The Orthodox

C h u r c h
Content: A brief overview of the Eastern Orthodox Churchs history and teaching. Some
contemporary moral uestions. !he church building. A final note.
History
Almost two thousand years ago" #esus Christ" the Son of $od" came to earth and founded the
Church" through %is Apostles and disciples" for the salvation of man. &n the years which
followed" the Apostles spread the Church and its teachings far' they founded many churches" all
united in faith" worship" and the parta(ing of the Mysteries )or as they are called in the *est" the
Sacraments+ of the %oly Church.
!he churches founded by the Apostles themselves include the ,atriarchates of
Constantinople" Alexandria" Antioch" #erusalem" and -ome. !he Church of Constantinople was
founded by St. Andrew" the Church of Alexandria by St. .ar(" the Church of Antioch by St.
,aul" the Church of #erusalem by Sts. ,eter and #ames" and the Church of -ome by Sts. ,eter and
,aul. !hose founded in later years through the missionary activity of the first churches were the
Churches of Sinai" -ussia" $reece" Serbia" /ulgaria" -omania" and many others.
Each of these churches is independent in administration" but" with the exception of the
Church of -ome" which finally separated from the others in the year 0123" all are united in faith"
doctrine" Apostolic tradition" sacraments" liturgies" and services. !ogether they constitute and call
themselves the Orthodox Church.
!he teachings of the Church are derived from two sources: %oly Scripture" and Sacred
!radition" within which the Scriptures came to be" and within which they are interpreted. As
written in the $ospel of St. #ohn" And there are also many other things which Jesus did, the
which, if they should be written every one, I suppose that even the world could not contain the
books that should be written )#ohn 40:41+. .uch teaching transmitted orally by the Apostles
has come down to us in Sacred !radition.
!he word Orthodox literally means right teaching or right worship" being derived from two
$ree( words: orthos )right+ and doxa )teaching or worship+. As the false teachings and divisions
multiplied in early Christian times" threatening to obscure the identity and purity of the Church"
the term Orthodox uite logically came to be applied to it. !he Orthodox Church carefully
guards the truth against all error and schism" both to protect its floc( and to glorify Christ whose
body the Church is.
An astonishing number of religious groups today claim to be the successors of the early
Church. A yardstic( for truth is needed by which to compare what the Church originally believed
and practiced with what these groups proclaim. Certainly we all have the right to believe
whatever we choose. /ut it is also 5ust good sense to be acuainted with the options before we
ma(e our final choices.
&t is our hope that this outline of our beliefs will help introduce you to the Christianity
espoused and instituted by the Apostles of #esus Christ. !his is the yardstic( of truth by which
our choices in Christianity need to be measured.
Teaching

$od the 6ather is the fountainhead of the %oly !rinity. !he Scriptures reveal the one $od is
!hree ,ersons 7 6ather" Son" and %oly Spirit 7 eternally sharing the one divine nature. 6rom
the 6ather the Son is begotten before all ages and all time ),salm 4:8' && Corinthians 00:90+. &t is
from the 6ather that the %oly Spirit eternally proceeds )#ohn 02:4:+. $od the 6ather created all
things through the Son" in the %oly Spirit )$enesis 0 and 4' #ohn 0:9' #ob 99:3+" and we are
called to worship %im )#ohn 3:49+. !he 6ather loves us and sent %is Son to give us everlasting
life )#ohn 9:0:+.
4
#esus Christ is the Second ,erson of the %oly !rinity" eternally born of the 6ather. %e became
man" and thus %e is at once fully $od and fully man. %is coming to earth was foretold in the Old
!estament by the prophets. /ecause #esus Christ is at the heart of Christianity" the Orthodox
Church has given more attention to (nowing %im than to anything or anyone else.
&n reciting the ;icene Creed" Orthodox Christians regularly affirm the historic faith
concerning #esus as they say" <I believe in one !ord Jesus "hrist, the #on of $od, the only
begotten, begotten of the %ather before all ages, !ight of !ight, true $od of true $od& begotten,
not made& of one essence with the %ather& by 'hom all things were made& 'ho for us men and
for our salvation came down from heaven, and was incarnate of the (oly #pirit and the )irgin
Mary, and was made man& and was crucified also for us under *ontius *ilate, and suffered and
was buried& and the third day (e rose again according to the #criptures& and ascended into
heaven, and sits at the right hand of the %ather& and (e shall come again with glory to +udge the
living and the dead& 'hose kingdom shall have no end.=
&ncarnation refers to #esus Christ coming in the flesh !he eternal Son of $od the 6ather
assumed to %imself a complete human nature from the >irgin .ary. %e was and is one divine
,erson" fully possessing from $od the 6ather the entirety of the divine nature" and in %is coming
in the flesh fully possessing a human nature from the >irgin .ary. /y %is &ncarnation" the Son
forever possesses two natures in %is one ,erson. !he Son of $od" limitless in %is divine nature"
voluntarily and willingly accepted limitation in %is humanity in which %e experienced hunger"
thirst" fatigue 7 and ultimately" death. !he &ncarnation is indispensable to Christianity 7 there
is no Christianity without it. !he Scriptures record" ,very spirit that does not confess that Jesus
"hrist has come in the flesh is not of $od )& #ohn 3:9+. /y %is &ncarnation" the Son of $od
redeemed human nature" a redemption made accessible to all who are 5oined to %im in %is
glorified humanity.
!he %oly Spirit is one of the ,ersons of the %oly !rinity and is one in essence with the 6ather.
