The Sacramentals in the Orthodox Churches of Byzantine Tradition
##plugins.themes.bootstrap3.article.details##
The liturgical life of the Orthodox Churches of the Byzantine tradition is very broad and rich, due to the variety of sacred actions that they commonly practice. Among the various sacred acts we deal with the sacramentals; some are part of the development of the sacraments and the Divine Liturgy, and others are elements of the daily life of the faithful.
In this study we will broadly address the notions, the historical evolution and fluctuations surrounding the conception and number of the sacred rites practiced from ancient times to the present day, the orthodox perspective of the sacredness of the Christian life and the sanctifying power of the Church. Moreover, the general characteristics (in which the existing differences with the sacraments come into play), the constitutive elements (the similarities they have with the sacraments) and the division of the orthodox “sacramentals” according to various criteria, depending on the type of consecrations and blessings destined either to glorify the Name of God or to sanctify the life of Christians, will be approached.
Such “sacramental” are conceived, by orthodox theologians as instruments capable of communicating heavenly grace, in an analogous way to the sacraments, given that they are provided with elements of a sacramental nature. Besides, the influence exerted by Latin Catholic theology in the Orthodox East has had much to do with the development and configuration of the “sacramentals” in the Byzantine churches. Notwithstanding all the matured orthodox theological reflection and the influence received from the Latin West, it seems difficult to find a clear and univocal delimitation between sacraments and “sacramentals” in official Orthodox theology and among Byzantine authors. All this will help us to acquire a clearer and more complete vision of the sacramentality of the liturgical life of the Orthodox Church and of life in general.
Sacramental sign, mystêrion, mystêria, rites, blessing, sanctification, efficacy, grace, liturgy, Byzantine OrthodoxySigno sacramental, mystêrion, mystêria, ritos, bendición, santificación, eficacia, gracia, liturgia, Ortodoxia bizantina
_____. “Tainstva i tajnodejstvija”. Pravoslavnaja Mysl’vyp VIII (1951): 17-34.
Antonij Chrapovickij (Antonio de Kiev) (Metropolite). Opyt Jristinskago Pravoslavnago Katijizisa. Kiev: s/e, 1924.
Bobrinskoy, Boris. “Les sacramentaux dans l’Église Orthodoxe”. Le Messager Orthodoxe 27-28 (1964): 50-56.
Boulgakoff, Serge. “L’Église comme organisation sacramentelle et hiérarchique”. Le Messager Orthodoxe 46-47 (1969): 21-44.
_____. L’Epouse de l’Agneau. Paris : s/e, 1944 (en ruso).
_____. L’Orthodoxie. Paris: Félix Alcan, 1932.
_____. Nevesta Agnica. Paris : s/e, 1945.
Cyrille de Jérusalem. Catéchèse Mystagogique. Paris: Du Cerf, 1966.
Corbon, Jean. “Pourquoi les processions et autres pratiques rituelles? - Évaluation théologique et liturgique”. Proche-Orient Chrétien 46 (1996): 341-359.
_____. “Réflexions sur le sens des martyrs dans la liturgie byzantine”. Proche-Orient Chrétien 46 (1996): 5-25.
Dalmais, Irénée-Henri. Las liturgias orientales. Bilbao: Desclée de Brouwer, 1991.
Denzinger, Heinrich, y Peter Hünermann. Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum. Barcelona: Herder, 1999.
Evdokimov, Paul. L’Esprit Saint dans la tradition orthodoxe. Paris: Du Cerf, 1969.
_____. Ortodoxia. Barcelona: Península, 1968.
Farrugia, Edward G. “Epíclesis”. En Diccionario enciclopédico del Oriente cristiano, dirigido por E. G. Farrugia, 239. Burgos: Monte Carmelo, 2007.
_____. “Sacramentos”. En Diccionario enciclopédico del Oriente cristiano, dirigido por E. G. Farrugia, 586. Burgos: Monte Carmelo, 2007.
Fernández Rodríguez, José Manuel. El sacramento de la santa crismación. Perspectivas teológicas ortodoxas. Salamanca: Servicio de Publicaciones UPSA, 2012.
