I.

THE SACRAMENTS IN GENERAL THE SACRAMENTS IN GENERAL 273

1. The Notion and. Purpose of Sacraments The Orthodox Church uses the term
"mystery' for what in the Western Church is called "sacrament". The word of the Catholic Church.' Mesolora claims that the word "mystery" is the more
exact, and is to be preferred to "sacrament" in that "it expresses more deeply
"mystery" ( μvσ тή ριον ) is derived from the verb μνϵιν, to initiate,
and amply the mysterious character of the power and concurrence of divine
originally signifying "to close the means of communication"— the eyes, ears,
Grace in the believer.'" In these lectures the English word "sacrament" will be
and lips. So it was used by the "mystery religions", and in the Orphic and
used for the Greek μνσтήριον. "Regenerating, justifying, and sanctifying Grace
Eleusinian "Mysteries".' "The initiates (μϵμνημένοι) had not the right to look
is brought to the faithful in the Christian Church by means of the sacraments",'
upon the rites and speak of the teachings in public, but had to preserve them
which are external and tangible means and acts. "As such, the sacraments. are
secretly (μνσтικώς) and reverence them in silence. Hence the word IALCV
founded on the close connection! of spirit and matter, of the supernatural and
came to mean to teach sacred and mysterious things."' By extension of this
the material, which _pervades the whole of Christianity. That which is
meaning the word "mystery" carne to denote anything hidden or
perceptible is neither unclean nor naturally evil....but is elevated by Christianity
incomprehensible,—in English, a "mystery" or "secret".͛ Thus it was applied to
in its wholesome form, into a symbol and bearer of spiritual and supernatural
what we call "mysteries" of the Faith,—the Cross, the works of Redemption,
_power...that saving power which flows from the death of Christ." There can be
the doctrine of the Holy Trinity, and the like. - Finally it came to have a special
no dualism or manicheism in _genuine Christianity. The two-fold _character of
application, by reason of its double connotation of "religious", and "secret" or
the means of Grace is demanded by and involved in the two-fold character of
"mysterious", too .certain definite means of Grace in the Church, to which in its
the Church,—visible and invisible,—for the Church as visible must use visible
technical meaning it is exclusively referred.' The word "sacrament" from
means to convey her invisible Grace in accordance with the aim of her
sacrare, to "dedicate" or "make holy", came -------- to be used to mean "oath".
Founder.' This is the teaching of the Fathers.' The sacraments are "the various
Tertullian applied it to the Christian's oath of Baptism, by which he becomes a
manifestations of our Lord's saving power, and the means by which Christ is
soldier of the Church militant. Its subsequent development was somewhat
present and works in His Church....As the Church is the perpetual extension of
analogous to that of the term "mystery", and it finally came to be applied
Christ,....so the sacraments are the power by which the Church sanctifies men,
exclusively to the seven definite means of Grace
and the seven pillars which uphold the religious and moral life of the Faithful.'
1 Dyobouniotes, Td Mvor4pta, p. 8 note. The sacraments’

2 Mesolora, op. cit., IV. p. 138, note 2. 1Dyobouniotes, 2 ibid., and p. 9, note. p. 149. For the Latin word, cf.
Tertullian, a.dv. Marc. 2, 27; de praescrip. haer; 40; St. Cyprian, Epistola, 73,
3 E.g., Tim. 3, 16; Eph. 1, 9; 3, 9; 5, 32; Col. 1, 27; St. Matt. 13, 11, 22; St. Augustine on St. John 80, on Ps. 73; St. Hugo of St. Victor's de
etc. Dyobouniotes ibid. 'Androuts!-Js, .Δσγμαтική, p. 294 and note. Sacramentis Christianae ▪ Dyobouniotes, op. oit., p. 3. 4 Androutsos, op. cit.,
pp. 292-293. • Mesolora, op. cit., IV, pp. 139-140, and cf. (in Mesolora, I,)
Jere-miah II's First Answer, p. 141; Second Answer, p. 229; Kritopoulos, ibid.,
p. 312. 'Cf. St. John 1, 17; St. John Chrysostom, in 1 Epist. ad Cor. hom. 7; St.
Augustine, Sermo 272; Dositheus in Mesolora, II, p. 114, et al. Androutsos, op.
cit., p. 293.
 274 V.—THE DOCTRINE OF THE SACRAMENTS

may then be defined as "the divine rites instituted by Christ and His Apostles, THE SACRAMENTS IN GENERAL 275
which through visible signs convey hidden the Grace of God."' The word
μνσтήριον in its technical meaning is distinguished from the wider meaning in ist, were instituted by our Lord."' "It is necessary", says Mesolora, "that they
regard both to the thing concerned, the sanctification of man, and the manner of have their beginning, institution, and warrant, either from our Lord and God, as
accomplishing this end,—not by symbolizing, but by actually communicating, Founder of the Christian religion, as "Captain of our Salvation" and Source of
sanctifying Grace. The sacraments are then "the divinely instituted rites Grace, or from the Apostles who founded the Church on Christ the
manifesting and communicating invisible Grace!" The aim and object of the Cornerstone, from Whom directly or indirectly they received the command
sacraments is thus apparent from the definition. They are "the abundant springs regarding the hallowing of certain fixed rites, the sacraments!" The first explicit
of divine Grace by which the Savior satisfies all the spiritual needs of the mention of this doctrine is found in Ps. Ambrose, in the words: quis est. auctor
members of the Church". Their purpose, Mesolora says, is four-fold: "(a) the sacramentorum nisi Dominus Jesus? De coelo sacramenta venerunt.' While
communication and guarantee of divine Grace; (b) the distinctive notes of the it is not legitimate to ascribe the establishment of the other five sacraments to
true Church; (c) the bond of love and incentive for the exercise of virtues, and the Church, it is consistent with Orthodox thought to hold that they were
(d) the memorial of the great and wondrous deeds wrought by our God and instituted not directly by our Lord, but indirectly through the Apostles, which
Savior for us men.' (a) The distinctive and constituent notes of the sacraments "opinion does not detract from their divine institution, in that it holds that they
involved, in the definitions above are three: (a) divine institution, (b) outward were founded by our Lord's command through His Apostles,'" nor "does it
sign, and (c) inward Grace given. All Orthodox Teaching unites in asserting diminish in the least their divine validity.... Whether mediately or immediately,
that our Lord instituted and established all seven sacraments. All that the the institution of these mysteries is ascribed to our Lord and the fact is
Apostles did _was _done in His name,' and while we have the explicit record of essentially the same either way." It is also allowable to consider that our Lord
our Lord's institution of the sacraments of Baptism and the Eucharist, but no did not prescribe or order these five sacraments in detail, but left the
scriptural record of His having established the other five, still "inasmuch as determination of their outward signs to the Apostles.' Both of these theories,
Holy Scripture does 'not show the contrary, . . . what is true of Baptism and the however, are only theological opinions and not dogma. (h) Inasmuch as the
Eucharist is taken by analogy as true of the other sacraments as well.' On the Church is both visible and invisible, and man, to whom our Lord Ministers
basis of the definite witness of our Lord's having established the two through her, is composed of body and soul, every sacrament must have an
sacraments of Baptism and the Eucharist, Dyobouniotes says: 'We may outward and visible sign. The Church thereby refutes every dualistic
presume with great certainty that the others, like Baptism and the Euchar-
Op. cit., p. 10. ' Op. cit., IV. p. 163; cf Jeremiah II. in Mesolora I. pp. 229, 140-
Dyobouniotes, op. oit., pp. 8-9. 'Androutsos, op. cit., pp. 294-295. Mesolora's 141, 263; Dositheus, ibid., II. pp. 113-114; Kritopoulos, I. pp. 339, 320. ' De
definition (op. cit., XV, p. 143) is substantially the same, but less concise. • Saar. 4, 4, 13. 4 Dyobouniotes, op. oit. p. 11; for the general principle cf. the
Mesolora, op. cit., IV. pp. 140-141; cf. Mogila in Mesolora, I., pp. 423-424. words of Kritopoulos: "The Apostles would not have dared to do some-thing
•Cf. 1 Cor. 4, 1; St. Matt. 28, 19; St. John 20, 21-23; Heb. 2, 10; 10, 7; Gad- 4, not enjoined upon them (by our Lord)" (in Mesolora, I, p. 337). Androutsos, op.
4; 2 Con 5, 19, etc. • Ancdroutsos, op. cit., p. 295. cit., pp. 296-297. Dyobouniotes seems to prefer the theory that the outward
signs were also ordained by our Lord for the other five sacraments, since: (a)
they are so early, (b) so universal, and (c) without diversity of custom or ( d ) Dyobouniotes op. cit., pp. 16-17. ' ibid., and Mesolora, op. cit., IV. pp. 144-5,
ascription of any human origin (op. cit., p. 13). 147, 165; and cf. Androutsos, Σνμβολική, pp. 251 ff. 'Mesolora, too cit., p.
164.

