Eastern Orthodox Church

:In this article the terms Eastern Orthodox, Orthodox, and The Church are used, for the sake of brevity, as synonyms.

How Orthodox Christians act

Church buildings

The church building has many symbolic meanings. Perhaps the oldest and most prominent is the concept that the Church is the Ark (as in Noah?s) in which the world is saved from the flood of temptations. And so, most Orthodox Churches are rectangular in design. Another popular shape, especially for churches with large choirs is the Cross. Architectural patterns may vary in shape and complexity, with chapels sometimes added around the main church, or triple altars, but in general, the symbolic layout of the church remains the same.

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The Church building is divided into three main parts: the Narthex (entrance hall), the Nave and the Altar.

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Narthex: The Narthex is the connection between the Church and the outside world and for this reason catechumens (pre-baptized Orthodox) and Non-Orthodox stand here (note: the tradition of only allowing confirmed orthodox into the Nave of the church has for the most part fallen into disuse).

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Nave: The Nave is the main body of the Church where the people stand during the services. In most Orthodox Churches there are no pews but rather stacidia (like a high chair with foldup seat - it has arm rests high enough to be used while standing - see the picture of the monks); these were usually found along the walls, to be used only by the aged and infirm. Traditionally there is no sitting during services with the only exceptions being during the reading of the Psalms, and the priest's sermon. The people stand before God. However because of the influence of Roman Catholic and Protestant ideals in western countries it is not uncommon to find pews and kneelers in more modern church structures.

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The walls are normally covered from floor to ceiling with icons or wall paintings of saints, their lives, and stories from the Bible. Generally Christ is depicted on the right side, Mary on the left. Traditionally men therefore stand on the right and women on the left. In many modern churches families stand together.

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Above the Nave in the Dome of the Church is the icon of Christ the Almighty (Pantokratoros = Ruler of the Universe). Directly hanging below the dome (In more traditional churches) is usually a kind of circular chandelier with depictions of the saints and apostles, called the horos; during certain moments of the service, it is swung.

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Iconostasis: Originally called the templon, it is a screen or wall between the Nave and the Altar, which is covered with icons. There will normally be three doors, one in the middle and one on either side. The central one is traditionally called the "Beautiful Gate" or more commonly "The Royal Doors," (from the time of the Byzantine Empire, when the Emperor would enter the altar through these doors to partake of the Eucharist) and is only used by the clergy. There are times when this gate is closed during the service and a curtain is drawn. The doors on either side are called the "Deacons Doors" or ?Angel Doors? as they often have depicted on them the Archangels Michael and Gabriel. These doors are used by Deacons and servers to enter the Altar. On the Royal Doors' left is the Icon of Christ, then the Icon of St John the Baptist; to the right the Icon of the Mother of God (a standard Eastern Orthodox title for Mary), always shown holding Christ; and then the Icon of the Saint to whom the Church is dedicated (i.e., the patron). There are normally many other icons on the iconostasis but these vary from church to church. Above and behind the iconostasis (if the iconostasis doesn?t reach the ceiling) is the Panagia (All Holy), the Virgin Mary with Christ blessing all. Oil lamps burn before all the icons.

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Altar: The term Altar refers to not just the Altar Table but to the whole area behind the Iconostasis: it is the 'Holy of Holies' of the Church. The church, if at all possible is always aligned with the altar facing East. The Priest also faces East when before the Holy Table (away from the congregation) offering prayers for the people to God and then coming out through the Beautiful Gate to give God's 'Good News' (Gospel) to the people. To the left of the Altar Table will be the "Prosthesis Table" (Table of Preparation) where the bread and wine are prepared before the Liturgy (Eucharist) begins.

