other than baptism is a prerequisite for the Eucharist, a point the liturgist Alexander Schmemann repeatedly emphasizes in highlighting the Eucharist as the primary ecclesial act of cooperating with the Holy Spirit which fully manifests the being of the church.
SEE ALSO: Anointing of the Sick; Baptism; Chrismation; Confession; Eschatology; Eucharist; Healing; Marriage; Ordination
REFERENCES AND SUGGESTED READINGS
McGuckin, J. A. (2008) The Orthodox Church: An Introduction to Its History, Theology and Spiritual Culture. Oxford: Wiley- Blackwell.