276 V.—THE DOCTRINE OF THE) SACRAMENTS

THE SACRAMENTS IN GENERAL 277
theory, as was mentioned above and this principle is clearly taught form the
earliest times.' By "outward signs' the Church means the external acts and of Alexandria the latter.' Gabriel of Philadelphia' and the Confession of Mogila'
words, the physical and tangible part as a whole, in contrast to the Grace given, both regard the Grace as being within the sign (έγκεκαλνμμέν ; άποκάтω
—the invisible and spiritual part of the sacraments. The "rites and words which ειδος). Dyobouniotes says that as the Fathers professed ignorance of the
are absolutely essential to the consummation of the sacrament and the manner where-by Grace is conveyed in the sacraments, neither Gabriel nor
conveying of its Grace" constitutes the "outward sign.' Orthodox theologians Mogila may be taken as rightly representing the mind of the Church.'
with a few exceptions' eschew the refinements of scholastic dialectical Androutsos says that the question is in any case with-out importance for
distinctions, both as involving the whole scholastic theological out-look, and as dogmatic.' Inasmuch as our Lord instituted the sacraments, "the grace conveyed
unnecessary.' by them is absolutely necessary to salvation." This is true not only because of
the divine institution but also be-cause the Grace conveyed by the sacraments,
— (c) The outward signs in the sacraments convey and transmit Grace not of "guaranteeing and sealing our salvation,' is indispensible for us.' Hence the lack
themselves but by the presence of the Holy Spirit,' and this Grace _is not the of them means the lack of salvation. This does _ not mean that everyone must
same in even_ sacrament, but is in each case different and ordered for its own make use _ of all the sacraments, but that each must use those necessary for
particular _end. So in Baptism and Chrism one is justified, in the Eucharist he him. We may not say, in the absence of any revelation on the subject, that one
is fed and quickened, and the like.* The Grace is not merely symbolized or may not be saved without them, provided the failure to receive them has not
promised, but actually conveyed to the believer; and the true conception of been due to contempt of them or unpardonable negligence on our part.' If
sacrament necessarily involves this' The Protestant conception of the failure to use them is due to these causes then one is deprived of salvation. "But
sacraments as merely "signs" or "symbols" is utterly contrary to the teaching of God is certainly able to save. . Otherwise than_ the sacraments . . . .
Holy Scripture and the Church.' What the relation is between the outward sign Nevertheless he who despises or is indifferent to the divinely instituted means
and the Grace given by it has been a subject of theological speculation for of Grace is surely not to be excused.'
centuries. The outward sign serves to "externalize the invisible and hid-den
Grace of God" which it conveys,' but does the Grace ac-company the sign or is
it enshrined within it? Origen and his disciples seemed to hold the former
theory and St. Cyril

'Cf. St. John Chrysostom, on St. Matt. 84, 2. Dyobouniotes, op. oit., pp. 13-14.
a E. p., Jeremiah II, let Answer, in Mesolora, op. cit., I, p. 140, uses the
‘St. Cyril in Migne, P. G. t. LXXIII, 245. 'De Sacramentis 4, quoted
distinction of matter and form. 'Cf. Androutsos, op. cit., pp. 297-298;
by .Androutsos, p. 298, note 2. ' In Mesolora, op. cit., I, p. 423. 'Op. cit., p. 18. •
Dyobouniotes, pp. 11-15, and Mesolora, IV. p. 164 (with references).
Op. cit., p. 299. • Dyobouniotes, p. 23. Mesolora, IV. p. 141. ▪ Androutsos, p.
Dyobouniotes, op. cit., p. 15. • Androutsos, op. cit., p. 298. p. 299;
299. ' Cf. St. Augustine: non defectus sed conternptus sacramenti 'Dositheus calls it βeβσίωσις {Confirmation}, in Mesolora, op. cit.. IL p. 113.
damnant .Androutsos, op. cit., pp. 299-300, and Dyobouniotes (op. cit., pp. 23- Mesolora, op. cit., IV, p. 160 and cf. Kephala, Xρισтоλоγla, pp. 197-198. a
24) cornea to almost the same conclusion. Mesolora ibid., and p. 161; Dyobouniotes, op. cit., p. 19. ' Op. cit., pp. 312-313.
• Dyobouniotes, op. cit., p. 20 and note 1.

278 V.-THE DOCTRINE OF THE SACRAMENTS

THE SACRAMENTS IN GENERAL 279
2: The Number and Classification of the Sacraments
brought into question.'" So we do not find the full enumeration in the Fathers-
The seven sacraments of the Orthodox Church are: Baptism, Chrism,' some of them mentioning two only,' others three,' and others four.' `But if the
Eucharist, Penance, Orders (ίερωσύνη =="priesthood), Marriage, and Unction. general notion of the sacraments and their enumeration only came about later,
"Each of these seven sacraments is founded upon express words of Holy yet the faith in the seven sacraments as divinely instituted means of Grace has
Scripture and the New Testament, of which the conception was interpreted and always existed in the Church!' The first mention in the East of all seven
defined from early times by sacred Tradition and the voice of the Church as a sacraments is by the monk Job in 1270,' who, however, counts the monastic
whole.' Accordingly, Baptism is referred to St. Matt. 28, 19-20; Chrism, to Acts state as one of the seven, omitting Penance, and also by Michael_ paleologus at
8, 14-17; 19, 2-7, (Heb. 6,2); the Eucharist to St. Matt. 26, 26-28; St. Mark 14. the synod of Lyons in 1274? The first appearance of the explicit enumeration of
22-25; St. Luke 22, 19-20; 1 Cor. 11, 23-25; Penance to St. John 20, 21-23 (St. the seven in the West is by Peter Lombard' and Alexander both West and East
Matt. 16, 19; 18, 17, 18; Acts 19, 18) ; Orders to 1 Tim. 4, 14; 2 Tim. 1, 6; are officially committed to the doc-trine of the seven sacraments. The evidence
Acts. 6, 6; 8, 17 (13, 3) ; Marriage to Eph. 5, 22-32 ; 1 Cor. 7, 14, 39; (St. Matt. of the Symbolic Books is most explicit. Dositheus says in his Confession (ar-
19, 6), and Unction to St. Jas. 5, 13-15.' There_ have been different ticle 15) : "We believe that there are gospel sacraments in the Church and these
explanations of the number-the satisfaction of the sevenfold needs of man's are seven , . . no more and no less."" So too,. Jeremiah II," Kritopoulos," the
spiritual and moral life by corresponding provisions of Grace, the seven gifts of Synod of Constantinople," and Mogila." Despite the absence of explicit
Grace as in a way parallel to the seven gifts of the Holy Spirit, and the like. All testimony from early times, the evidence for the seven sacraments is very
such, says Androutsos, "are not logical proofs that there ought to be seven strong indeed, and may be summarized as follows: (a) both East and West,
sacraments . . but conjectures ex post facto to show that the divinely instituted Rome and Orthodoxy, agree in the number and names of the seven sacraments,
sacraments are fitted to the nature and needs of man.'" While the seven which teaching is official and de fide in both Communions; (b) the Nestorians
sacraments were known from the earliest times, yet the definition that there and Monophysites (5th cent.) both teach seven sacraments, and it is impossible
were seven came much later.' The fact of Grace being communicated by these
seven means was early recognized, but "not only in Tradition is the distinct and 1 Androutsos, op. cit., p. 315. E. g., St. Justin Martyr„Apologia, I; St.
specific numbering of them as seven lacking, but the sacraments are mentioned Augustine on Ps. 108; St. John Damascene ('Exδоσις, IV. 9 and 13),
along with other holy acts and .deeds-the monastic life, services for the dead, St. John Chrysostom, etc. • St. Cyril of Jerusalem, Cat., 1-3; 1-4; St.
the sign of the cross, and the like. To explain this phenomenon one must John Damascene, op. cit., IV, 4, 13; St. Ambrose, de Sacramentis, 3
consider that Revelation does not present dogmas systematically, and that the and 4. 4 St. Augustine, de bapt. 5, 20. • Androutsos, ibid., p. 316. •
Church defines them officially only when they are Mid., pp. 314-318 and Dyobouniotes, op. cit., p. 20. /On which cf.
Palmieri, op. cit., p. 89. • Sent., 4, 13; not by Hugo of St. Victor, to
 whom the authorship of de eaeremoniis was wrongly attributed. • 317. • Өέμα тής διδασκαλɭɑs тής 'Eκκλησɭαs тήs Ayyλίας
Androutsos and Dyobouniotes, Zoo. cit. "In Mesolors, II, p. 113 and p. πληροφορίαν
114. "Mesolora, I, pp. 141, 229, 263, et al. ///b-id., pp. 320-339. Is II. тῶν Oρϐοბδεων έκბοθένтα, by John, Lord Bishop of Salisbury.
p. 30. "1, pp. 423 ff. • Cf. his ∆οκίμιον περί ένώσεως тῶν Aууλικῶν ‘Eπισκοπιανῶν
μεтά тῆς 'Ορθοδϭεον' Aναтολικῆς 'Eκκλ., Athens, 1891, pp. 73-
79. "H 'Opθϭoεoς 'Eκκλησɭα . . . Athens, 1902, ibid., p. 85, ff. •
Mesolora, I, p. 427. Mesolora, I, p. 228.