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Icons

"A picture is worth a thousand words", is a good description of one of the original uses for icons. The Orthodox believe that the first icons were painted by the Evangelist Luke of Christ and the Virgin Mary, and that the biblical prohibitions against material depictions have been altered by Christ (as God) taking on material form. Once God took human form, that human form could be depicted. Orthodox regard their depiction of Christ as accurate, with Christ having brown semi-curly hair, brown eyes, and Semitic features ? The Virgin Mary being similar). The personal, idiosyncratic and creative traditions of Western European religious art are largely lacking in Orthodox Iconography before the 17th century, when Russian icon painting was strongly influenced by religious paintings and engravings from both Protestant and Catholic Europe. Greek icon painting also began to take on a strong romantic western influence for a period and the difference between some Orthodox icons and western religious art began to vanish. More recently there has been a strong trend of returning to the more traditional and symbolic representations.

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Icons are typically paintings on wood, often small. A properly appointed Orthodox home, for example, will have icons hanging on the wall, usually on an eastern facing wall, and in a central location where the family can pray together.

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Icons are often illuminated with a candle or oil lamp. (Beeswax for candles and olive oil for oil lamps are preferred because they are natural and burn very cleanly.) Besides the practical purpose of making Icons visible in an otherwise dark church, both candles and oil lamps symbolize the Light of the World which is Christ.

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Tales of miraculous icons that moved, spoke, cried, bled, or gushed fragrant myrrh are not uncommon, though it has always been considered that the "message" of such an event was for the immediate faithful involved and therefore does not usually attract crowds. Some miraculous icons whose reputations span long periods of time nevertheless become objects of pilgrimage along with the places where they are kept.

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Some of the most venerated Russian Orthodox icons are treated in separate articles.

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See also :Category:Eastern Orthodox icons

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Cross: The Orthodox cross is slightly different that the standard Latin cross. (See Patriarchal cross for further info)

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Chanting

Orthodox services are sung nearly in their entirety. Services consist in part of a dialog between the clergy and the people (often represented by the choir or the Psaltis (Cantor). In each case the text is sung or chanted following a prescribed musical form. Almost nothing is read in a normal speaking voice with the exception of the homily if one is given. The church has developed eight Modes or Tones, (see Octoechos) within which a chant may be set, depending on the time of year, feast days, or other considerations of the Typikon. There are numerous versions and styles that are traditional and acceptable and these vary a great deal between cultures. It is common, especially in the United States, for a choir to learn many different styles and to mix them, singing one response in Greek, then English, then Russian, etc. This adds to the beauty and universality of the service.

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Incense

Incense is burned during all services in the Eastern Orthodox Church. The spiritual significance of incense is simple and straightforward: it symbolizes the congenial ardor that Orthodox believe ought to characterize the life of a believing Christian, as well as evoking Christian integrity and goodness; it is considered prayer rising up to God.

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Monasticism

In the Eastern Orthodox Church, monasticism holds a very special and important place. Orthodox monks lead very strict lives of prayer for the world. Monks and nuns do not, in general, do social work or teach in school, leaving those for lay people. Monks are considered spiritual warriors using prayer and discipline to conquer their shortcomings. Bishops are almost always chosen from monks.

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Many (but not all) Orthodox seminaries are attached to monasteries, combining academic preparation for ordination with participation in the community's life of prayer. Monks who have been ordained to the priesthood are called hieromonk (priest-monk); monks who have been ordained to the deaconate are called hierodeacon (deacon-monk). Not all monks live in monasteries, some hieromonks serve as priests in parish churches thus practising "monasticism in the world".

Related Topics:
Seminaries - Ordination

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For the Orthodox, Mother is the correct term for nuns who have been tonsured to the rank of Stavrophore or higher. Novices and Rassophores are addressed as " Sister". Nuns live identical ascetic lives to their male counterparts and are therefore also called monachoi, and their common living space, a monastery.

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Fasting

The Orthodox seek to recapture paradise through fasting, to regain a measure of purity. Fasting is never seen as earning the believer "points" or the right to salvation; it is merely an excercise in self-denial that serves to rid the believer of his or her passions (what most modern people would call "addictions"). These often low-intensity and hard-to-detect addictions to food, television or other entertainments, sex, or any kind of self-absorbed pleasure-seeking is seen as one of the most significant obstacles for man seeking closeness to God. Through struggling with fasting the believer comes face to face with the reality of his condition ? the starting point for genuine repentance according to the Eastern Orthodox tradition.

