The Mysteries

Adapted from an Wikipedia article

According to Orthodox theology, the purpose of the Christian life is to attain theosis, the mystical union of man with God. This union is understood as both collective and individual. St. Athanasius of Alexandria, wrote concerning the Incarnation that, “He (Jesus) was made man that we might be made god (θεοποιηθῶμεν)”.[15] See 2 Peter 1:4, John 10:34-36, Psalm 82:6. The entire life of the church is oriented towards making this possible and facilitating it.

In the Orthodox Church the terms “Mystery” or “The Mysteries” refer to the process of theosis. While it is understood that God theoretically can do anything instantly and invisibly, it is also understood that he generally chooses to use material substance as a medium in order to reach people. The limitations are those of mankind, not God. Matter is not considered to be evil by the Orthodox. Water, oil, bread, wine, etc., all are means by which God reaches out to allow people to draw closer to him. How this process works is a “Mystery”, and cannot be defined in human terms. These Mysteries are surrounded by prayer and symbolism so that their true meaning will not be forgotten.

Those things which in the West are often termed Sacraments or sacramentals are known among the Orthodox as the Sacred Mysteries. While the Roman Catholic Church numbers seven Sacraments, and many Protestant groups list fewer (or none at all), the Orthodox do not limit the number. However, for the sake of convenience, catechisms will often speak of the seven Great Mysteries. Among these are Holy Communion (the most direct connection), Baptism, Chrismation, Confession, Unction, Matrimony, and Ordination. But the term also properly applies to other sacred actions, such as monastic Tonsure or the blessing of holy water, and involves fasting, almsgiving, or an act as simple as lighting a candle, burning incense, praying or asking God’s blessing on food.[16]

Baptism

Baptism is the mystery which transforms the old sinful man into the new, pure man; the old life, the sins, any mistakes made are gone and a clean slate is given. Through baptism one is united to the Body of Christ by becoming a member of the Orthodox Church. During the service water is blessed. The catechumen is fully immersed in the water three times in the name of the Holy Trinity. This is considered to be a death of the “old man” by participation in the crucifixion and burial of Christ, and a rebirth into new life in Christ by participation in his resurrection.[17] Properly a new name is given, which becomes the person’s name.
Children of Orthodox families are normally baptized shortly after birth. Converts to Orthodoxy (even converts from other Christian denominations) are properly baptized into the Orthodox Church. Those who have left Orthodoxy and adopted a new religion, if they return to their Orthodox roots are usually received back into the church through the mystery of Chrismation. The modern practice of receiving converts who were baptized in other Christian churches by Chrismation is not generally accepted by the majority of the Church.

Properly, the mystery of baptism is administered by bishops and priests; however, in emergencies any Orthodox Christian can baptize.[18] In such cases, should the person survive the emergency, it is likely that the person will be properly baptized by a priest at some later date. This is not considered to be a second baptism, nor is it imagined that the person is not already Orthodox, but rather it is a fulfilment of the proper form.

The service of baptism used in Orthodox churches has remained largely unchanged for over 1500 years. This fact is witnessed to by St. Cyril of Jerusalem (d. 386), who, in his Discourse on the Sacrament of Baptism, describes the service in much the same way as is currently in use.

Chrismation

Chrismation (sometimes called confirmation) is the mystery by which a baptized person is granted the gift of the Holy Spirit through anointing with Holy Chrism.[19] It is normally given immediately after baptism as part of the same service, but is also used to receive lapsed members of the Orthodox Church.[20] As baptism is a person’s participation in the death and resurrection of Christ, so chrismation is a person’s participation in the coming of the Holy Spirit at Pentecost.[21]

A baptized and chrismated Orthodox Christian is a full member of the Church, and may receive the Eucharist regardless of age.[22]

The creation of Chrism may be accomplished by any bishop at any time, but usually is done only once a year, often when a synod of bishops convenes for its annual meeting. (Some autocephalous churches get their chrism from others.) Anointing with it substitutes for the laying-on of hands described in the New Testament.[23]

Holy Communion

The Eucharist is at the center of Orthodox Christianity. In practice, it is the partaking of the Body and Blood of Jesus Christ in the midst of the Divine Liturgy with the rest of the church. The bread and wine are believed to become the genuine Body and Blood of the Christ Jesus through the operation of the Holy Spirit. The Eastern Orthodox Church has never described exactly how this occurs, or gone into the detail that the Roman Catholic and Protestant churches have in the West. The doctrine of transubstantiation was formulated after the Great Schism took place, and the Orthodox churches have never formally affirmed or denied it, preferring to state simply that it is a “Mystery”.[24]

Communion is given only to baptized, chrismated Orthodox Christians who have prepared by fasting, prayer, and confession. The priest will administer the Gifts with a spoon directly into the recipient’s mouth from the chalice.[25] From baptism young infants and children are carried to the chalice to receive Holy Communion.
It is the opinion of some traditionalists that frequent communion is dangerous spiritually if it reflects a lack of piety in approaching the most significant of the Mysteries, which would be damaging to the soul. However, many spiritual advisors advocate frequent reception as long as it is done in the proper spirit and not casually, with full preparation and discernment. Frequent reception is more common now than in recent centuries.