280 V.—THE DOCTRINE DP THE SACRAMENTS

THE SACRAMENTS IN GENERAL 281
that they should have received this doctrine from without, since the hostility
between them and the Orthodox would have made it impossible; (c) while there that they are "called sacraments . . . (as) consisting of visible matter and the
was, it is true, no explicit enumeration of all seven in the ,early Church, yet the Holy Spirit. . ." With Penance they constitute "the three sacraments necessary
teaching as to each of them finds support in the Fathers and in Tradition.' for salvation. . . Besides which necessary sacraments are other mystical rites
also called sacraments by the Church."' Ambraze also quotes the Protopresbyter
Various classifications of the seven sacraments are found in Orthodox Constantine as saying in his Catechism that "there are two chief and preeminent
writers. The fact that the institution of Baptism and the Eucharist by our Lord sacraments of the New Testament, Baptism and the Eucharist," and Platon of
is explicitly given in the. New Testament accords them a preeminent position. Moscow to the same purpose.' Nevertheless, as we have seen, there are seven
"Of the sacraments," says Androutsos, "Baptism and the Eucharist hold a sacraments according to Orthodox teaching, which are sufficient to satisfy all
special place as the chief."' As regards the Anglican doctrine of the "two the religious needs of man, the Grace given through which being absolutely
Sacraments generally necessary to salvation" and the restriction of the use of necessary for salvation,* all seven must be accepted "as being necessary for the
the term to those "ordained of Christ in the Gospel . . . with a visible sign or salvation of the faithful.'" "According to the spirit of_Orthodoxy", says
ceremony ordained of God",' both Mesolora' and Androutsos,' on the basis of Mesolora, "all the seven sacraments are divinely_ instituted, and of equal
the Bishop of Salisbury's exposition of the Anglican belief,' seem to find it rank.'" Besides regarding the sacraments as only "signs" and "symbols",'
acceptable. Ambraze, with earnest zeal for reunion, presents effectively this Protestantism rejects the five sacraments of which the institution is not
diversity of usage in Orthodoxy with special reference to the Anglican explicitly recorded in Holy. Scripture, accepting only two, Baptism and the
formularies: In his book on "the Orthodox Church in relation to all other Eucharist. This refusal to accept five of the sacraments of the Church proceeds
Christian bodies" he says:* "The Orthodox Confession (that is, that of Mogila), from the Protestant rejection of Tradition "as of equal weight with Holy
regards the 'sacrament of the Eucharist as above all the others, and more than Scripture, as a source"' of divine teaching; it is consistent with the Protestant
the others necessary for our salvation." The Patriarch Jeremiah II regards notion of the Church as being essentially invisible and with an erroneous
'Baptism and the Eucharist as the chiefest of the sacraments' . . . Metrophanes conception of justification.' Still, as Dyobouniotes observes, "certainly Holy
Kritopoulos says of these two Scripture never declares explicitly that there are seven sacraments; yet this may
be well explained from the character of Holy Scripture, which does not profess
• Drabouniotes, op. cit., pp. 20-21 and notes; Androutsos, op. cit., pp.
to be a dogmatic treatise. Accordingly, the contention of Protestants that (the
316-317; Mesolora, op. cit., IV. p. 155. 'Op. cit., p. 313. 'Cf. Art.
doctrine of) the seven
XXXV. of B. C. P. 'Op. cit., IV. pp. 146-148 and notes. 'Op. cit., p.
' Ibid., pp. 313-314. 'Op. cit., p. 86. Dyobouniotes, op. cit., p. 23, and agreement among theologians as to which of the sacraments are of
Mesolora, IV. p. 156. Mesolora, op. cit., p. 152, quoting the Acts of obligation and which are not!" Another classification of the
the synod of Constantinople (1672) ; text referred to, in vol. II. p. 140. sacraments is "into those which may be had again and those which
'Op. cit., IV, p. 153. "Cf. Androutsos , ∑ νμβολικ ήpp. 258 fr; and may not. To the second category belong Baptism, Chrism, and Orders;
Nlesolora, op. cit., IV, pp. 144-149. Androutsos, △ογμαтική, p. 317.
the
Mesolora, op. cit., IV. p. 159.
'Op. cit., pp. 19-20. 'Op. cit., IV. p. 152. 'Cf. pp. 180-320 for the first
category; pp. 321-367 for the second. He departs from his first
classification, as will be noticed above, in putting Unction under the
second division, in the body of his work. Op. cit., pp. 23-24, is note3.

282 V.—THE DOCTRINE OF THE SACRAMENTS THE SACRAMENTS IN GENERAL 283

sacraments cannot be accepted, since Holy Scripture never explicitly Others may be repeated.' By "being repeated" or "iterated" is meant that they
defines that there are seven, is neither correct nor logical—the more so may be given again to the same person. Those which may not be given again to
as in this case the acceptance of even two sacraments by Protestants one who has once received them duly and regularly, are the above three; the
would be equally groundless, for there is no explicit reference in Holy sacrament of Marriage may be had three times in all' This distinction gave rise
Scripture to the fact that there are two sacraments."' There are other to the Scholastic theory of the indelible character of these three sacraments.
divisions of the sacraments besides those mentioned. Mesolora This theory, based on Optatus of Milevis, and St. Augustine,' was expressly
distinguishes them according to the pur-pose of each severally and taught at the councils of Florence' and Trent,' at which latter council it was
their personal application to individual needs, into those of (a) solemnly defined! According to the Roman theory, each of these_ three
"general obligation" (ύποꭓρεωтικά), of which two Baptism and the sacraments, besides conveying its own Grace, gives a "character" which is
Eucharist, are "chief and preeminent", and the other three are Chrism, ineffaceable. To illustrate what is meant by character Scotus uses the figure of
Pen-ance, and Unction, which five are of "general" application to all the badges distinctive of three grades of civil society—the royal household, the
the Faithful; and those (b) of a voluntary and individual character, army, and the official members of the latter. It has been a "question whether the
Holy Order and Marriage (προαιρεтικά)." In his treatment of the faculty in which the character inheres as its subject be the will (Scotists) or the
subject he discusses Baptism, Chrism, Penance, and the Eucharist in practical reason (Thomists)";' yet the doctrine of the "imprinting of a character
the first category and the other three in the second! This is the more on the soul, which is a certain spiritual and ineffaceable mark (signum), whence
usual classification of the sacraments, yet neither Androutsos nor these sacraments cannot be iterated"' is part of Latin theological teaching, de
Dyobouniotes employs it. The latter says: "The customary distinction fide since Trent. "This seal or sign is indelible, so that even if the divine Grace
of the sacraments into those 'of general obligation' and 'those which given through the sacrament be lost, the seal remains. Thus is explained the fact
have a voluntary character', into 'necessary' and those which are not witnessed to by the history of the early Church, that the return into the Church
so, is not correct, since all the sacraments are of obligation ac-cording of those who had lost the Grace of the sacraments was made not through the
to the circumstances of this or that need of the believer. That this repetition of the sacraments but simply through a service . restoring the lost
distinction is erroneous is clear from the fact that in the Church Grace." The Confession of Dositheus expressly teaches this doctrine: "Baptism
Baptism, has from early times been joined with Chrism, and the conveys an indelible
Eucharist with Penance, and also from the fact that there is no
 1 Androuteos, op. cit., pp. 313-314. 2Mesolora, op. cit., p. 154. cf. the In Mesolora, op. cit., II. p. 116. •Cf. Palmieri, Dositeo, Patriarca di
teaching on Marriage below. 'Contra Parmen. Don., V, 3-7, et passim; Gerusatemme, Florence, 1909; Chrysostom Papadopoulos devotes considerable
Epistola 98, 5; Contra Epist. Parmen., 2, 13, 29. • sess. sat.; Deoret. effort to minimize and depreciate the Latin cast of Dositheus' Confession; cf.
Eugenii IV, 5. • Sess. VII. can IX, and XXIII, cap. IV, and can. IV. • ∆οσίθεος, ΙΙαтριάρχης lερσολύμων, Jerusalem, 1907, p. 32 et at.; and in
sess. ult. can.. VII. M. J. Ryan, s. v., in Catholic Encycl., III. pp. 585-
588. • Concii. Trill. Sess. eat. can. VII: imprimi characterem in
Νέα ∑ ι ώ ν , 1907, vol V. pp. 104.108. Androutsos, op. cit., p. 314, note 1.
'Cf. ibid., p. 315, and Dyobouniotes, p. 26, note 1. ∆οκίμιον.
anima… unde ea (sacraments) iterari non possunt. St. Thomas
έκκλησιασтικοῡ δίκαɭον, Constantinople, 1896, p. 205. • Op. cit., pp. 314-
Aquinas, Summa, III. 9. lxiii. Dyobouniotes, op. cit., pp. 24-26.
315. Op. cit., pp. 26-27.