Orthodox Christians repeatedly confess" And I believe in the (oly #pirit, the !ord, the $iver of
life, 'ho proceeds from the %ather, 'ho together with the %ather and the #on is worshipped and
glorified %e is called the promise of the %ather )Acts 0:3+" given by Christ as a gift to the
Church" to empower the Church for service to $od )Acts 0:?+" to place $od@s love in our hearts
)-omans 2:2+" and to impart spiritual gifts )& Corinthians 04:8A09+ and virtues )$alatians 2:44"
49+ for Christian life and witness. Orthodox Christians believe the biblical promise that the %oly
Spirit is given through chrismation )anointing+ at baptism )Acts 4:9?+. *e are to grow in our
experience of the %oly Spirit for the rest of our lives.
9
Sin literally means to <miss the mar(.= As St. ,aul writes" All have sinned and fall short of the
glory of $od )-omans 9:49+. *e sin when we pervert what $od has given us as good" falling
short of %is purposes for us. Our sins separate us from $od )&saiah 2B:0" 4+" leaving us spiritually
dead )Ephesians 4:0+. !o save us" the Son of $od assumed our humanity" and being without sin
(e condemned sin in the flesh )-omans ?:9+. &n %is mercy" $od forgives our sins when we
confess them and turn from them" giving us strength to overcome sin in our lives. If we confess
our sins, (e is faithful and +ust to forgive our sins and to cleanse us from all unrighteousness )&
#ohn 0:B+.
Salvation is the divine gift through which men and women are delivered from sin and death"
united to Christ" and brought into %is eternal (ingdom. !hose who heard St. ,eter@s sermon on
the day of ,entecost as(ed what they must do to be saved. %e answered" -epent, and let every
one of you be bapti.ed in the name of Jesus "hrist for the remission of sins& and you shall
receive the gift of the (oly #pirit )Acts 4:9?+. Salvation begins with these three steps: 0+ repent"
4+ be baptiCed" and 9+ receive the gift of the %oly Spirit. !o repent means to change our mind
about how we have been" to turn from our sin and to commit ourselves to Christ. !o be baptiCed
means to be born again by being 5oined into union with Christ. And to receive the gift of the
%oly Spirit means to receive the Spirit *ho empowers us to enter a new life in Christ" to be
nurtured in the Church" and to be conformed to $od@s image.
Salvation demands faith in #esus Christ. ,eople cannot save themselves by their own good
wor(s. Salvation is faith working through love &t is an ongoing" lifeAlong process. Salvation is
past tense in that" through the death and -esurrection of Christ" we have been saved. &t is present
tense" for we are being saved by our active participation through faith in our union with Christ
by the power of the %oly Spirit. Salvation is also future" for we must yet be saved at %is glorious
Second Coming.
/aptism is the way in which a person is actually united to Christ. !he experience of salvation is
initiated in the waters of baptism. !he Apostle ,aul teaches in -omans ::0A: that in baptism we
experience Christ@s death and resurrection. &n it our sins are truly forgiven and we are energiCed
by our union with Christ to live a holy life. !he Orthodox Church practices baptism by full
immersion.
Currently" some consider baptism to be only an <outward sign= of belief in Christ. !his
innovation has no historical or biblical precedent. Others reduce it to a mere perfunctory
obedience to Christ@s command )cf. .atthew 4?:0BA41+. Still others" ignoring the /ible
completely" re5ect baptism as a vital factor in salvation. Orthodoxy maintains that these
contemporary innovations rob sincere people of the most important assurances that baptism
provides 7 namely that they have been united to Christ and are part of %is Church.
3
;ew /irth is receipt of new life. &t is how we gain entrance into $od@s (ingdom and %is Church.
#esus said" /nless one is born of water and the #pirit, he cannot enter the kingdom of $od
)#ohn 9:2+. 6rom its beginning" the Church has taught that the water is the baptismal water and
the #pirit is the %oly Spirit. !he new birth occurs in baptism where we die with Christ" are
buried with %im" and are raised with %im in the newness of %is resurrection" being 5oined into
union with %im in %is glorified humanity )Acts 4:9?' -omans ::9A3+. !he idea that being <born
again= is a religious experience disassociated from baptism is a recent one and has no biblical
basis whatsoever.
#ustification is a word used in the Scriptures to mean that in Christ we are forgiven and actually
made righteous in our living. #ustification is not a onceAforAall" instantaneous pronouncement
guaranteeing eternal salvation" regardless of how wic(edly a person might live from that point
on. ;either is it merely a legal declaration that an unrighteous person is righteous. -ather"
5ustification is a living" dynamic" dayAtoAday reality for the one who follows Christ. !he
Christian actively pursues a righteous life in the grace and power of $od granted to all who
continue to believe in %im.
Sanctification is being set apart for $od. &t involves us in the process of being cleansed and made
holy by Christ in the %oly Spirit. *e are called to be saints and to grow into the li(eness of $od.
%aving been given the gift of the %oly Spirit" we actively participate in sanctification. *e
cooperate with $od" we wor( together with %im" that we may (now %im" becoming by grace
what %e is by nature.
!he /ible is the divinely inspired *ord of $od )&& !imothy 9:0:+" and is a crucial part of $od@s
selfArevelation to the human race. !he Old !estament tells the history of that revelation from
Creation through the Age of the ,rophets. !he ;ew !estament records the birth and life of #esus
as well as the writings of %is Apostles. &t also includes some of the history of the early Church
and especially sets forth the Church@s apostolic doctrine. !hough these writings were read in the
Churches from the time they first appeared" the earliest listings of all the ;ew !estament boo(s
exactly as we (now them today is found in the 99rd Canon of a local council held at Carthage in
90?" and in a fragment of St. Athanasius of Alexandria@s 6estal Detter in 9:8. /oth sources list all
of the boo(s of the ;ew !estament without exception. A local council" probably held at -ome in
9?4" set forth a complete list of the canonical boo(s of both the Old and the ;ew !estaments.
