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Cover

The Name of the Church

The Historical Development of the Church

The Faith of the Church

The Creed

The Mysteries of the Church

The Worship of the Church

Other Sacraments

Traditional Practices

A Church of Saints and Holy Fathers

Icon Screen

The Sign of the Cross

How to Make the Sign of the Cross

The Use of Candles

Holy Communion

Receiving Antidoron (Blessed Bread)

Selected Bibliography

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The Greek Orthodox Church: A Manual for Converts

The Mysteries of the Church

The Orthodox Church has not accepted any specific number of Sacraments by a formal decree. However the following have been accepted as Mysteries de facto.

BAPTISM
It is through this sacrament that one enters the threshold of the earthly Kingdom of God, and becomes a member of the Church. Through Baptism one receives forgiveness of sins and becomes a member of the Body of Christ. Baptism, of course, presupposes faith in Christ and a determination to live the Christian way of life. Ever since the practice of infant Baptism was introduced in the early Church, the Creed of Faith is professed by the child's sponsor (godparent). Together with the parents, the sponsor sees that the child is brought up in the Christian Orthodox faith. Converts, however, who have been Baptized in their respective churches, in the Name of the Father and of the Son and of the Holy Spirit, are not re baptized in the Orthodox Church; they are Chrismated. (Read about this further down.)

Following Baptism comes the sacrament of Holy Chrismation. It is administered immediately after Baptism and corresponds to the "laying on of hands" or "anointing with Holy Oil" of the New Testament times. Through this sacrament the newly baptized infant (or newly confirmed convert) receives the seal of the gifts of the Holy Spirit (read Acts 2:38); it constitutes the completion of Baptism. It could be compared to Confirmation, which is practiced in non-Orthodox churches.

In addition, the faithful need constant spiritual nourishment, food for the preservation and cultivation of their spiritual life. Thus there is the sacrament of Holy Eucharist. "He who eats my flesh and drinks my blood abides in me and I in him" (John 6:56; Matt. 26:26). Since the Orthodox believe in the real presence of Jesus in the sacrament of Holy Eucharist (Holy Communion), it occupies a very important place in the life of the Orthodox Christian. The devout Orthodox Christian prepares himself carefully many times throughout the year to receive Holy Communion. By "preparing" it means, in-depth prayer, fasting" reading, of Holy Scriptures, Confession (to be examined further down), and careful self-examination.

In the Holy Eucharist, Jesus offers Himself, His very Body and His very Blood, as the heavenly manna for the nourishment of us all. In the sacrament of Holy Eucharist, He offers "the bread of God which comes from heaven and gives eternal life to the world" (John 6:51-52). This bread of God is Jesus Himself. "I am the bread of life," He said. "He who comes to me will never hunger, and he who believes in me will never thirst any more... Truly, truly I say unto you, unless you eat the flesh of the son of man and drink his blood, you have no life in you;... my flesh is food indeed, and my blood is drink indeed... He who eats my flesh and drinks my blood abides in me, and I in him" (John 6:48-56).

The Holy Eucharist is the very center of our Orthodox worship. Hence it implies "thanksgiving." Jesus offers Himself as the supreme sacrifice to God the Father. Jesus asks us to "do this in remembrance of me." Thus, the Orthodox priest truly acts in Christ's stead when he performs the Divine Liturgy. "He reproduces what Christ did, and he then offers a true and complete sacrifice to God the Father" (St. Cyprian).

We offer the Holy Eucharist as eucharistic worship because man is forgetful. As the observance of the Passover reminded ancient Israel of its liberation from Egypt, so it is with the Eucharist, which reminds us of the sacrifice of the Son of God. Hence, we are frequently called the New Israel. Through the sacrament of Holy Communion not only are our thanks given to God, but also our very nature enters into union with the divine nature of Christ. Our humanity becomes co substantial with the deified humanity of Christ. Thereby through Holy Communion a corporeal unity of man with Christ is achieved.

There is abundant evidence that the Apostolic Church extensively practiced the Eucharist. St. Ignatius of Antioch advises the Christians of Ephesus "to meet frequently to celebrate God's Eucharist and to offer praise" (Epistle to Ephesians, 13). It "is the medicine of immortality, the antidote of death, and everlasting life in Jesus Christ" (ibid, 20).

Before we examine the remaining sacraments, it is important to understand what we mean when we refer to the Supreme Worship Service as "the Divine Liturgy."

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Rev. Demetrios A. Recachinas, Protopresbyter

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