_____. “La preparación y consagración del santo mŷron en el rito bizantino”. Phase LIV/322 (2014): 371-398.
_____. “La sacramentalidad mistérica en la vida de la Iglesia ortodoxa”. Phase LVI/336 (2016): 561-576.
_____. “La unción del santo mŷron en la Ortodoxia oriental”. Estudios trinitarios XLV/ 2 (2011): 313-358.
_____. “Mystêrion” y “Sacramentum”. Evolución en Oriente y Occidente. Barcelona: CPL, 2020.
Garijo-Guembe, Miguel María. “Aspectos de la teología sacramental en la moderna teología ortodoxa”. Diálogo ecuménico XI (1976): 519-553.
Hotz, Robert. Los sacramentos en nuevas perspectivas. La riqueza sacramental de Oriente y Occidente. Barcelona: Sígueme, 1986.
Joasaf de Éfeso (Métr.). Œuvres [en ruso y en griego]. Odessa: s/e, 1903.
Jugie, Martino. Theologia Dogmatica Christianorum Orientalium ab Ecclesia catholica dissidentium. Vol. III: De sacramentis seu mysteriis. Paris: Letouzey et Ané, 1930.
Martín, Teodoro H. (ed.). Obras completas del Pseudo Dionisio Areopagita. Madrid: Biblioteca de Autores Cristianos, 1990.
Meyendorff, John. Teología Bizantina: corrientes históricas y temas doctrinales. Madrid: Cristiandad, 2003.
Michel, A. “Sacramentaux”. En Dictionnaire de théologie catholique XIV/1, dirigido por A. Vacant, E. Mangenot, y É. Amann, cols. 465-482. Paris: Letouzey et Ané, 1939.
Migne, J. P. (ed.). Patrologia graeca. Paris: Series Graeca, 1857-1866. 161 vols.
_____ . Patrologia latina. Paris: Series Latina. Paris: 1844-1864. 221 vols.
Minet, Paula, y André Lossky (dirs.). Vocabulaire théologique orthodoxe. Paris: Du Cerf, 1985.
Ministerio Cristiano Ortodoxo de Prisiones. Catecismo cristiano ortodoxo. Hollywood (CA): Serie de Jornadas Cristianas Ortodoxas, 1996.
Moghila, Pedro. Trebnik, čast’ I/II. Sinodal’naja tipografija [edición sinodal]. Moskva: s/e, 1902.
_____. Trebnik,čast’ III. Tipografija prep. Iova Počaevskago. Jordanville (N.Y.): s/e, 1961. [Título original: Evchologion, al’bo molitvoslov. Kiev: s/e, 1646].
Schmemann, Alexander. Aus der Freude leben. Olten-Freiburg/Br.: Walter Verlag, 1974.
Semenoff-Tian-Chansky, Alexandre. Catéchisme orthodoxe. Paris: s/e, 1966.
Semmelroth, Otto. La Iglesia como sacramento original. San Sebastián: Dinor, 1963.
Seraphim (Métropolite). L’Église orthodoxe: Les dogmes, la liturgie, la vie spirituelle. Paris, Payot: 1952.
Smulders, P. “La Iglesia como sacramento de salvación”. En La Iglesia del Vaticano II. Estudios en torno a la constitución conciliar sobre la Iglesia, dirigido por G. Baraúna I, 377-400. Barcelona: Juan Flors, 1966.
Spasky, Th. “La practique de l’hagiasma”. La pensée orthodoxe 2/13 (1986): 93-105.
Špidlík, Th. “Deificación”. En Diccionario enciclopédico del Oriente cristiano, dirigido por E. G. Farrugia, 194. Burgos: Monte Carmelo, 2007.
Trembelas, Panagiotis N. Dogmatique de l’Église orthodoxe catholique. Vol. III. BrugesBilbao: Chevetogne-Desclée de Brouwer, 1968.
Troubnikoff, Alexandre. Commentaires sur les sacrements. Genève: s/e, 1973.
Ware, Thimothy. L’Orthodoxie. L’Église des sept conciles. Paris: Du Cerf-Le Sel de la Terre, 2002.
This work is licensed under a Creative Commons Attribution 4.0 International License.