!he Scriptures are at the very heart of Orthodox worship and devotion.
2
*orship is the rendering of praise" glory" and than(sgiving to $od: the 6ather" the Son" and the
%oly Spirit. All humanity is called to worship $od. *orship is more than being in the <greatAoutA
ofAdoors"= or listening to a sermon" or singing a hymn. $od can be (nown in %is creation" but
that does not constitute worship. As helpful as sermons may be" they can never offer a proper
substitute for worship. .ost prominent in Orthodox worship is the corporate praise"
than(sgiving" and glory given to $od by the Church. !his worship is consummated in intimate
communion with $od at %is %oly !able.
As is said in the Diturgy" <!o !hee is due all glory" honor" and worship" to the 6ather" and to
the Son" and to the %oly Spirit" now and ever and unto ages of ages. Amen.= &n that worship we
touch and experience %is eternal (ingdom" the age to come" and we 5oin in adoration with the
heavenly hosts. *e experience the glory of fulfillment of all things in Christ" as truly all in all.
Diturgy is a term used to describe the shape or form of the Church@s corporate worship of $od.
!he word <liturgy= derives from a $ree( word which means <the common wor(.= All the
biblical references to worship in heaven involve liturgy.
&n the Old !estament" $od ordered a liturgy" or specific pattern of worship. *e find it
described in detail in the boo(s of Exodus and Deviticus. &n the ;ew !estament we find the
Church carrying over the worship of Old !estament &srael as expressed in both the synagogue
and the temple" ad5usting them in (eeping with their fulfillment in Christ. !he Orthodox Diturgy"
which developed over many centuries" still maintains that ancient shape of worship. !he main
elements in the Diturgy include hymns" the reading and proclamation of the $ospel" prayers" and
the Eucharist itself. 6or Orthodox Christians" the expressions <!he Diturgy= or <Eivine Diturgy=
refer to the eucharistic rite instituted by Christ %imself at the Dast ).ystical+ Supper.
Eucharist literally means thanksgiving and early became a synonym for %oly Communion. !he
Eucharist is the center of worship in the Orthodox Church. /ecause #esus said of the bread and
wine at the Dast Supper" 0his is my body, 0his is my blood, and 1o this in remembrance of
Me )Du(e 44:0BA41+" %is followers believe 7 and do 7 nothing less. &n the Eucharist" we
parta(e mystically of Christ@s /ody and /lood" which impart %is life and strength to us. !he
celebration of the Eucharist was a regular part of the Church@s life from its beginning. Early
Christians began calling the Eucharist <the medicine of immortality= because they recogniCed the
great grace of $od that was received in it.
Communion of Saints: *hen Christians depart this life" they remain a vital part of the Church"
:
the body of Christ. !hey are alive in the Dord and registered in heaven )%ebrews 04:49+. !hey
worship $od )-evelation 3:01+ and inhabit %is heavenly dwelling places )#ohn 03:4+. &n the
Eucharist we come <to the city of the living $od= and 5oin in communion with the saints in our
worship of $od )%ebrews 04:44+. !hey are that great cloud of witnesses which surrounds us"
and we see( to imitate them in running the race set before us )%ebrews 04:0+. -e5ecting or
ignoring the communion of saints is a denial of the fact that those who have died in Christ are
still part of his holy Church.
Confession is the open admission of (nown sins before $od and man. &t means literally to
agree with $od concerning our sins. St. #ames the Apostle admonishes us to confess our sins to
$od before the elders" or priests" as they are called today )#ames 2:0:+. *e are also exhorted to
confess our sins directly to $od )& #ohn 0:B+. !he Orthodox Church has always followed the ;ew
!estament practices of confession before a priest as well as private confession to the Dord.
Confession is one of the most significant means of repenting" and receiving assurance that even
our worst sins are truly forgiven. &t is also one of our most powerful aids to forsa(ing and
overcoming those sins.
Eiscipline may become necessary to maintain purity and holiness in the Church and to encourage
repentance in those who have not responded to the admonition of brothers and sisters in Christ"
and of the Church" to forsa(e their sins. Church discipline often centers around exclusion from
receiving communion )excommunication+. !he ;ew !estament records how St. ,aul ordered the
discipline of excommunication for an unrepentant man involved in sexual relations with his
father@s wife )& Corinthians 2:0A2+. !he Apostle #ohn warned that we are not to receive into our
homes those who willfully re5ect the truth of Christ )&& #ohn B"01+. !hroughout her history" the
Orthodox Church has exercised discipline when it is needed" with compassion" always to help
bring a needed change of heart and to aid $od@s people to live pure and holy lives" never as a
punishment.
.ary is called !heoto(os" meaning <$odAbearer= or <the .other of $od"= because she bore the
Son of $od in her womb and from her %e too( %is humanity. EliCabeth" the mother of #ohn the
/aptist" recogniCed this reality when she called .ary" the Mother of my !ord )Du(e 0:39+.
.ary said of herself" All generations shall call me blessed )Du(e 0:3?+. So we" Orthodox" in
our generation" call her blessed. .ary lived a chaste and holy life" and we honor her highly as the
model of holiness" the first of the redeemed" the .other of the new humanity in her Son. &t is
bewildering to Orthodox Christians that many professing Christians who claim to believe the
/ible never call .ary blessed nor honor her who bore and raised $od the Son in %is human
flesh.
8
,rayer !o !he Saints is encouraged by the Orthodox Church. *hyF /ecause physical death is
not a defeat for a Christian. &t is a glorious passage into heaven. !he Christian does not cease to
be a part of the Church at death. $od forbidG ;or is he set aside" idle until the day of 5udgement.