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Fasting is also never looked on as a hardship or punishment but rather a great privilege and joy, although it can be very difficult. Those who for medical reasons (diabetes, for example) cannot fast, often see themselves as missing a great spiritual opportunity. Fasting typically involves differing levels of abstinence depending on the day or season and ranges from a complete fast from all food and drink to abstinence from all animal products (meat, dairy, eggs, etc.), olive oil, and wine. Shellfish and vegetable oils are permitted on certain days and weeks of the fast as is wine. Thus, most fasting guidelines resemble a vegan diet with all cooking done simply with water but no oil. In addition to restrictions on food, it is generally understood that married couples abstain from sexual relations during a fast (see 1 Corinthians 7:5) and it is often recommended that entertainments or amusements be eliminated altogether during the stricter periods of fasting.

Related Topics:
Vegan - 1 Corinthians

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The time and type of fast is generally uniform for all Orthodox Christians; the times of fasting are part of the ecclesial calendar. There are four major fasting periods during the year. They are:

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• The Nativity Fast (Advent or Winter Lent) which is the 40 days preceding the Nativity of Christ (Christmas).
• Great Lent which consists of the 6 weeks (40 Days) preceding Palm Sunday, and Great Week (Holy Week) which precedes Pascha (Easter).
• The Apostles' Fast which varies in length from 2 to 6 weeks on the Old Calendar. It begins on Monday following the first Sunday after Pentecost and extends to the feast day of Saints Peter and Paul on June 29th. It can virtually disappear on the New Calendar.
• The two-week long Fast preceding the Dormition of the Theotokos (repose of The Virgin Mary).

In addition, except during feasting weeks, members of the Orthodox Church fast on every Wednesday in commemoration of Christ's betrayal by Judas Iscariot, and on every Friday in commemoration of his crucifixion. Monastics often include Mondays as a fast day in commemoration of the Angels.

Related Topics:
Judas Iscariot - Crucifixion - Angels

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The number of fast days varies each year, but in general the Orthodox Christian can expect to spend over half the year fasting at some level of strictness.

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Almsgiving

Almsgiving refers to any charitable giving of material resources to those in need. Along with prayer and fasting, it is considered a pillar of the personal spiritual practices of the Orthodox Christian tradition. Almsgiving is particularly important during periods of fasting, when the Orthodox believer is expected to share the monetary savings from his or her decreased consumption with those in need.

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Baptism

Baptism is the rite by which a person's sins are remitted and he is united to the Body of Christ by becoming a member of the Orthodox Church. Holy water is blessed, and the person to be baptized is fully immersed in it three times in the name of the Holy Trinity. This is considered to be a death of the "old man" by participation in the crucifixion and burial of Christ, and a rebirth into new life in Christ by participation in his resurrection.

Related Topics:
Baptism - Holy water

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Children of Orthodox families are normally baptized shortly after birth. Converts from other religions or the unchurched must be received by baptism. Local rules vary for converts from other Christian groups. Depending on the group and the rules of the local Church, such a convert may be received by either baptism, chrismation, or just by confession of the Orthodox faith.

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Chrismation

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

Related Topics:
Chrismation - Holy Spirit - Chrism - Pentecost

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

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Chrism may be blessed by any bishop, but this is normally done only by the chief hierarch of a local church during Holy Week. Anointing with it substitutes for the laying-on of hands described in the New Testament.

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Holy Communion

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

Related Topics:
Eucharist - Jesus - Transubstantiation

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Communion is given only to baptized, chrismated Orthodox Christians who have prepared by fasting, prayer, and confession (if of the age of reason, see below). From baptism young infants and children are carried to the chalice to receive Holy Communion. The priest will administer the gifts with a spoon directly into the receivers mouth from the chalice.

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It is the opinion of some traditionalists that frequent communion is dangerous spiritually if it reflects a lack of piety in approaching the most significant of the Mysteries, which would be damaging to the soul. However, many spiritual advisors advocate frequent reception as long as it is done in the proper spirit and not casually, with full preparation and discernment. Frequent reception is more common now than in recent centuries.

