My beloved spiritual children in Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.
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THE MYSTERIES (MYSTERIA) [SACRAMENTS] OF THE ORTHODOX CHURCH
The inward life of the Church is mystical (or sacramental). The word "mysteries" (Greek: mysteria) is the term in the Orthodox East: "sacraments" (Latin: sacramenta), the term used in the Latin West (Roman Catholic). Orthodox Christians prefer to use the Greek term. The adjectival form "mystical," used in the Orthodox Church, has of course a rather different and more inward connotation that the Western adjective "sacramental" which refers more specifically to the outward rites of the Mysteries. It does not at all coincide with the history of the Church, which shows us only the outward facts of the Church's existence, and especially its coming into conflict with the life of the world and the passions of the world. The inward life of the Church is the mystical cooperation of Christ as the Head, with the Church as His Body, in the Holy Spirit, by means of all mutually strengthening ties: "This is a great mystery: but I speak concerning Christ and the church," instructs the holy Apostle (Ephesians 5:32).
Therefore, when the holy Apostles called themselves "stewards of the Mysteries of God," saying, "Let a man so account of us, as of the ministers of Christ and stewards of the mysteries of God" (1 Corinthians 4:1, in Greek, oikonomous mysterion Theou), they have in mind various forms of their ministry and stewardship, as for example: (a)preaching, (b)the bringing down of the Holy Spirit through ordination, (c) the strengthening of the unity of the faithful with Christ through the Mysteries (Sacraments) of the Eucharist, and (d) the further deepening of the hearts of the faithful in the mysteries of the Kingdom of God, the deepening of the more perfect among them in "the wisdom of God in a mystery, even the hidden wisdom" (1 Corinthians 2:6-7).
Thus the activity of the holy Apostles was full of mystical elements (Mysterion). Among them the central or culminating place was occupied by sacred rites. Therefore it is entirely natural that in the Church's life the series of special and most important moments acquired preeminently the name of "Mysteries." Saint Ignatius the God-bearer, an immediate Disciple of the holy Apostles, writes concerning Deacons that they likewise are "servants of the Mysteries of Jesus Christ" (Epistle to the Trallians, par. 2). These words of Saint Ignatius overturn the assertion of Protestant historians that in the ancient Church the concept of "mysteries" or "sacraments" was supposedly never applied to the Church's sacred rites.
The Sacred Rites called "Mysteries" are, as it were, peaks in a long mountain range composed of the remaining rites and prayers of the Divine services.
In the Mysteries, prayers are joined with blessings in one form or another, and with special acts. The words of blessing accompanied by outward sacred acts are, as it were, spiritual vessels by which the Grace of the Holy Spirit is scooped up and given to the members of the Church who are sincere believers.
Thus, "a Mystery (Sacrament) is a sacred act which under a visible aspect communicates to the soul of a believer the invisible Grace of God."
The name of "mystery" has become established in the Church as referring to seven rites: Baptism, Chrismation, Communion (the Eucharist), Repentance, Priesthood, Matrimony, and Unction. The Longer Catechism thus defines the essence of each Mystery:
In Baptism man is mystically born into spiritual life. In Chrismation he receives grace which gives growth and strengthens. In Communion he is spiritually nourished. In Repentance he is healed of spiritual diseases (sins). In Priesthood he receives the grace spiritually to regenerate and nurture others, by means of teaching, prayers, and the Mysteries. In Matrimony he receives grace which sanctifies marriage and the natural birth-giving and upbringing of children. In Unction he is healed of diseases of the body by means of a healing of spiritual diseases (Saint Philaret, Metropolitan of Moscow). In the Orthodox East, one may say, seven is not regarded as the "absolute" number of the Mysteries (Sacraments) as it tends to be regarded in Roman Catholicism. Most commonly, it is true, only seven Mysteries are spoken of; but certain other sacred rites, such as the Monastic Tonsure, might also be considered, informally, as "Mysteries."