!he !rue Church is composed of all who are in Christ 7 in heaven and on earth. &t is not
limited in membership to those presently alive. !hose in heaven with Christ are alive" in
communion with $od" worshipping $od" doing their part in the body of Christ. !hey actively
pray to $od for all those in the Church 7 and perhaps" indeed" for the whole world )Ephesians
::?' -evelation ?:9+. So we pray to the saints who have departed this life" see(ing their prayers"
even as we as( Christian friends on earth to pray for us.
Apostolic Succession has been a watershed issue since the second century" not as a mere dogma"
but as crucial to the preservation of the faith. Certain false teachers would appear" insisting they
were authoritative representatives of the Christian Church. Claiming authority from $od by
appealing to special revelations" some were even inventing lineages of teachers supposedly going
bac( to Christ or the Apostles. &n response" the early Church insisted there was an authoritative
apostolic succession passed down from generation to generation. !hey recorded that actual
lineage" showing how its clergy were ordained by those chosen by the successors of the Apostles
chosen by Christ %imself.
Apostolic succession is an indispensable factor in preserving Church unity. !hose in the
succession are accountable to it" and are responsible to ensure all teaching and practice in the
Church is in (eeping with %er apostolic foundations. .ere personal conviction that one@s
teaching is correct can never be considered adeuate proof of accuracy. !oday" critics of
apostolic succession are those who stand outside that historic succession and see( a selfAidentity
with the early Church only. !he burgeoning number of denominations in the world can be
accounted for in large measure by a re5ection of apostolic succession.
Councils of the Church: A monumental conflict )recorded in Acts 02+ arose in the early Church
over legalism" the (eeping of #ewish laws by the Christians" as means of salvation. #o the
apostles and elders came together 2in council3 to consider the matter )Acts 02::+. !his council"
held in #erusalem" set the pattern for the subseuent calling of councils to settle problems. !here
have been hundreds of such councils 7 local and regional 7 over the centuries of the history of
the Church" and seven councils specifically designated ,cumenical" that is" considered to apply
to the whole Church. Aware that $od has spo(en through the Ecumenical Councils" the Orthodox
Church loo(s particularly to them for authoritative teaching in regard to the faith and practice of
the Church.
?
Creed comes from the Datin credo" <& believe.= 6rom the earliest days of the Church" creeds have
been living confessions of what Christians believe and not simply formal" academic" Church
pronouncements. Such confessions of faith appear as early as the ;ew !estament" where" for
example" St. ,aul uotes a creed to remind !imothy" $odwas revealed in the flesh )&
!imothy 9:0:+. !he creeds were approved by Church councils" usually to give a concise
statement of the truth in the face of the invasion of heresy.
!he most important creed in Christendom is the ;icene Creed" the product of two
Ecumenical Councils in the fourth century. Eelineated in the midst of a lifeAandAdeath
controversy" it contains the essence of ;ew !estament teaching about the %oly !rinity" guarding
that lifeAgiving truth against those who would change the very nature of $od and reduce #esus
Christ to a created being" rather than $od in the flesh. !he creeds give us a sure interpretation of
the Scriptures against those who would distort them to support their own religious schemes.
Called the <symbol of faith= and confessed in many of the services of the Church" the ;icene
Creed constantly reminds the Orthodox Christian of what he personally believes" (eeping his
faith on trac(.
Spiritual $ifts: *hen the young Church was getting under way" $od poured out %is %oly Spirit
upon the Apostles and their followers" giving them spiritual gifts to build up the Church and to
serve each other. Among the specific gifts of the Spirit mentioned in the ;ew !estament are:
apostleship" prophecy" evangelism" pastoring" teaching" healing" helps" administrations"
(nowledge" wisdom" tongues" and interpretation of tongues. !hese and other spiritual gifts are
recogniCed in the Orthodox Church. !he need for them varies with the times. !he gifts of the
Spirit are most in evidence in the liturgical and sacramental life of the Church.
Second Coming: Amid the current speculation in some corners of Christendom surrounding the
Second Coming of Christ and how it may come to pass" it is comforting to (now that the beliefs
of the Orthodox Church are basic. Orthodox Christians confess with conviction that #esus Christ
<will come again to 5udge the living and the dead"= and that %is <(ingdom will have no end.=
Orthodox preaching does not attempt to predict $od@s prophetic schedule" but to encourage
Christian people to have their lives in order so that they might be confident before %im when %e
comes )& #ohn 4:4?+.
%eaven is the place of $od@s throne" beyond time and space. &t is the abode of $od@s angels" as
well as of the saints who have passed from this life. *e pray" 4ur %ather, who art in heaven
B
!hough Christians live in this world" they belong to the (ingdom of heaven" and that (ingdom is
their true home. /ut heaven is not only for the future. ;either is it some distant place billions of
light years away in a nebulous <great beyond.= 6or the Orthodox" heaven is part of Christian life
and worship. !he very architecture of an Orthodox Church building is designed so that the
building itself participates in the reality of heaven. !he Eucharist is heavenly worship" heaven on
earth. St. ,aul teaches that we are raised up with Christ in heavenly places )Ephesians 4::+"
fellow citi.ens with the saints and members of the household of $od )Ephesians 4:0B+. At the
end of the age" a new heaven and a new earth will be revealed )-evelation 40:0+.
%ell" unpopular as it is to modern people" is real. !he Orthodox Church understands hell as a
place of eternal torment for those who willfully re5ect the grace of $od. Our Dord once said" <&f
your hand ma(es you sin" cut it off. &t is better for you to enter into life maimed" than having two
hands" to go to hell" into the fire that never shall be uenched 7 where their worm does not die"
and the fire is not uenched= ).ar( B:33A32+. %e challenged the religious hypocrites with the
uestion: <%ow can you escape the condemnation of hellF= ).atthew 49:99+. %is answer is"
<$od did not send %is Son into the world to condemn the world" but that the world through %im
might be saved= )#ohn 9:08+. !here is a day of 5udgement coming" and there is a place of
punishment for those who have hardened their hearts against $od. &t does ma(e a difference how
we will live this life. !hose who of their own free will re5ect the grace and mercy of $od must
forever bear the conseuences of that choice.