284 V.—THE DOCTRINE OF THE SACRAMENTS

character just as does Holy Order",' which fact has subjected this formulary to
THE SACRAMENTS IN GENERAL 285
hostile animadversion on the part of some Orthodox writers.' Inasmuch as the
theory of indelible character is an attempt to explain the fact that certain acter.' That is, in brief, that all sacraments are in a sense indelible. "There is no
sacraments are not to be iterated, it is only to be judged from the standpoint of a doubt", says he, "that the effects of the sacraments are in themselves perfect
theory and cannot be considered a dogma, since "it lacks the very character of and complete, and need no completion nor fulfilling." If a good confession is
dogma, as it is not based upon either Holy Scripture or Sacred Tradition.' The made, the penitent receives absolution and stands in no need of further grace of
texts used in support of it, for example, Eph. 1, 13; 2 Cor. 1, 21-22, and the forgiveness. so with all the other sacraments. "In this sense then all the
quotations from the Fathers,' prove nothing, for they cannot at all be applied to sacraments, so far as concerns their effect, are not repeated nor ought be
justify the theory, according to both Androutsos and Dyobouniotes. repeated, for such iteration would be an act of disbelief and tempting God. . .
Furthermore it is impossible, they maintain, to discern either, what is the nature When in practice certain sacraments are iterated it is because of the general
of the character which is im-pressed, or the part of the soul into which it is difference in their energies and operations". . . a penitent who is shriven, after
stamped, or the reason why certain sacraments should be set-apart from others confession may fall into other sins, and in consequence stand again in need of
as imparting this character. For all these reasons and because of the weighty absolution. He receives it again, not as a fulfillment. as it were, of an imperfect
difficulties involved in the theory the_ modern writers all agree in abandoning or incomplete gift of Grace, but because of new conditions in his soul. Hence
it. "If we examine this Latin theory", says Christodoulos, "we find it first to be "the iteration of certain sacraments proceeds from and depends upon their
without foundation, and secondly to be pernicious in its consequences. The idea operation and energy. . . This theory does not accept differences of energies in
of an indelible character which is supposed to be imprinted in ordination, the sacraments in the sense that some imprint character and others do not", but
cannot be supported by any clear evidence of any sort from our Canons. There on the basis of differences in the need of the recipient and in the nature of the
is nothing said about it in the Canons, and the expression itself does not once Grace given.' Two difficulties in regard to this theory result from the fact that it
occur in them?' Androutsos' and Dyobouniotes' both reject it for the reasons would seem to conflict with Orthodox practice in regard to the remarriage of
given above. A better explanation, Djobouniotes asserts, can be found for the two people who have been divorced from each other,' and in regard to the
facts than that offered by the theory of indelible char-' practice of anointing again a sick person, even if no change has occurred in his
condition of illness. As to the first, Dyobouniotes says that current theological
opinion in-- clines to support his theory and condemn the practice; especially is in itself (to borrow western terminology), and "efficacious" for the individual It
this the case in Russia. As to the second, he claims that is to be observed that Orthodox theology does not sunder the treatment of these
' two subjects, validity and efficacy. It is also worth noticing that even modern
1 As the word is a convenient term, it may find its way occasionally into Orthodox theology manages to discuss the
Orthodox writings, but yet, says Androutsos, "by using it... we do not mean to
explain the fact of the noniteration of sacraments according to the Roman 'Op. cit., pp. 29-30, and notes 1 and 2. 'Op. cit., p. 315, in note. The question of
theory, but taking the word objectively we mean to say this only, that certain indelibility of character is related to that of reordination and rebaptism of those
sacraments performed in the Ortho-dox Church are not done again, even though who are out. aide the fold of Orthodoxy. cf. additional note to Lecture IV. and
those who receive them fall away or lapse into heresy or schism, and return issfra pp. 292 ff. Dyobouniotes, op. cit., p. 159. 'Androutsos, op. cit., pp, 300,
again to Ortho-doxy" (∆ογμαтική, pp. 339-340, note 3. Full discussion in his 301, 310-311.
∑ νμα т ικ ή, pp. 282 S.) . ' Op. cit., pp. 27-28. • Cf. Christodouloe, op. cit..
p. 407.

286 V.—THE DOCTRINE OF THE SACRAMENTS

THE SACRAMENTS IN GENERAL 287
there has been no official pronouncement of Orthodoxy on the matter, and feels
that the Roman ruling is in main correct, in spite of the differences in principle question of the administration of the sacraments without employing the categories
between the Roman and Orthodox doctrine of Unction! So, too, Androuteos of "regular" and "valid or invalid".' Keeping in mind these two facts we may go on
holds that the practice of not iterating the three sacraments "may be ac-counted to consider the terms or conditions for the administration or consummation of the
for in another way. As one is only born once (5.2-a4) naturally, so spiritually he sacraments. (a) The first condition involves the fulfillment of the necessary rites
is born once only through Baptism and Chrism joined with it. As Ordination is and ceremonies, the use of the proper matter, words, and acts, laid down by the
the entrance in-to the priestly service, it has no reason even to be iterated!" Church. Some of these are a development and extension of the original simple
Modern Greek opinion, then, strongly repudiates the notion of indelible service and are not of rigid necessity since the omission of them would not
invalidate the sacrament. So the "outward sign" of Baptism includes what is
character in the sacraments of Baptism, Chrism, and Hob, Order, and accounts
necessary for the consummation of the sacrament, the fulfillment of one of the
for the fact that these sacraments may not be iterated on the basis of the
conditions making the sacrament a possible means of Grace. The "outward signs"
character and kind of their operation and energy. In all the sacraments the
of this sacrament are the trine immersion and emersion, together with the words of
Grace bestowed is impressed in the soul so that that Grace may not be
the priest: "The servant of God is baptized in the name of the Father and of the Son
repeated.' and of the Holy Ghost", "without which the sacrament cannot be con- With the
(3: The Administration of the Sacraments "That the administration of a possible exception of Mesolora, whose work ( ∑ νμβολικ ή) aims to expound
sacrament should effect on the catechumens or the Faithful its saving energy, but not to correlate the various elements of Orthodox teaching. Thus he mentions,
three conditions must be satisfied: (a) the administration must be done through but does not discuss, indelible character (op. cit., IV. p. 154). In his treatment of
the use of the outward sign and the _words and acts prescribed by the Church, Baptism he does use the words "irregular" and "valid" in connection with Anglican
(b) by the proper minister,—a bishop or a priest, (c) and the individual must be Baptism. He says: "The Baptism of the Anglicans may be considered valid, as
prepared and receptive for the Grace to come."' These three terms or having been done with water and in the name of the Holy Trinity, and as conveying
divine Grace,...but still it is not regarded as licit and regular, since it is not
conditions must be complied with in every case, for the sacrament to be "valid"
performed according to the order prevailing in the Church from early times" (p.
203). The introduction of this category, which is essentially alien to Orthodox communion using it are utterly divergent.' The external part in the
thought, leads Mesolora into quite obvious difficulties and inconsistencies; for he administration of the sacrament, including the "outward sign", may not be
says, even granted the fulfillment of all prescribed conditions, only on the basis of thought of as magic, as if in and of it self the due performance of these external
urgent necessity may such sacraments, performed by non-Orthodox, be adjudged rites and words with the proper visible elements, worked mechanically to
valid, in the absence of which absolute necessity they may not be so reckoned, and produce Grace.' As Saint Basil
"in consequence must be iterated, or rather, be performed regularly ( κανονικῶς;".
The reason he adduces for the Orthodox Church not ordinarily recognizing the Dyobouniotes, op. cit., p. 14, not. I. 'Op. cit., p. 300. Dyobouniotes, op. cit., pp.
Baptism of those not of its fold who desire to come into Orthodoxy, is that she 13-14 and note 1; cf. Mesolora, op. cit., IV. pp. 167-168, who arranges the
"does not regard their Baptism as valid and regular'' (p. 204). This anticipates a essentials for the proper and effectual administration of the sacraments in a
little what will be discussed farther on in this lecture (cf. pp. 292 ff.) but in different order, as he discusses these along with the three essential
conclusion it may be suggested that Mesolora uses "necessity" to cover the cases of characteristics of a sacrament, pp. 163 B. 4 Mesolora, op. cit., I. pp. 319-320.
the exercise of "economy", which may serve to reconcile his inchoate theory with Androutsos, op. cit., p. 300. Ibid. and p. 311.
the facts and with other Orthodox teaching.

