We recognize a distinction between sacramental grace and charismatic grace. We believe that God bestows his grace in a different (less full) way on non Orthodox in a charismatic way and gently tries to lead him where he wills (which is ultimately Orthodoxy). Life is a journey and God knows that people are in different stations of life--follow the interior voice and call out to him for his guidance and if you do this with a true heart that will be taken into consideration. But sacramentally we cannot state there is grace where it has not been revealed to us.
Okay........not to agree with Steve's arguments, but I have to in some ways question a few things that Anastasios and others have asserted here. First of all, I think that this statement, Anastasios, might be a useful way to explain things in this instance, but it is an opinion, and not Orthodox doctrine. When have we distinguished between different "types" of grace? Correct me if I am wrong, but I think that this might be a very dangerous path to trod.
Even though I believe that there are no sacraments outside Orthodoxy, I believe this statement in a different way than some of you. I believe that we can say with certainty where the Holy Spirit is, but we cannot with certainty say where He is not. An exception to this would probably be amongst the wilfully
heretical or schismatic. One view held by some Orthodox is that there might
be varying degrees of Orthodoxy present in other ecclesial bodies. It is my personal belief that there is grace present in the Latin Church. But this is only my personal belief, and other Orthodox are not bound to agree with it. Nor should they call me heterodox for holding such a belief. There is no question for me in believing that the Latin and Orthodox Churches are "sister" Churches: I find such a belief to be unacceptable in the face of an Orthodox understanding of ecclesiology. For the same reason, we should not entertain any notions concerning "validity" of sacraments in other ecclesial bodies. This is a Latin concept foreign to Orthodox beliefs about the nature of the Church.
I don't know about the state of sacraments elsewhere. I think that the economia
approach is a good one to take in terms of saying that the Holy Spriit "heals that which is infirm, and fulfills that which is lacking", but to go so far as to say that all
non-Orthodox sacramental actions are merely "empty shells" might be going too far. On the other hand, I have no problem with baptising converts from any other Christian group who convert to Orthodoxy, if this is the route chosen.
Archbishop Dmitri is perfectly within his rights to forcefully state his opinion that there are no sacraments outside the visible
Orthodox communion. Many saintly Orthodox people have held and continue to hold this view. However, it is just that , an opinion. It is not Orthodox doctrine. I am also completely within my rights as an Orthodox believer to hold to the beliefs that I do. To back this up, I would like to refer you to The Orthodox Church
(1997 edition) by Timothy (Kallistos) Ware, pp. 307-10 and pp. 245-8.