Creation: Orthodox Christians confess $od as Creator of heaven and earth )$enesis 0:0" the
;icene Creed+. Creation did not 5ust come into existence by itself. $od made it all. 5y faith we
understand that the worlds were framed by the word of $od )%ebrews 00:9+. Orthodox
Christians do not believe the /ible to be a science textboo( on creation" as some mista(enly
maintain" but rather to be $od@s revelation of %imself and %is salvation. Also" we do not view
science textboo(s" helpful though they may be" as $od@s revelation. !he may contain both (nown
facts and speculative theory" but they are not infallible. Orthodox Christians refuse to build an
unnecessary and artificial wall between science and the Christian faith. -ather" they understand
honest scientific investigation as a potential encouragement to faith" for all truth is from $od.
01
Some Contemporary
Moral Questions
Ecumenism: One has to welcome re5ection of the ageAold separation of Christians" but only if
this is done with the ob5ective of disclosing the treasures of Orthodoxy" to bring those who have
fallen away from the Church bac( to unity in Orthodoxy.
!he attitude of the -ussian Orthodox Church Abroad toward ecumenism has always been of
a sober" strictly Orthodox character" in accordance with the teachings of the %oly 6athers. !he
outloo( of our Church was particularly well defined in a statement issued on Eecember 90" 0B90"
when the -ussian Church Abroad appointed its representative to the Committee for the
Continuation of the *orld Conference on 6aith and Order: <,reserving the 6aith in the One"
%oly" Catholic and Apostolic Church" the Synod of /ishops confesses that the Church has never
been divided. !he issue lies only in who does and who does not belong to %er. .oreover" the
Synod of /ishops fervently welcomes all attempts by the heterodox to study the teaching of
Christ about the Church" in the hope that through such investigation" especially with the
participation of representatives of the %oly Orthodox Church" they will eventually arrive at the
conviction that the Orthodox Church" which is the Hpillar and the ground of truth@ )& !imothy
9:02+" has fully and without any adulteration retained the doctrine taught by Christ the Savior to
%is disciples.=
!he Ecumenical .ovement ta(es as its guiding principle the ,rotestant view of the Church.
,rotestants hold that there is no single truth and no single visible Church" but that each of the
many Christian denominations possesses a particle of the truth" and that these relative truths can"
by means of dialogue" lead to the One !ruth and the One Church. One of the ways of attaining
this unity" as perceived by the ideologues of the Ecumenical .ovement" is the holding of 5oint
prayers and religious services" so that in time communion from a common chalice
)intercommunion+ may be achieved.
Orthodoxy can never accept such an ecclesiology. &t believes and bears witness that there is
no need to assemble particles of the truth" since the Orthodox Church is the repository of the
fullness of the !ruth" which was given to %er on the day of %oly ,entecost.
6or the Orthodox" 5oint prayer and Communion at the liturgy is an expression of an already
existing unity within the bounds of the One" %oly" Catholic and Apostolic Church. St. &renaeus of
Dyons )4nd century+ concisely expressed this: <Our 6aith is in accord with the Eucharist" and the
Eucharist confirms our 6aith.= !he %oly 6athers of the Church teach that the members of the
Church comprise the Church 7 the /ody of Christ 7 because in the Eucharist they parta(e of
the /ody and the /lood of Christ. Outside the Eucharist and Communion there is no Church.
00
Communing together would be an admission that all those receiving Communion belong to the
One Apostolic Church" whereas the realities of Christian history even of our time unfortunately
point out the deep dogmatic and ecclesiastical division of the Christian world.
Abortion is the termination of a pregnancy by ta(ing the life of the baby before it comes to full
term. !he Scriptures teach" %or 6ou have formed my inward parts& 6ou have covered me in my
mother7s womb )#eremiah 0:2+. *hen a child is aborted" a human being is (illed. 6or the
Christian" all children" born or unborn" are precious in $od@s sight" and are a gift from %im. Even
in the rare case in which a choice must be made between the life of the child and the life of the
mother" decisionAma(ing must be based upon the recognition that the lives of two human persons
are at sta(e.
Cults: !he word <cult= has several meanings. !he usage to which we refer designates a group of
people who focus on a religious doctrine which deviates from the tradition of the historic Church
as revealed by #esus Christ" established by %is Apostles" and guarded by the seven Ecumenical
Councils of the Church. A cult usually forms around an individual who proclaims a heresy as
truth. !he error itself assures the separation of the group from historic Christianity. .any cults
claim the /ible as their basis" but they alter the historic interpretation of Scripture to persist in
their own idea. Cults may do some things that are good )e.g. care for the poor" emphasiCe the
family+ and thus at least appear" to casual observers" to be part of true Christianity. St. ,aul@s
counsel on cults is: %rom such withdraw yourself )& !imothy ::00+. !he danger of the cult is
that it removes those in it from the life of Christ and the Church" where the blessings and grace
of $od are found. All cults die' the Church lives on.
.arriage in the Orthodox Church is forever. &t is not reduced to an exchange of vows or the
establishment of a legal contract between the bride and groom. On the contrary" it is $od 5oining
a man and a woman into one flesh in a sense similar to the Church being 5oined to Christ
)Ephesians 2:90" 94+. !he success of marriage cannot depend on mutual human promises" but on
the promises and blessing of $od. &n the Orthodox marriage rite" the bride and groom offer their
lives to Christ and to each other 7 literally as crowned martyrs.