288 V.—THE DOCTRINE OF THE SACRAMENTS

THE SACRAMENTS IN GENERAL 289
summated."' According to Dyobouniotes' definition of "out-ward signs", as:
"those services and words instituted by Christ and the Apostles, which are observes: "Whatever Grace there be in the water (of Baptism) is not there of
absolutely necessary for the accomplishment of the sacrament and for the the nature of the water, but of the presence of the Holy Spirit.' The Grace is that
communication through it of divine Grace", the Church service, that is, the flowing from the work of our Lord in Redemption' The view that Jews and
prescribed rites and ceremonies, as Androutsos also ob-serves,' includes heathen can "baptize validly, really amounts to the acceptance of the external
elements which are not essential. "Yet it does not follow that the rites of the act as something working mechanically by means of sound, syllables, and
sacraments which are prescribed by the Church are voluntary, as if the priest actions, and (thereby) conveying Grace."' (b) The proper minister or officiant
had the right to omit or change anything in them at his own discretion. It is only in the administration of the sacraments is a bishop or a priest,' canonically
the Church, as history shows, which s can change, curtail, or add rites which do ordained,' with proper jurisdiction and authority given him from the Church.'
not constitute the ‘outward signs', in the performance of the sacraments.' Orthodox writers emphasize again in this connection that neither of these two
Kritopoulos says: "The Church, moved by the Holy Spirit, pre-scribes the conditions—the fulfillment of the proper form- of words and acts, by the proper
manner (of the administration of the sacraments), collecting all the elements person— may be understood in any magical or mechanical sense. "By the
from Holy Scripture."' The rites, ceremonies, and prescribed additions not acceptance of the validity of sacraments . . . performed by the laity," says
essential to the con-summation of the sacrament, are "the logical presentation Dyobouniotes, "a kind of magical power is attributed to the outward signs of
and expression of the faith of the Church through which she gives and the sacraments, through which the sacrament is magically consummated along
professes to give the special Grace of the sacraments." So the form of the rites with the pronouncing of the words in connection with the outward signs. But
of non-Orthodox bodies has a bearing on the question as to whether "economy" this magical power and mechanical communication of divine Grace the ancient
may be exercised in a given case :there can be no such exercise of economy Church never acknowledged nor accepted.'" "He, who accomplishes the
when the rite of a sacrament and the teaching and practice of the religious sacraments," says And routsos, "is not the priest, but the Founder of the
sacraments, Jesus Christ, who abides continually in His mystical Body, the use of the proper rite and the necessary outward signs "with a will (γνώμη)
Church, exactly administering His saving power. The priest is the indispensable determined to consecrate.' This intention or disposition of the priest "is shown
organ by which the unseen divine power accomplishes the sacrament."' The externally, and involves the will to administer the sacrament not in play nor for
priest consummates the sacrament by the use of the proper outward signs in the teaching purposes, but soberly in accordance with the pre-scribed forms of the
form of rite prescribed by the Church, by "virtue of the power of the Holy Church. A sacrament as an act presupposes the general elements of every
Spirit.” human act—consciousness and free will. . . It is sufficient that the priest act
freely and
'De Spiritu Sancto, 15, and cf. St. Jerome on Isaiah 4. 4. 'Cf. St. Ireneaus: Si
non vere passus esset (Christus.), nulla gratia ei cum nulla fuerit passio (Adv. Dyohouniotes, op. cit., pp. 31-32 and note 2; Androutsos, op. cit., p. 301. Cf.
Haer. III, 18, 6). Androutsos, op. cit., p. 300. 'Ibid., and Jeremiah II. in St. Cyril Jerus., Cat. 17, 315; St. Athanasius, de Trinitate, 40; St. John
Nlesolora, op. cit., 1. p. 162. Dyobouniotes, op. cit., p. 30 and note I; Mogila in Chrysostom, Homily 14, 3, on Acts, and 50, 3 on St. Mt. 'Mesolora, op. cit., pp.
Mesolora, I. pp. 424, 429-430. • Mesolora, op. tit_ IV. pp. 165-1611. Op. cit.. 170, 169; Jeremiah II in ibid., pp. 144 ff; Dositheus, ibid., H. pp. 114, 118, 119.
pp. 30-31. *Op. six., p. 301. 2 Mogila in Mesolora, op. cit., I. p. 424. Exposition and refutation of Protestant view in Mesolora, IV, pp. 171-174.
'Dyobouniotes, op. cit., pp. 32-33. 'Mogila, in Mesolora, op. cit., I. p. 424. He
uses γνώμη δποΦαισμένη for the theological terms πρδθεσις or θελησις.

290 V.—THE DOCTRINE OF THE SACRAMENTS THE SACRAMENTS IN GENERAL 291

The accomplishment of the sacraments does not depend on the faith or moral of
with full consciousness of what he is doing, and that he con-form externally to
the officiating priest, since he is simply the organ and means by which Christ
the order the Church enjoins." This is all that is required to determine intention,
gives His Grace. Hence the popular contention .that the priest "cannot give
and Orthodoxy rejects the subtle and unnecessary distinctions of scholastic
what he has not", is without foundation, since "it is based on the erroneous idea
theologians in their whole treatment of the subject.' A natural consequence of
that he who administers the sacrament is the one who imparts Grace as from
the theory that the validity of sacraments depends on the religious and moral
himself. If the consummation of the sacrament did depend on the faith and
state of the officiating priest, Audroutsos notes, is the denial of the dogma of
moral perfection of the priest, then salvation would - be something uncertain as
the unity of the Church, and of that of the Church as a visible organism.
well in the individual as in the Church, and the existence of the latter as a
Another consequence is "the opinion that sacraments administered by heretics
visible communion would be brought into question
are valid if they are rightly per- , formed.'" Since the officiant acts not only in
. . . Accordingly the faith and moral perfection of the priest are not essential."' his own name or by his own power but independently of his merits or vices,
"Grace may operate and be given through unworthy ministers . . for the purely as the representative of the Church which is functioning by him, "the
sacraments are not given by reason of our worthiness but of that of the Orthodox Church, holding the view that the Grace of the Holy Spirit does not
Saviour."' So the priest acts as the organ of Christ and as the representative of function outside the Church, has always rejected sacraments performed outside
His Church. Just as the mind of the Church is reflected and manifestA in her herself—not only those which were not rightly celebrated but even those in
rites and ceremonies, on the principle lex orandi, Lea - credendi, so the acts which the outward part had been carefully preserved intact.' The sacrament
of the priest are those 'not of himself personally but of the Church of which he depends not on the minister, as a Protestant view would have it, but quite the
stands as representative. What is required of the officiant is that he "have the contrary, on the Church, Since the Orthodox theory demands a priest or bishop
intention to do what the Church does."' He consummates the sacrament by the as the officiant in all sacraments, "the validity of the Baptism of heretics
depends, from long usage in the Church, not only on the canonical fulfillment Orthodox, yet not entirely according to the full measure of the rites prescribed
of Baptism but on the recognition of the validity of priest-hood among the by the current use of the Church.* It covers, too, by common consent, the
heretics and chiefly on the idea of the Church as the guardian of divine Grace. Baptism
Hence it comes about that the question of the validity . . . of heretical Baptism
can be properly settled (only) if the question of the validity . . . of the *The most illuminating discussion of this subject known to the writer is to
priesthood (=Orders) of heretics be first examined and answered."' be found in the Rev. J. A. Douglas’ The Relations of the Anglican
Churches with the Eastern-Orthodox (London, 1921), pp. 55-69, et al.
1 Androuteos, op. cit., pp. 309-310; Mesolora, op. cit., IV. pp. 168- 169;
Macarius, op. cit., II. p. 611. Op. cit., pp. 301, 302. • ibid., p. 303, and * There is a difference of opinion between Dyobouniotes and An- | droutsos
∆ογμαтικαζ Μελέтαι, A', pp. 135-136; Dyobouniotes, 'H ∆ογμ. 'Aνδρ. on the necessity of all the elements of the “service” or rite | of
κριν., p. 51, ‘Οφειλ. dπάνт, pp. 126-128, • Dyobouuiotes, Ta Mνσтήρια, p. administration of a sacrament According to the use of the Church, |
65. beyond those of the “outward signs”. The Iatter holds that the | Church has
extended and amplified the simpler essential “external | signs” (=all the parts of
the sacrament save the “Grace conferred”) beyond the minimum necessary for
validity (op. cit. p. 300). The former holds that “the Church in prescribing the
rites of the sacraments.. makes all of obligation for the performance of the
sacraments, agreeable to her own definition, since the Church only has power

THE SACRAMENTS IN GENERAL 293

292 V.—THE DOCTRINE OF THE SACRAMENTS
“of necessity”, performed by an Orthodox layman or laywoman when it is
The Doctrine of Economy’ impossible to obtain a priest.’ ; The Orthodox estimate of sacraments
performed outside the Church is, as we have seen, that they are all invalid.
It seems well at this point, at the risk of repeating what has already been
“This view is based on the idea that Grace is confined exclusively to the
considered in part and of anticipating what properly belongs in another
Church, outside of which there is no Grace, and 80 the sacraments cannot be
connection, to discuss as succinctly as possible the Orthodox theory of
administered.’” This is the teaching of the Fathers. St. Irenaeus says: ubi
“economy” with reference to the validity of sacraments outside the Orthodox
Ecclesia, ibi et Spiritus Sanctus, and St. Augustine agrees with this view in
Church. -Im- pinging upon this question and intimately related to it is the
his distinction between the Holy Spirit’s assisting Grace indwelling and not-
matter of the non-iteration of the three sacraments of Baptism, Chrism, and
yet-indwelling’ “St. Athanasius,” St. Cyril of Jerusalem,’ St. Basil," St.
Orders. As we have seen, the practice of the non- iteration of these sacraments
Gregory Nazianzen‘ and others denied in principle heretical Baptism, agreeing
once validly performed, prevails and has prevailed in both East and West. The
with the view of St. Cyprian, Firmilian, and the synods held in Africa and Asia
theory of the West, that these sacraments, besides their own proper Grace,
Minor. The holy canons do not know the later exact distinction between invalid
convey an indelible character, modern Orthodox opinion on the whole strongly
and irregular ordination, . . . Pronouncing both the Baptism and Orders of
rejects. The theory which Orthodox writers feel accounts for all the facts
heretics invalid and regarding ‘those baptized or ordained by heretics as neither
without involving the objections and inconveniences of the Latin doctrine of
of the company of the faithful nor in the ranks of the clergy’, like St. Basil” The
indelible character, explains the non-iteration of these sacraments on the basis
latter says that those who split off from the Church “had not the Grace of the
of the nature of the Grace conferred by them and the peculiar character of its
Holy Spirit with them .
operation. Properly _ speaking, the question of character does not come into the
province of economy, since the employment of economy is only in relation to …..For the first who withdrew from the Fathers had Orders,
sacraments performed outside the Orthodox Church. Dyobouniotes, how- ever,
would extend it in another direction to cover cases of sacraments performed by
 to make this or that change”... The omission of any such prescribed additions ordered to be cleansed again by the true Baptism, that is, that of the Church ;"
to the essential external signs” renders the sacrament incapable of being but, he adds, for the sake "οικονομίας тѿν пολλѿν,", the Baptism of the
pronounced valid save by the exercise Of economy. He maintains that it is Cathari might be accepted: The Orthodox use of "economy", then, dates back
within the Church’s province determine the rite thus necessary for validity ("H
∆ογμ. ‘Aνδρ.. κριν., p. 51, and ‘Οφειλ. dπϸνтησις , pp. 124-126; 1 Epist. 188, and cf. 204, 3.
Androutsos, ∆ογμ. Mελ., A’, p. 140). i 1 Dyobouniotes, ibid., and Ta
2 "The Early Church," says Dyobouniotes, "regarded as invalid the Orders of
Mvσтήρια, p. 30; Androutsos, ibid., and ∆ογμαтική, pp. 324, 323-324, etc.
the Montanists, Paulitians, Arians, Nestoriane, Macedonians, Sabbatians,
3Dyobouniotes, Tά Mvσтήρια, p. 161.spiritus sanctus , aliter adjuvat Novatians, Tetradites, Apollinarians and all other heretics like them" (op. cit.,
nondum inhabitans, aliter inhabitans; nam nondum inhabitans, ut sint p. 161, note 3 with references). Dyobouniotes, op. cit., p. 180. 4Androutaos, op.
fideles, inhabitans, adjuvat jam les; in Epist. 194, 4, 18. 5 Viewed Arian cit., pp. 306-307. "The ordination of such schismatics said heretics must not be
Baptism as invalid even if performed properly. IIροκαтήχησις, 7. *In Epist. regarded as .reordination, which is forbidden by the Church, but as the first
199, he rejects Marcionite Baptism, even if performed in the name of the Holy reordination, since that ordination had in schism or heresy was not actually
Trinity. Cf. Orat. 40, 26, in Migne, P. @., t. XXXVI, 396. *E, g., St. Gregory such" (Dyobouniotes. op. cit., p. 161, note 2). Neither the Early Church nor the
of Nyssa, in Migne, P. G., t. XLV, 881. * Apostolic canons, 67. 40 Androutsos, Orthodox Church has ever known the use of hypothetical or conditional Baptim
∆ογμαтική, pp. 304-306. (Androutsos, ibid., p. 301, note 1). Epist. 188.