For the life of the Church itself as a whole, both as Body of Christ and as the "courtyard of the flock of Christ," the following are especially important and stand in the chief place: (a) the Mystery of the Body and Blood of Christ, or the Holy Eucharist; (b) the Mystery of the sanctification of chosen persons to the service of the Church in the degrees of the hierarchy, or ordination, which gives the indispensable structure of the Church; and together with these, (c) the Mystery of Baptism, which sees to the increase of the numbers of the Church. But the other Mysteries also, which are appointed for the giving of grace to individual believers (not diseases, germs, or viruses), are indispensable for the fullness of the life and sanctity of the Church itself.
The Mysteries (Sacraments) are "means which unfailingly act by grace upon those who come to them," as is said in the "Encyclical of the Eastern Patriarchs" (par. 15). However, the fruitfulness of their reception by believers--their renewing and saving power--depends upon whether a person approaches the Mystery (Sacrament) worthily. An unworthy reception of it can draw upon oneself not justification, but condemnation. Grace does not interfere with the freedom of man; it does not act upon him irresistibly. Often people, making use of the Mysteries of faith, do not open to receive Grace, or else they have not preserved the gifts of God which they have received. This is why it happens that baptized people not only do not fulfill the vows given by them or by their sponsors at Baptism, and not only are deprived of the Grace of God already given to them, but often, to their own spiritual perdition, they become the enemies of God, deniers, unbelievers, "apostates."
"... First, by the Grace of God, the Grace of Christ, is to be understood the whole economy of our salvation, performed by the coming of the Son of God to earth, by his earthly, by His earthly life, His death on the Cross, His Resurrection, and His Ascension into heaven: "For by Grace are ye saved through faith; and that not of yourselves: it is the gift of God, not of works, lest any man should boast" (Ephesians 2:8-9). Secondly, grace is the name applied to the Gifts of the Holy Spirit which have been sent down and are being sent down to the Church of Christ for the sanctification of its members, for their spiritual growth, and for the attainment by them of the Kingdom of Heaven.
In this second New Testament meaning of the word, Grace is a power sent down from on high, the power of God which is in the Church of Christ, which gives birth, gives life, (not death), perfects, and brings the believing and virtuous Christian to the appropriation of the salvation which has been brought by the Lord Jesus Christ. In Orthodox theology "Grace" most commonly refers to the Uncreated Energy, Power, or Operation of God, which is distinct yet inseparable from God's Essence. Thus Saint Gregory Palamas affirms that "this resplendence and deifying Energy of God, that deifies (theosis) those who participate in Charis, "Grace," as identical in meaning with the word dynamis, "power." The term "Grace" in the sense of "power" given from above for holy life is found in many places of the Apostolic Epistles. (Source: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky)
(To be continued)
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Please note: In recent days and with the arrival of pandemic certain individuals within the Church have irresponsibly and wrongfully planted the seed of doubt in regards to the Mysteries (Sacraments) of the Church. It has not been a direct assault on the Sacraments but have implied or inferred that the instruments (communion spoon) may be a carrier or suspect of transmitting not the Grace of God but harmful disease. It is implied that using the same instrument to anoint a believer with Holy Unction could possibly transmit a virus to him or her, etc. Due to this approach doubt and fear has been instilled in the hearts of the believers. What happened to the Grace of God? What happened to the sanctity? What happened to the sacred? What happened to God the Holy Spirit? Our Orthodox Christian believers are scandalized by the inference that the Mysteries could be dangerous to one's health or even life.
If there is no Grace of God how is one sanctified and saved? Why have Sacraments at all? Are we becoming Protestant? Our Orthodox Christian believers must not be driven away from the Grace of God, the Sacraments of the Church. Any insinuation that the instruments used to administer the Mysteries of God to the believers could transmit anything other than the Grace of God is totally wrong and unorthodox. To those who promote this doubt my question is where is your faith in God?
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"Glory Be To GOD For All Things!" - Saint John Chrysostom
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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God
+Father George