Eivorce: *hile extending love and mercy to those who have divorced" the Orthodox Church is
grieved by the tragedy and pain divorce causes. !hough marriage is understood as a sacrament"
and thus accomplished by the grace of $od" and permanent" the Church does not deal with
divorce legalistically" but with compassion. After appropriate pastoral counsel" divorce may be
04
allowed when avenues for reconciliation have been exhausted. &f there is a remarriage" the
service for a second marriage includes prayers offering repentance for the earlier divorce" as(ing
$od@s forgiveness" and protection for the new union.
,reA.arital Sex: !he Orthodox Christian faith holds to the biblical teaching that sexual
intercourse is reserved for marriage. Sex is a gift of $od to be fully en5oyed and experienced
only within marriage. !he marriage bed is to be (ept pure and undefiled )%ebrews 09:3+" and
men and women are called to remain celibate outside of marriage. Our sexuality" li(e many other
things about us human beings" affects our relationship with $od" ourselves" and others. &t may be
employed as a means of glorifying $od and fulfilling %is image in us" or it may be perverted and
abused as an instrument of sin" causing great damage to us and others. St. ,aul writes" 1o you
know that your body is the temple of the (oly #pirit who is in you, whom you have from $od,
and you are not your own8 %or you were bought at a price& therefore glorify $od in your body
)& Corinthians ::0B" 41+.
%omosexuality: Although there is much more open discussion about homosexuality in the
twentieth century than in previous times" there is definite reference to it in ancient writings. !he
freuently used synonym" sodomy" comes from the apparent homosexual activity among men of
Sodom )$enesis 0B+" and the severity of strictures set forth in the %oliness Code" with nothing
short of the death penalty being imposed" suggested that the need for discipline must have been
great" )Deviticus 0?:44' 41:09+. !he Old !estament understood normal sexual intercourse as not
only a way of expressing a loving relationship" but also as a divinely appointed way of
procreating new life.
&n the ;ew !estament" St. ,aul condemns male prostitutes and homosexuals )& Corinthians
::BA00+. &n the first chapter of his epistle to the -omans )-omans 0:43A94+" he also 5udges it as
unnatural. %omosexuals are included elsewhere among the immoral persons who" St. ,aul says"
deserve 5udgement by $od )& !imothy 0:01+. !here is no example in all of the ;ew !estament of
approval" acceptance" or even tolerance of homosexuality.
!hroughout Christian history" this disapproval has continued to be the case. &n the patristic
era freedom from homosexuality was seen as a mar( of the Christian@s ethical superiority to the
wanton way of life that converts had left. ,atristic thin(ing" li(e scriptural references" were
directed to the practice of homosexuality" not to the desire itself. !he Orthodox Church does not
condemn the person who (eeps this propensity in chec(" and ministers to homosexuals who wish
to find release from this inclination.
09
The Church Building
Orthodox churches generally ta(e one of several shapes that have a particular mystical
significance. !he most common shape is an oblong or rectangular shape" imitating the form of a
ship. As a ship" under the guidance of a master helmsman conveys people through the stormy
seas to a calm harbor" so the Church" guided by Christ" carries us unharmed across the stormy
seas of sin and strife to the peaceful haven of the Iingdom of %eaven. Churches are also
freuently built in the form of a Cross to proclaim that we are saved through faith in the
Crucified Christ" for *hom Christians are prepared to suffer all things.
Almost always Orthodox churches are oriented East A *est" with the main entrance of the
building at the west end. !his symboliCes the entrance of the worshipper from the dar(ness of sin
)the west+ into the light of truth )the east+.
On the roof of Orthodox churches are usually found one or more cupolas )domes with
rounded or pointed roofs+. A peculiar feature of -ussian Orthodox churches is the presence of
onionAshaped domes on top of the cupolas. !his shape reminds believers of the flame of a candle"
burning upward to heaven.
Every cupola is crowned with a Cross" the instrument of our salvation. &n the -ussian
Church" the most common form is the soAcalled threeAbar Cross" consisting of the usual
crossbeam" a shorter crossbeam above that and another" slanted" crossbeam below. Symbolically"
the three bars represent" from the top" the signboard on which was written" in %ebrew" Datin and
$ree(" #esus of ;aCareth" the Iing of the #ews )#ohn 0B:0B+' the main crossbeam" to which the
hands of #esus were nailed' the lower portion" to which %is feet were nailed.
!he threeAbar representation existed in Christian art from the very early times in /yCantium"
although usually without the bottom bar slanted" which is particularly -ussian. !he origin of this
slanted footbar is not (nown" but in the symbolism of the -ussian Church" the most common
explanation is that it is pointing upward to ,aradise for the $ood !hief on #esus@ right and
downward to %ades for the thief on %is left )Du(e 49:9BA39+.
Internal Arrangement
!he interior of an Orthodox church is divided into several parts. !he first is the ;arthex
)>estibule' Dity 7 $ree(' ,ritvor 7 -ussian+" in ancient times a large" spacious place" wherein
the Catechumens received instruction while preparing for /aptism" and also where ,enitents
excluded from %oly Communion stood.
03
!he main body of the church is the ;ave" separated from the Sanctuary )Altar+ by an icon
screen with doors" called the &conostasis )&con stand+. !he walls of the ;ave are decorated with
&cons and murals" before many of which are hanging lit lamps )lampadas+. Especially noticeable
in traditional Orthodox churches is the absence of any pews. !he 6athers of the Church deemed
it disrespectful for anyone to sit during the Eivine services )except at certain explicit moments of
instruction or ,salm reading+ and the open spaces were seen to be especially conducive to the
many bows and prostrations typical of Orthodox worship.