294 V.—THE DOCTRINE OP THE SACRAMENTS THE SACRAMENTS IN GENERAL 295

and through the laying on of hands had the spiritual charisma. But when they to St. Basil and the practice of the Early Church. The early synods, it may be
tore themselves away they became laymen and had not the authority either to noted, declared the Baptism of many of the heresies void and invalid, "even
baptize or ordain, since they were unable to impart to others that Grace of the though it is certain historically that they observed scrupulously the outward
Holy Spirit from which they themselves had fallen away.' In the early Church form and acts, as did the Montanists, Manicheans, and Paulitians, according to
a_ practical question arose in the ease of many of these heresies. While their St. Athanasius."' Yet there was even in early times a great variety of practice,
sacraments were not recognized as valid,' what should be the course of the since the Church recognized some sacraments as valid when those who had had
Church's action in regard to individuals who wished to come from heresy and them in heresy or schism came into the Church,' and refused to recognize
schism into union with the Church? The case of those baptized or ordained in others. "The recognition by economy of the sacraments of heretics may be
the Catholic Church, who afterwards lapsed into heresy or schism and then explained in two ways :----either JO that the sacraments of schismatics and
recanted, desiring re-admission into the Church, was clear enough: after doing heretics coming into the Church were as it- were revivified and quickened by
penance they were reconciled without rebaptism or reordination, since those reason of entrance into the Church,' or (h) that the Church, as a steward of
sacraments once validly administered (Baptism, Chrism, and Orders), might not Grace and dispenser of the sacraments, has the power to change the validity of
be iterated.' In the case of those coming from heresy and schism with Baptism sacraments, making those that are invalid valid, and vice versa. The former
or ordination_ from heretics or schismatics, the action of the Early i Church view prevails in the Western Church, which distinguishes character and Grace
differed in different cases; sometimes their Baptism i and Orders were in (certain of) the sacraments, and holds that character may be impressed by the
validated by the Church, and at other times such persons were again baptized canonical accomplishment of the sacraments even among schismatics and
and ordained.' "Such per-sons desiring to come into the Church," says St. Basil, heretics. This view cannot be accepted, since it is contrary to the practice of the
"having been baptized as it were by laymen, they (that is, the Fathers in Synod),
Church which regards many of the sacraments of heretics as invalid and order to avoid worse evil, by economy, condescendingly or by accommodation,
according to circumstances (pronounces) them valid and invalid. The practice or by whatever other terms may be described her deviation in many instances . .
of the Church can only be explained by the second view, which is the more . from the exact and strict way of her principles.' "By economy" (καт
acceptable, in that it is based on the idea that outside the Church the Grace of οίκονομίαν) is contrasted with "by strictness" (καт άκρίβειαν). Some
God does not exist, and precludes the distinction in the sacraments of character meanings of the word economy correspond closely to what we mean by
and Grace, which distinction cannot be founded either on Holy Scripture or "indulgence", and "dispension:" the dispensation from the Friday fast,
Tradition.' The Latin view is rejected by all Orthodox theologians on the permission to marry a cousin, a dispensation to lay aside the priestly garb —
grounds suggested above: .(a) it violates the principle of the one true and these are all exercises of "economy." Again, it means the carrying out of the,
visible Church; (b) spirit rather than the exact and rigid let-ter of a law, which would be described
as being καт' άκρίβєιαν .
' Adv. Arian. orat., 2, 43, in Migne, P. G. t. XXVI, 237. Androutsos, op. cit.,
pp. 308-307. 'E. g., the Cathari, Donatists, Encratites, and Massalians were 'Cf. ibid., and p. 168, note 3; Androutsos, op. cit., pp. 302-304, note; pp. 390 ff;
recognized; cf. Dyobouniotes, op. cit., p. 163 note 1. • "This view" says his AI βάαєιϛ тήϛ ένώαεϛ, pp. 36-43; тδ κύρος 7-4:ty 'тῶν Aγγλι,
Androutsos, "is untenable, since it presupposes that there are heretics who have κανικῶν pp. 15, et al.; the additional note to the previous lecture, pp. 263-
valid sacraments, which the Orthodox Church does not accept" (op. cit., p. 207, above. * Androutsos, op. cit., p. 30(1, and Al βάσεις тής ‘Eνώσεως p.
308). 4 Dyobouniotes, op. cit., pp. 162-163. note 1. 38. Androutsos, .107,Δογμαтική, p. 307.

296 V.—THE DOCTRINE OF THE SACRAMENTS THE SACRAMENTS IN GENERAL 297

it makes of the sacraments magical and mechanical rites automatically effecting It may never be a contravention of the spirit of any prescription, canonical or
supernatural results, without proper regard to the truths involved in the doctrine legal,' but is as it were a mean between aaii3cLa and άκρίβεια. The writer had
of the sacraments, (that our Lord is Himself the celebrant, and the Holy Spirit the word explained to him once by a prominent Orthodox ecclesiastic under the
the agent accomplishing the sacraments) ; (c) that it involves the distinction of figure of a ship in a storm being lightened of valuable cargo for the purpose of
character and Grace, and the doctrine of in delible character, which is totally saving human life. Exercises of economy are _always in view of some
unsupported by Holy Scripture and Tradition, imports needless distinctions emergency or contingency not contemplated in the general terms of prescriptive
among the sacraments, and in any case is incapable of being exactly de-fined;- law, custom, usage, or dogmatic teaching. They may serve as precedent only
(d) it involves the recognition in theory and practice of heretics and schismatics when conditions, circumstances, and needs are demonstrably the same-' The
as quasi-members of the Church, and of their communions as in some sense motive animating the Church in the exercise of economy is the good of souls.
sections or portions of the Body of Christ.' The whole theory and practice of the "The Church, as a self-directing fellowship, gauges the exercise of strictness or
use of economy rests on the Orthodox doctrine of the Church expounded in economy and in general her whole attitude concerning the sacraments, ac-
Lecture IV, and on the deduction that the Church is the guardian and cording to what commends itself to her, having in view the salvation of all and
administrator of Grace, the dispenser and steward of the sacraments, and the taking into consideration both her own children and her members who have
center of the operations and energies of the Holy Spirit! In her modern life she fallen away from her. . . Though it has not yet been officially formulated, nor
appeals back to the practice of the Early Church and to the principle of St. the question thoroughly investigated from r the theological standpoint to
Basil. "If the Church is the dispenser of Grace . . . she may recognize . . the determine the scope of the exercise of economy, yet this notion of it is founded
sacraments of heretics coming into her for the sake of the resulting good in on the practice of the Church, in which the same sacrament in different
circumstances has been pro nounced at one time valid and at another invalid.' the orders and sacraments of those heretics and schismatics in whom either the
This tack of consistency has brought it about "that there is a discrepancy episcopal succession from apostolic times was broken or the Faith perverted,
between theory and practice, and that the Church seems to be teaching one especially in the ease of the doctrine of the sacraments, or the regularity of the
thing and doing another.'" There has been no official investigation of the administration of the sacraments destroyed, and at the same time the Church's
principle guiding the exercise of economy, says Androutsos, nor any recognition as valid of the orders of schismatics and heretics whose line of
authoritative explanation of her seemingly inconsistent course of action.' episcopal succession from the Apostles was not impaired, nor their Faith,
"While in the .1 On the canonical aspects of the question, cf. A. Chriotodoulos, especially in regard to the sacraments, perverted, nor the regularity of the
Δοκίμιον, έκκλησҭικού, δικαίοωpp. 407 ff. 2 There is also the technical administration of the sacraments questioned. Yet it must be understood that the
use of the word, common to theology, in the phrases "the economy of Church, as the dispenser of
Redemption", e. g., in Gennadius, 7 (Mesolora, op. cit., 1, p. 5); Jeremiah II.,
let Answer p. 155) etc; the meaning "administration" (of the sacraments, e. g.) 'AI βάσεις ҭής ένώσεως, p. 39; Tδ κύρος ҭ. Αγγλικα χερροҭον, ., pp.
in Mesolora, op. cit., IV. p. 302; the meaning "economy" in the sense of order, 11.13; the charge of expediency, as the sole principle in the course of Orthodox
dispensation, scheme,— cf. Jeremiah, in Mesolora, I. p. 184. Androutsos, op. procedure, is intimated by Palmieri in commenting on the synod of
cit., p. 308. ‘Ibid., p. 306. ibid., pp. 308-309. Constantinople (of 1875), cf. op. cit., I. p. 624. Text of Acts in Theotokas,
Νομολογɭα ҭ. οɭαονμɛν, παҭρ., Constantinople, 1897, pp. 367 ff; on which
cf. note 2 on pp. 307-308 of Androutsos' Δογμαҭική. 'On the differences in
practice in the early Church, cf. Androutsos, Δογμαҭική , pp. 393-395, note.