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Repentance

Orthodox Christians who have committed sins but repent of them, and who wish to reconcile themselves to God and renew the purity of their original baptisms, quietly confess their sins to God before an icon of Jesus and in the presence of a priest as a witness, who then prays for God's forgiveness and confirms it with a blessing. Although it is not an essential component of the Mystery, the opportunity is often taken at this time to offer spiritual counsel. Orthodox confession can therefore take the form of a discussion between the confessor and the penitent concerning his or her sins and the best means of overcoming them. Sin is not viewed by the Orthodox as a stain on the soul that needs to be wiped out, or a legal transgression that must be set right by a punitive sentence, but rather as an illness in need of a cure. Penance is therefore given only occasionally, at the discretion of the confessor, if he believes the sins mentioned in his hearing to be symptomatic of some spiritual illness requiring that treatment. It typically consists of a temporary excommunication, ideally accompanied by intensified prayer and fasting.

Related Topics:
Baptism - Icon - Jesus - Penance

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Repentance is essential preparation for receiving the Eucharist (1 Cor. 11:28) but this is not required of very young children who have not yet attained the age of reason.

Related Topics:
1 Cor. - Age of reason

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Marriage

Orthodox Marriage is seen as the not the joining of two people before God; but the Act of God joining the Two as One. Procreation is not seen as the only reason for marriage though it is referenced throughout the standard Orthodoxy Wedding Service. The fact that intimacy between married adults creates a loving bond is paramount, and that union between the two is reflective of our ultimate union with God.

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The Sacrament of Marriage in the Orthodox Church has two distinct parts: The Betrothal and The Crowning.

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The Betrothal includes:

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The Exchange of the Rings

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: The Orthodox Sacrament of Marriage actually consists of two parts: The Exchange of Rings and The Crowning.

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: This first part of the wedding service can be equated with the 'civil service'. It takes place in the vestibule (entry) of the church; that area seen by the Church as the closest to the 'outside' world. In this service the Church first prays for the couple. Here the Church recognizes and blesses a union which has begun "in the world" yet awaits fulfillment in the world to come. After being blessed by the priest, the rings are placed on the right hand, the hand with which promises and/or oaths are traditionally made and the hand with which the presence of God is recognized through the sign of the Cross. The rings, of course, are the symbol of betrothal, agreement, authority, and stewardship from the most ancient times. The exchange of the rings gives expression to the fact that in marriage the spouses will constantly be complementing each other. Each will be enriched by the union. The exchange of rings represents a pledge to share and exchange both their physical and spiritual goods, a pledge of eternal love and devotion.

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This is followed by The Procession

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: After the Exchange of the rings the priest leads the couple in procession into the middle of the church. The priest chants Psalm 128, "Blessed is everyone who fears the Lord, who walks in His ways..." This psalm is one of the "Psalms of Ascent" sung by Jewish pilgrims on the way to the Jerusalem Temple. This point in the service most clearly reveals the "action" of the sacrament. The couple brings themselves, each other, their lives, and all that fills their lives, to the altar as an offering to God. As the couple enters into the midst of the Church, their relationship enters into the new reality of God's Kingdom.

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Declaration of Intent and Lighting of Candles

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: Having processed into the church, the couple must individually proclaim, before the assembly, that they have come freely, without constraints or prior commitment, to be joined by God as husband and wife.

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: The bride and groom are then handed candles which are held throughout the service. The candles represent the couple's faith and willingness to follow the Light of Truth, Jesus Christ, and that they will have their way through life lighted by the teachings of the Church.

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The Crowning

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: After prayers are offered on their behalf, the groom and bride are crowned by the priest "In the Name of the Father and of the Son and of the Holy Spirit". These crowns have two meanings. First, they reveal that the man and woman, in their union with Christ, participate in His Kingship. Second, as in the ancient Church, crowns are a symbol of martyrdom. The word "martyr" means witness. The common life of the bride and groom is to bear witness to the Presence of Christ in their lives and in the world. Martyrdom is usually associated with death. So the reality of God's Kingdom in the life of the husband and wife will necessarily take the form of dying to one's self, to one's will, and the giving of one's life totally to the other, and through the other, to Christ.