Repentance

Orthodox Christians who have committed sins but repent of them, and who wish to reconcile themselves to God and renew the purity of their original baptisms, confess their sins to God before a spiritual guide who offers advice and direction to assist the individual in overcoming their sin. Parish priests commonly function as spiritual guides, but such guides can be anyone, male or female, who have been given a blessing to hear confessions. Spiritual guides are chosen very carefully as it is a mandate that once chosen, they must be obeyed. Having confessed, the penitent then has his or her parish priest read the prayer of repentance over them.
Sin is not viewed by the Orthodox as a stain on the soul that needs to be wiped out, or a legal transgression that must be set right by a punitive sentence, but rather as a mistake made by the individual with the opportunity for spiritual growth and development. An act of Penance, if the spiritual guide requires it, is never formulaic, but rather is directed toward the individual and their particular problem, as a means of establishing a deeper understanding of the mistake made, and how to affect its cure. Though it sounds harsh, temporary excommunication is fairly common (The Orthodox require a fairly high level of purity in order to commune, therefore certain sins make it necessary for the individual to refrain from communing for a period). Because confession and repentance are required in order to raise the individual to a level capable of communing (though no one is truly worthy). Because full participatory membership is granted to infants, it is not unusual for even small children to confess; though the scope of their culpability is far less than an older child, still their opportunity for spiritual growth remains the same.

Marriage

Further information: Marriage in the Eastern Orthodox Church
Marriage, within the Orthodox Church is seen as an act of God in which he sanctifies the joining of two people into one. First and foremost this joining is seen as a dispensation allowed by God for the mutual comfort and support of the individuals involved. While procreation and the perpetuation of the species is seen as important, what is more important is the bond of love between the two individuals as this is a reflection of our ultimate union with God. Divorce is rare in the Orthodox Church. The Church does recognize that there are occasions when it is better that couples do separate. It remains the decision of one’s Bishop if they should desire to marry again if they will be permitted to do so. Generally widows may remarry as well as some divorced. A man is not permitted to be a priest if he or his wife have ever been divorced. If a person is undergoing a second marriage because of a divorce the sacrament is different and contains prayers or repentance for the first failed marriage.

The Mystery of Marriage in the Orthodox Church has two distinct parts: The Betrothal and The Crowning. The Betrothal includes: The exchange of the rings, the procession, the declaration of intent, and the lighting of candles. The Crowning includes: The readings from the epistle and gospel, the Blessing of the Common Cup, and the Dance of Isaiah (the bride and groom are led around the table 3 times), and then the Removal of the Crowns. There is no exchange of vows. There is a set expectation of the obligations incumbent on a married couple, and whatever promises they may have privately to each other are their responsibility to keep. Finally there is the Greeting of the Couple.

Holy Orders

Since its founding, the Church spread to different places, and the leaders of the Church in each place came to be known as episkopoi (overseers, plural of episkopos, overseer — Gr. ἐπίσκοπος), which became “bishop” in English. The other ordained roles are presbyter (Gr. πρεσβύτερος, elder), which became “prester” and then “priest” in English, and diakonos (Gr. διάκονος, servant), which became “deacon” in English (see also subdeacon). There are numerous administrative positions in the clergy that carry additional titles. In the Greek tradition, bishops who occupy an ancient See are called Metropolitan, while the lead bishop in Greece is the Archbishop. (In the Russian tradition, however, the usage of the terms “Metropolitan” and “Archbishop” is reversed.) Priests can be archpriests, archimandrites, or protopresbyters. Deacons can be archdeacons or protodeacons, as well. The position of deacon is often occupied for life. The deacon also acts as an assistant to a bishop.

The Orthodox Church has always allowed married priests and deacons, provided the marriage takes place before ordination. In general, parish priests are to be married as they live in normal society (that is, “in the world” and not a monastery) where Orthodoxy sees marriage as the normative state. Unmarried priests usually live in monasteries since it is there that the unmarried state is the norm, although it sometimes happens that an unmarried priest is assigned to a parish. Widowed priests and deacons may not remarry, and it is common for such a member of the clergy to retire to a monastery (see clerical celibacy). This is also true of widowed wives of clergy, who often do not remarry and may become nuns if their children are grown. Bishops are always celibate. Although Orthodox consider men and women equal before God (Gal. 3:28), only men who are qualified and have no canonical impediments may be ordained bishops, priests, or deacons.

Unction

Anointing with oil, or Holy Unction, is one of the many mysteries administered by the Orthodox Church. The Mystery is far more common in the Orthodox Church than it had traditionally been in the Roman Catholic Church (until recent years). In both Churches today it is not reserved for the dying or terminally ill, but for all in need of spiritual or bodily healing. In Orthodoxy, however, it is also offered annually on Great Wednesday to all believers. It is often distributed on major feast days, or any time the clergy feel it necessary for the spiritual welfare of its congregation.

According to Orthodox teaching Holy Unction is based on the Epistle of James:
Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. —James 5:14-15