298 V.--THE DOCTRINE OF THE SACRAMENTS

THE SACRAMENTS IN GENERAL 299
concrete it is possible for terms and conditions to be laid down (in a given
case), on the basis of which the Church accepts heretics by economy without divine Grace, can recognize the orders and the sacraments in general of
rebaptism, yet in general the principle dictating the use of strictness and schismatics and heretics even if they have not been performed canonically and
economy is inscrutable, nor can any theory be formulated to explain her course even if the Apostolic Succession be broken; and for reasons which seem to her
of action and supply the reason which actuates the Church in one case to good and necessary the Church may reject the Orders and the sacraments in
accept, and in another to reject, the sacraments of heretics.'" Dyobouniotes, in general of heretics and schismatics who do preserve the canonical order in the
his treatment of the sacrament of Orders, goes into the question with some administration of the sacraments and possess un-impaired the Apostolic
fullness. He holds that there are certain principles on which in the concrete the Succession. This is the explanation of the inconstancy of the Church's
Church may act in the matter of recognizing heretical or schismatic ordination. action . . . at one time pronouncing invalid the sacraments . . of heretics and
"The Church as the administrator and steward of divine Grace can recognize by schismatics, though they be canonically performed, . .. and at another
economy the orders and sacraments of schismatics and heretics.' In the exercise pronouncing valid the sacraments of heretics and schismatics, . . . although they
of this economy the Church takes into consideration not only in a general way have not been canonically per-formed."'
the faith of those heretics and schismatics coming to her, and particularly their
view of the sacraments both of Orders and Baptism, -and the fact as to the In early days as well as in later times there has been a wide divergence of
canonicity of the ministration of these sacraments, but also the unbroken suc- practice in the Orthodox Church.' There has also been a wide divergence of
cession of the episcopal authority from the times of the Apostles. Accordingly opinion among Orthodox writers. It would be impossible to go into the question
this is the explanation of the general action of the Church in declaring invalid historically, or treat of it in these lectures in any detail. One ex-ample may
suffice as an illustration. In 1872 a synod at Constantinople solemnly reordination, but yet finally accepted the view of the synod of Constantinople!"
excommunicated the Bulgarians because of "phyletism", and "rationalism". Just what is the status and sacramental capacity, so _to speak, of validly
There was not the slightest question as to Orthodoxy of belief, nor validity of ordained clergy who have fallen into heresy or schism, it is difficult to discern.
orders, nor unbroken Apostolic Succession. The sentence of the synod In one place Dyobouniotes wrote: "A priest falling into heresy from Orthodoxy
pronounced them "alien to the One, Holy Catholic, and Apostolic Church, and still retains his priesthood, for it has indelible character, but loses its Grace so
for this reason, schismatics.'" It anathematized all their clerics, all who held that he cannot communicate such (Grace) through the sacraments."' By
fellowship with them, and said: all who "regard their orders and priestly acts as implication Dyobouniotes would maintain that on returning to the Church he
valid, both clerics and laymen, we pronounce schismatics and strangers, outside would recover this lost Grace.'
the fold of the Orthodox Church of Christ.'" Their sacraments could not be
regarded as valid, since their prelates had fallen from the Grace of Orders, and Βάσεις τής ένώσες. On the synod, cf. M. Gedeon, "Eγγραϕα . κ.συνοδικά
could not there-fore communicate to others what they had lost? This synod, περί τς. Βονλγαρικού ζςτήματος (1852-1873), Constantinople, 1908;
bibliography of the Russian view of the synod and its action, in Pal-mieri, op.
1 Dyobouniotes, Tά Mνσҭήρια, pp. 162.165. cit., I, p. 619, note 1, and cf. his Un documenta prezioso sui decadimento dell'
ortodossia, Rome, 1900. 'According to Palmieri, op. cit., I. p. 619, note 1.1, on
*On which cf. Ambraze's arguments in ‘H 'Opϴ6δοέος ‘Εκκληησɭα, pp. the basis of 'H ‘Εκκλησɭα ‘leροσολύμων Kατά τούς τεσσάρας
161-177. in Papadopoulos, ‘H σύγχρονος lεραρχɭα ҭής ‘Oρθοδ6εον τελεταίονς, Athens, 1900, pp. 104-105. 2 Dyobouniotes. op. cit., pp. 164-165
dvαҭολικής 'Εκκλησɭας, Athens, 1895, p. 664. 4 Ibid. *P. 57 of the Acts, note 2, and Androutsos. Δογμτική, p. 395 note. 'H Δογμ. 'Aνδρ. κριν., p. 51.
quoted by Androutsos, pp. 35-36, of his Al
4 ‘Οϕειλ. άπάντησις p. 129.

300 V.—THE DOCTRINE OF' THE SACRAMENTS

THE SACRAMENTS IN GENERAL 301
under Anthimus VI (1871-1873, his third time of being Patriarch), was
attended by representatives from Alexandria and Antioch, and by many Androutsos criticizes this statement as combining two mutually exclusive
metropolitans, bishops, and prelates of the Greek Church. Jerusalem. did not theories, the Orthodox and the Latin, and rejects it completely such a person, . .
subscribe to the anathema against the Bulgarians nor did he attend the synod. he says, on his return to Orthodoxy, can be recognized as a priest only by the
He lost his throne for this reason.' The Russian Church did not at all concur in Church exercising economy. Basil, the Metropolitan of Smyrna, in his work on
this condemnation of the Bulgarians. A few years later (1878-1879), the the validity of heretical orders, says: "By deposition the Grace (Xάρισμα) of
question came up regarding the treatment of excommunicated Bulgarians the priesthood is neither removed nor destroyed—for the efficient cause (of the
desiring to re-turn to the Orthodox Church, and the general question as to the priesthood) is the Holy Spirit, —but its energy and operation are circumscribed
validity of orders received from heretics and schismatics. "The committee and impeded."= He claims that there is no definite precedent in the action of
appointed by the Ecumenical Patriarch for the investigation and solution of the early synods and the Councils to deal with these cases, "since they never say
question regarding the validity . . of orders received from excommunicated or explicitly whether to determine and allow, or to forbid, the acceptance as valid
schismatic bishops, reported (July 21, 1879) that 'such . . . can be received into of the orders of those ordained solely by excommunicated bishops.'" Rhosse, in
communion, each in his own clerical rank and dignity, according . . . to the 8th his study of Old Catholicism to which he devoted much time and attention,
Canon of the 1st Ecurnenical Council.' The Synod accepted this judgment, finally came to the conclusion that Old. Catholic orders were invalid.' "A
except the Church of Greece, which voiced scruples about it, inclining rather to bishop who falls away from the true Ecumenical Church of the first eight
centuries, and perverts his Faith by the acceptance of novel doctrines, cannot subject. Taking as proven the historical fact of Parker's consecration, he says:
give to others either the true episcopal office or the true priesthood•'" Rhosse "The Orthodox Church may by economy recognize the priesthood of Anglicans
envisages the whole problem in terms of doctrinal teaching: heresy forfeits coming into Orthodoxy . . . on the condition that the Anglican Church declare
Grace; Orthodoxy has as its chief claim to Catholicity the preservation herself in an Orthodox manner on certain doctrines.' Rhȏsse' and Mesolora'
unimpaired of the true doctrines of Christianity. Mesolora in his section "on the both say that the Orthodox Church cannot recognize the validity of Anglican
Grace of Orders and the validity of heretical ordination' says that when the Orders. "The Anglican Church, although she preserves the three grades of the
Grace of Orders is once given, canonically and rightly, it may not be done Ministry, . . nevertheless rejects the sacrament of Orders as conveying a special
again,' and that the Church may, by the exercise of economy, receive those
heretically ordained, by the lay-Δoyμ. Meλέται, A', pp. 118-119. It. is to be 'Ibid.
noticed that Dyoboun-iotes in his later works abandons the theory of indelible
2 1bid.., pp. 335-336. 'Tò κύρος τῶν ‘Αγγλικανικῶν, Constantinople, 1963. 4
character, as we saw above. IIερί τού κύρονς τής χειροτονίας κληρικῶν
The Validity of English Ordinations from an Orthodox-Catholic point of rico,
ύπσ έπισκκσπων καθηρημένων καί,σχισματικῶν, χειροτονηθέντων , translated by F. W. Grove Campbell, LL.D., London, 1909. Pp. 82-83, ibid.,
Smyrna, 1887, p. 18. Ibid., p. 7. 'Cf. his Δογλλατική), pp. 60-61, note 286- these are: the doctrine of the seven sacraments, confession, the Eucharist as a
287; 489-491; and his 'Exθεσς πρòς τήν ɭερòν Σύνοδνf 1874, pp. 22-23. real sacrifice and the doctrine of the Real Presence, the authority of the
On the literature of the subject and the history of the relations of Old Catholics Ecumenical Councils; cf. his Δογματική, p. 392, note; cf. also Androutsos' note
and Orthodox, cf. Palmieri, op. cit., II. p. 189. 'Opθοδοέίας, καί" Al dγγλικανικαί χειροτονίαι., in l ‘Iερὸς .Σύνδεσμος, Athens, Feb. 16-March 1,
IIαλαιοκαθολικισμού dντίθεσις, Athens, 1876, p. 51. 'Op. cit., IV. pp. 331- 1922, pp. 102-103. This brief recapitulation of the subject is characterized by
336. 7 He here scents to hold the theory of indelible character. no little acerbity, and considerable ignorance of the facts about the Eng-lish
Church. It is a standing example of the futility of obtaining facts second hand;
Mr. Androutsos' information is derived from Ger-man sources. But compare the
pronouncement of His Holiness, Mele-tios IV, given in full in The Christian
East, October, 1922. • Δογρατική, p. 286, note 1. Op. cit., IV. pp.