At the extreme Eastern end of the church is found the Altar )or Sanctuary+" with two rooms
7 the Sacristy and the >estry 7 at either side" separated from the ;ave by the &conostasis.
Holy Icons Theology in Color
One of the first things that stri(es a nonAOrthodox visitor to an Orthodox church is the
prominent place assigned to %oly &cons. !he &conostasis is covered with them" while others are
placed in prominent places throughout the church building. !he walls and ceiling are covered
with iconic murals. !he Orthodox faithful prostrate themselves before &cons" (iss them" and burn
candles before them. !hey are censed by the clergy and carried in processions. Considering the
obvious importance of the %oly &cons" then" uestions may certainly be raised concerning them:
*hat do these gestures and actions meanF *hat is the significance of &consF Are they not idols
or the li(e" prohibited by the Old !estamentF
&cons have been used for prayer from the first centuries of Christianity. Sacred !radition
tells us" for example" of the existence of an &con of the Savior during %is lifetime )the <&conA
.adeA*ithoutA%andsJ+ and of &cons of the .ost %oly !heoto(os immediately after %im. Sacred
!radition witnesses that the Orthodox Church had a clear understanding of the importance of
&cons right from the beginning' and this understanding never changed" for it is derived from the
teachings concerning the &ncarnation of the Second ,erson of the %oly !rinity 7 Our Dord and
Savior #esus Christ. !he use of &cons is grounded in the very essence of Christianity" since
Christianity is the revelation by $odA.an not only of the *ord of $od" but also of the &mage of
$od' for" as St. #ohn the Evangelist tells us" <the *ord became flesh and dwelt among us= )#ohn
0:03+.
J;o one has ever seen $od' only the Son" *ho is in the bosom of the 6ather" %e has made
%im (nown= )#ohn 0:0?+" the Evangelist proclaims. !hat is" %e has revealed the &mage or &con of
$od. 6or being the brightness of K$od@sL glory" and the express image of K$od@sL person
)%ebrews 0:9+" the *ord of $od in the &ncarnation revealed to the world" in %is own Eivinity"
the &mage of the 6ather. *hen St. ,hilip as(s #esus" 7!ord, show us the %ather,7 (e answered
him9 7(ave I been with you so long, and yet you do not know Me, *hilip8 (e who has seen Me
has seen the %ather7 )#ohn 03:?AB+. !hus as the Son is in the bosom of the 6ather" li(ewise after
the &ncarnation %e is constubstantial with the 6ather" according to %is divinity being the 6ather@s
02
&mage" eual in honor to %im.
!he truth expressed above" which is revealed in Christianity" thus forms the foundations of
Christian pictorial art. !he &mage )or &con+ not only does not contradict the essence of
Christianity" but is unfailingly connected with it' and this is the foundation of the tradition that
from the very beginning the $ood ;ews was brought to the world by the Church both in word
and image.
St. #ohn of Eamascus" an eighthAcentury 6ather of the Church" who wrote at the height of
the iconoclastic )antiAicon+ controversies in the Church" explains that" because the *ord of $od
became flesh )#ohn 0:03+" we are no longer in our infancy' we have grown up" we have been
given by $od the power of discrimination and we (now what can be depicted and what is
indescribable. Since the Second ,erson of the %oly !rinity appeared to us in the flesh" we can
portray %im and reproduce for contemplation of %im *ho has condescended to be seen. *e can
confidently represent $od the &nvisible 7 not as an invisible being" but as one *ho has made
%imself visible for our sa(e by sharing in our flesh and blood.
%oly &cons developed side by side with the Eivine Services and" li(e the Services" expressed
the teaching of the Church in conformity with the word of %oly Scripture. 6ollowing the
teaching of the 8th Ecumenical Council" the &con is seen not as simple art" but that there is a
complete correspondence of the &con to %oly Scripture" <for if the &con is shown by %oly
Scripture" %oly Scripture is made incontestably clear by the &con= )Acts of the 8th Ecumenical
Council" :+.
As the word of %oly Scripture is an image" so the image is also a word" for" according to St.
/asil the $reat )98B AE+:
</y depicting the divine" we are not ma(ing ourselves similar to idolaters' for it is not the
material symbol that we are worshipping" but the Creator" *ho became corporeal for our sa(e
and assumed our body in order that through it %e might save man(ind. *e also venerate the
material ob5ects through which our salvation is effected 7 the blessed wood of the Cross" the
%oly $ospel" %oly -elics of Saints" and" above all" the .ostA,ure /ody and /lood of Christ"
which have graceAbestowing properties and Eivine ,ower.=
Orthodox Christians do not venerate an &con of Christ because of the nature of the wood or
the paint" but rather we venerate the inanimate image of Christ with the intention of worshipping
Christ %imself as $od &ncarnate through it.
*e (iss an &con of the /lessed >irgin as the .other of the Son of $od" 5ust as we (iss the
&cons of the Saints as $od@s friends who struggled against sin" imitating Christ by shedding their
blood for %im and following in %is footsteps. Saints are venerated as those who were glorified
by $od and who became" with $od@s help" terrible to the Enemy" and benefactors to those
advancing in the faith 7 but not as gods and benefactors themselves. !hey were the servants of
0:
$od who were given boldness of spirit in return for their love of %im. *e gaCe on the depiction
of their exploits and sufferings so as to sanctify ourselves through them and to spur ourselves on
to Cealous emulation.
!he &cons of the Saints act as a meeting point between the living members of the Church
K.ilitantL on earth and the Saints who have passed on to the Church K!riumphantL in %eaven.
!he Saints depicted on the &cons are not remote" legendary figures from the past" but
contemporary" personal friends. As meeting points between %eaven and earth" the &cons of
Christ" %is .other" the Angels and Saints constantly remind the faithful of the invisible presence
of the whole company of %eaven' they visibly express the idea of %eaven on earth.