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The Epistle

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: The epistle is taken from St. Paul's letter to the Ephesians (5:20-33). It presents the cornerstone of the Christian vision of marriage: the love of man and woman parallels the love of Christ and the Church. As Christ gives Himself totally to and for His Church, so the husband is to give himself totally to and for his wife. As the Church, in turn, is subject to Christ, so the wife subjects herself to her husband. Thus the two become one in a life of mutual love and mutual subjection to each other in Christ.

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The Gospel

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: The gospel, from John (2:1-11), is the familiar account of the Wedding Feast at Cana where Christ turns the water into wine. A person must drink water simply to survive. Wine, on the other hand, is more than just a drink that quenches thirst and continues life. Wine is associated with joy, with celebration, with life as being more than mere survival. By His presence at this wedding He changes the union of man and woman into something new. Marriage becomes more than a mere human institution, existing for whatever purpose a society assigns it. It becomes, like the Church Herself, a sign that God's Kingdom has already begun in our midst.

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The Common Cup and the Dance of Isaiah

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: After more prayers, a common cup of wine is blessed and shared by the couple as a sign of their common life together, a sharing of joys and sorrows, successes and failures, hopes and fears.

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: This is followed by the triple procession around the center table: the Dance of Isaiah. The hymns return once more to the theme of martyrdom and union with Christ. These are the hymns that, since ancient times, the Church has used to emphasize God's blessings. They are the same ones sung at ordinations into clergy orders and signify that this couple has been set apart from the mundane world to live a life in Christ.

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: Throughout the service things are done in threes in remembrance of the Trinity. Man is made in the image and likeness of God. Marriage is intended by God to be an image of the Trinity. It is the union of three persons, not two. Man and woman are one with each other and one with the person of Jesus Christ.

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Removal of the Crowns

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: At the end of the service, the crowns are removed and the priest prays that God will receive these crowns into His Kingdom. The reality of the Kingdom into which the bride and groom have entered is not completely fulfilled, but only begun. Husband and wife must receive God's Kingdom and make it both a present reality and a challenge and goal of their common life. Completion and fulfillment will come when Christ returns in power and glory to complete the establishment of His Kingdom in this world by filling all things with Himself.

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The Greeting of the Couple

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: At the end of the service, the couple stands at the foot of the altar. From the beginning, at the back of the church, they have now progressed to the forefront. Only the eternal Kingdom of Jesus Christ, as signified by the Altar, remains ahead of them. Their final act is to turn and face the assembled Church. Through this sacrament, they have become an icon of the Church and icon of Christ and the assembly comes up to congratulate them and share in their joy.

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Unlike the Roman Catholic Church, the Orthodox Church allows divorce and allows divorced men and women to remarry under specific circumstances (infidelity, apostacy, etc.) as judged by a Spiritual Court or Bishop. It is regarded as a great tragedy, however, and a second marriage normally requires special permission from a bishop. A second wedding is always performed in the context of repentance on the part of the previously married party, a fact reflected in the ceremony.

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A peculiarity of the Orthodox wedding ceremony is that there is no exchange of vows. There is a set expectation of the obligations incumbent on a married couple, and whatever promises they may have privately to each other are their responsibility to keep.

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Holy Orders

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

Related Topics:
Bishop - Ordained - Priest - Deacon - Subdeacon

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

Related Topics:
Ordination - Clerical celibacy - Gal.

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Anointing with Holy Oil

Anointing, or Holy Unction, is one of the seven sacraments recognized by the Orthodox Church. The sacrament is not reserved for the dying or terminally ill, but for all in need of spiritual or bodily healing. In some traditions it is also given annually on Holy Wednesday to all believers.

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According to Orthodox teaching, the sacrament of Holy Unction is based on James 5:14-15:

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Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.

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