302 V.—THE DOCTRINE OF THE SACRAMENTS

THE SACRAMENTS IN GENERAL 303
ing on of hands (not ordination), and prayer, upon a repudiation by them of
their heresy and an expression of penitence.' "We are of the opinion," he says, Grace. . . . Hence it follows that it has not the dogmatic character which our
"that the Church may receive those clerics ordained by excommunicated or Church ascribes to it, and so their service of the Laying on of Hands cannot be
schismatic bishops, without reordination, . . . but those ordained by heretical recognized as valid. As to the historical question, it has net. vet been shown
bishops by reordination, since . . . they have perverted the true Faith by heresies clearly that the consecration of their first bishop, Parker, was done canonically
and novel doctrines . . . and in so doing have fallen from the true . . . Church and that their Orders have an unbroken and genuine Apostolic Succession."'
and from the bond of priestly succession bound up with it. Such cannot impart Ambraze is distinctly in favor of their validity? Dyobouniotes says that the
genuine episcopal orders nor the true priesthood. . . Hence Romans and "solution of the question of the validity of Anglican Orders depends on the
Protestants ought to he reordained."' proof (a) of the canonical character of the consecration of the first bishop of the
Anglican Church since the Reformation, Abp. Parker, and (b) on the
The question_ of Anglican orders may be briefly touched upon here, as this is correctness of the teaching of the Anglican Church about Orders and the
the obvious place for reference to it. An-diroustsa monograph on the subject' sacraments in general, and its agreement with the teaching of the Eastern
has been translated into English,' and is a most valuable contribution to the Church. Of these two problems the first may be solved by historical research, . .
. but the second can only be settled satisfactorily and certainly when the all, as the, I echo strikes the ears of all, healthy and deaf, so the sacraments
Episcopal Church shall define officially and authoritatively her teaching about offer to all the believing and the virtuous as well as those who are not so, the
Holy Orders and the sacraments in general, the inconsistency and indefiniteness Grace of God. But as the light and the sound operate where there are healthy
of which (now) does not allow (the forming of) certain conclusions based on sense organs (to receive them), thus .the Grace proffered by the sacraments
sure and unquestioned teaching."s The most recent 'discussion of the subject is operate- ,mod brings about its proper effects only where there is such
in a brochure of Prof. Komnenos of the Chalki Theological Seminary. He says: receptivity.' . “If the power of the sacraments conies forth from God for
reserved attitude of our Church towards Anglican Orders is altogether un- Jesus ,Christ's sake, yet for its proper reception and personal value it is
reasonable. . . We are of unhesitating opinion that the same rule (as applies to necessary that there be a preparation of those who receive the sacrament." This
Roman Catholics), ought to be applied to .4aaLthe Anglican Clergy, inasmuch consist in faith, the conviction of sin, • in the desire and craving for the help of
as they also are demonstrated - the relative notabilia to have received riot the God, with special reference to the Grace of each sacrament. "If we wish to
semblance of rdination but one which is real and is based upon . . . historic express this subjective preparation in a single phrase, including the , case of
Succession from the Apostles, upon its canonical transmission is essentially infants, it is clear that 'passive receptivity" would be
and fundamentally right conception of it.’’
Relations of the Anglican Churches with the Eastern-Orthodox, especially in
'Ibid., p. 336, and note 2. 'Op. cit., pp. 66.90, and his Δοκίμιον περί ένώσίαες regard to Anglican Orders, Faith Press, London, 1921, and F. Gavin, The Greek
τῶν, 'Ayyλικανῶν ‘Έπισκοπιανῶν ‘µετά τής ‘Ορθοδ6εον ‘Aνατολικής Church and .the Anglican Question, in the A. C. M. May, 1921, pp. 206-224.
'Εκκλησίας ' , Athens, 1891. For bibliography on the subject of. Palmieri, op. 1E. g., Rom. 3, 20; Tit. 3, 5; Acts 8, 17; 19. 8. 'St. Augustine, contra
cit., 11. p. 188, notes. 3 Tά Mνστήρρια, p. 164 note 1. 'From his Σνμβολαί els Cresconium Don., 4, 16, et passim. ▪ Androutsos, Δογματιή, p. 310.
rάs προσπαθεία. Πρδς ένωσίνσίν, Constantinople, 1921, p. 9; translation of "Dyobouniotes, Tά Mνστήρια, p. 34, and Mesolora, op. cit., IV. pp. 177-178.
the Rev. J. A. Douglas in The Church Times ef July 15, 1921; of. also pp. 18, 'Dyobouniotea takes exception to this phrase of Androutsos in his 'H Δογμ.
ft. of the Rev. J. A. Douglas, The• 22 ‘Ανδρ., κρινp. 52, and 'Οϕειλ. Dπάντ., pp. 120-130; cf. An-

304 V.—THE DOCTRINE OF THE SACRAMENTS THE SACRAMENTS IN GENERAL 305

(c) The third condition or term of the administration of the sacraments is the expression in a succinct form of the fundamental characteristic of the
concerned with their relation to the individual recipient. It is entirely a personal factors in the appropriation of the saving Grace of the sacraments."
subjective condition, and without it the sacrament may fail of its effect. While This Androutsos finds to be the essential attitude of all recipients of the
"the sacraments are accomplished by divine command, or directly upon the sacraments, both of infants at their Baptism as well as of those of riper years
fulfillment of the prescribed ecclesiastical act by the officiant, . . . yet in order who "become conscious of the chasm of sin separating them from God, and
that they be effective to work saving power on those who receive them, these ardently long for His help.”
must be prepared for the reception of divine Grace. This distinction between
the actual content of the sacraments performed by divine command and their Just as the sacraments do not depend for their accomplishment and
saving energy, appears in 1 Cor. 11, 29." Other passages in 500';''''9),, Holy fulfillment on the person or state of the officiating priest, so they are likewise
Scripture' testify to the sacraments as objective means of justifying and independent of the state of the recipient. The change in the Eucharist, for
sanctifying Grace, and the Fathers' clearly hold to the objective character of this example, of the tread and wine into the Body and Blood of Christ, takes place
Grace irrespective either of the officiant or the recipient.' "As the sun lightens irrespective of the faith or ethical state of celebrant or people. Hence is derived
the doctrine that the sacraments are achieved and consummated ex .opere-
operato, independently of the personal qualities of officiant or recipient,
provided that they be canonically and rightly celebrated by the proper person
with the necessary intention.'

Besides the sacraments, the Church employs certain sacramental services,

or sacramentals. They may be defined as "those services instituted by the
Church by means of which the influence of evil spirits is averted, the course of
man's life is hallowed, and the material objects connected with it made holy.'
71,..The sacramentals, do not work ex opere operato nor may they claim divine
institution and authority. They include exorcisms, 'benedictions, dedications,
the sign of the Cross, special blessings, and the like. "These services, depending
on the receptivity, and faith of those who take part, do not operate of necessity
do the sacraments, nor yet are they merely empty symbols of divine ' truths or
simply definite methods of prayer to God.'

droutsoe' reply to the criticism, justifying his use of these words, pp. 130-131 of
his ΔΟγματικαί, Μελέται'. Androutsos, Aceyparta*, p. 311. ' Ibid., and p.
312; Dyobouniotes, Tά Μ Muaripia, pp. 33-36. Mesolora 7ms to have
misconceived the theological implications of this doc-ne and to reject it; cf. op.
cit., IV, pp. 175-179. . Dyobouniotes, Tά Mvστήρα, p. 35, note 1.
*Androutsos, op. cit , pp. 317, note.