The Iconostasis
!he most prominent feature of an Orthodox church is the &conostasis" consisting of one or
more rows of &cons and bro(en by a set of doors in the center )the %oly or -oyal Eoors+ and a
door at each side )the Eeacon@s Eoors+.
A typical &conostasis consists of one or more tiers )rows+ of &cons. At the center of the first"
or lowest" tier" are the -oyal Eoors" on which are placed &cons of the four Evangelists who
announced to the world $ood ;ews 7 the $ospel 7 of the Savior. At the center of the -oyal
Eoors is an &con of the Annunciation to the .ost %oly !heoto(os )the .other of $od+" since this
event was the prelude or beginning of our salvation. Over the -oyal Eoors is placed an &con of
the .ystical Supper )the Dast Supper+ since" in the Altar beyond" the .ystery of the %oly
Eucharist is celebrated in remembrance of the Savior *ho instituted the Sacrament at the Dast
Supper.
At either side of the -oyal Eoors are always placed an &con of the Savior )to the right+ and
of the .ost %oly !heoto(os )to the left+. On either side of the -oyal Eoors" beyond the &cons of
the Dord and %is .other" are two doors 7 Eeacon@s Eoors 7 upon which are depicted either
saintly Eeacons or Angels 7 who minister always at the heavenly Altar" 5ust as do the earthly
deacons during the Eivine services. &n our church" on the left Eeacon door" is placed an &con of
the $ood !hief" the first to enter ,aradise. Other &cons of particular local significance are also
placed in the first row of the &conostasis" for which reason the lower tier is often called the Docal
&cons.
Ascending above the Docal &cons are three more tiers of &cons. &mmediately above the &con
of the .ystical Supper is placed an &con of the Savior in royal garments" flan(ed by %is .other
and #ohn the 6orerunner and an array of other saints" included the Archangels .ichael and
$abriel" the Apostles ,eter and ,aul and bishop saints and martyrs. !his tier is called the Eeisis
)prayer+" since all in this tier are turned to Christ in supplication. !he tier immediately above this
08
contains &cons of the principal 6easts of the Dord and of the !heoto(os.
!he top row contains the Old !estament ,rophets 7 in the midst of which is the /irthgiver
of $od with the Eivine &nfant *ho is from everlasting and *ho was their hope" their
consolation" and the sub5ect of their prophecies. At the very top of the &conostasis is placed the
%oly Cross" upon which the Dord was crucified" effecting thereby our salvation.
The Altar
!he Altar which lies beyond the &conostasis" is set aside for those who perform the Eivine
services" and normally persons not consecrated to the service of the Church are not permitted to
enter. Occupying the central place in the Altar is the %oly !able" which represents the !hrone of
$od" with the Dord %imself invisibly present there. &t also represents the !omb of Christ" since
%is /ody )the %oly $ifts+ is placed there. !he %oly !able is suare in shape and is draped by
two coverings. !he first" inner covering" is of white linen" representing the windingAsheet in
which the /ody of Christ was wrapped. !he outer cloth is made of rich and bright material"
representing the glory of $od@s throne. /oth cloths cover the %oly !able to the ground.
A Final ote
!hese" briefly" are some of the characteristics of the Orthodox Church. !he Church is One" since
our Dord #esus Christ founded only one Church. &t is %oly through its sanctification by its
6ounder and %ead" #esus Christ" and through the operation of the %oly Spirit. &t is Catholic" since
it is universal" and (nows no limitations of place or time. &t is Apostolic since it was founded by
the %oly Apostles and has maintained unbro(en the apostolic succession through the DayingAon
of %ands. !his is the Orthodox Church 7 the One" %oly" Catholic" and Apostolic Church.
6or those desiring to learn more about the %oly Orthodox Church we recommend the
following literature:
1. 0he 4rthodox "hurch by !imothy *are. A clear" detailed introduction to the Orthodox
Church" written for the nonAOrthodox" as well as for Orthodox believers. ,art One
describes the history of the Eastern Church over the last 4"111 years and particularly its
life in 41th century -ussia. ,art !wo explains the beliefs and worship of the Orthodox
0?
today.
2. 0he "hurch Is 4ne by Alexei Ihomia(ov. An excellent essay on the nature and faith of
the Orthodox Church.
3. 0he %aith 'e (old by Archbishop ,aul of 6inland. !his boo( was written <to describe
Orthodoxy from the inside to those outside.= &t deals with the Orthodox faith in its most
basic elements in three main sections: doctrinal" liturgical" and spiritual" revealing with
remar(able simplicity and directness its message of salvation for all man(ind.
4. (ow 1oes 4rthodoxy 1iffer from the 'estern 1enominations8 by .etropolitan Anthony"
founder of the -ussian Orthodox Church Abroad. !ranslated from the -ussian" this
brochure is an excellent treatment of the spiritual and moral differences between East and
*est caused by the divergent theologies which developed.
5. 4rthodox #pirituality by a mon( of the Eastern Church. !his classic covers the historical
development of Orthodox spirituality" its essentials" the /aptiCing Christ and Christ our
,assover.
!hese and other fine boo(s on the Orthodox Church may be ordered from the following sources:
1. %oly !rinity .onastery /oo(store #ordanville" ;ew Mor( 099:0" )902+ ?2?A1B31
2. Dight N Dife ,ublishing Co. 3?0? ,ar( $len -d. .inneapolis" .; 2230:" ):04+ B42A
9???
$o to the top
.issionary Deaflet E4b
%oly !rinity Orthodox .ission
3:: 6oothill /lvd" /ox 9B8" Da Canada" Ca B0100
Editor: /ishop Alexander ).ileant+
)catechismOext.doc" 12A19A4110+
0B
41