What is Orthodox Christianity
We hope our website gives you a good sense of who we are as Orthodox Christians and what we believe about God and His Church.
Regardless of where you are in your search for a faith tradition that meets your needs, we invite you to come and experience Orthodox Christian worship and fellowship at the Greek Orthodox Church “Panagia Eleousa”
Our hope is that when you visit our Church, you will experience the presence of God in worship, enjoy fellowship with others that are also on their own spiritual journey, and join a community of believers in service to others.
An Introduction to the Orthodox Church
An ever-growing number of persons from various backgrounds are becoming interested in the Orthodox Church. These individuals are discovering the ancient faith and rich traditions of the Orthodox Church. They have been attracted by her mystical vision of God and His Kingdom, by the beauty of her worship, by the purity of her Christian faith, and by her continuity with the past. These are only some of the treasures of the Church, which has a history reaching back to the time of the Apostles. The Orthodox Church in this country owes its origin to the devotion of so many immigrants from lands such as Greece, Russia, the Middle East, and the Balkans. In the great wave of immigrations in the 19th and 20th centuries, Orthodox Christians from many lands and cultures came to United Kingdom in search of freedom and opportunity. Like the first Apostles, they carried with them a precious heritage and gift. To their “new home” they brought the ancient faith of the Orthodox Church.
Dimensions Of Worship
Worship is an experience which involved the entire Church. When each of us comes together for Worship, we do so as members of a Church which transcends the boundaries of society, of time and of space. Although we gather at a particular moment and at a particular place, our actions reach beyond the parish, into the very Kingdom of God. We worship in the company of both the living and the departed faithful.
There are two dimensions to Orthodox Worship which are reflected throughout the many Services of the Church. First, Worship is a manifestation of God’s presence and action in the midst of His people. It is God who gathers His scattered people together, and it is He who reveals Himself as we enter into His presence. The Worship of the Orthodox Church very vividly expresses the truth that God dwells among His people and that we are created to share in His life.
Second, Worship is our corporate response of thanksgiving to the presence of God and a remembrance of His saving actions – especially the Life, Death, and Resurrection of Jesus Christ. Orthodox Worship is centered upon God. He has acted in history, and He continues to act through the Holy Spirit. We are mindful of His actions and we respond to His love with praise and thanksgiving. In so doing we come closer to God.
Expressions Of Worship
Worship in the Orthodox Church is expressed in four principal ways:
The Eucharist, which is the most important worship experience of Orthodoxy. Eucharist means thanksgiving and is known in the Orthodox Church as the Divine Liturgy.
The Sacraments, which affirm God’s presence and action in the important events of our Christian lives. All the major Sacraments are closely related to the Eucharist. These are: Baptism, Chrismation, Confession, Marriage, Holy Orders, and Anointing of the sick.
Special Services and Blessings, which also affirm God’s presence and action in all the events, needs and tasks of our life.
The Daily Offices, which are the services of public prayer which occur throughout the day. The most important are Matins, which is the morning prayer of the Church, and Vespers, which is the evening prayer of the Church.
Characteristics
Although Orthodox Services can very often be elaborate, solemn, and lengthy, they express a deep and pervasive sense of joy. This mood is an expression of our belief in the Resurrection of Christ and the deification of humanity, which are dominant themes of Orthodox Worship. In order to enhance this feeling and to encourage full participation, Services are always sung or chanted.
Worship is not simply expressed in words. In addition to prayers, hymns, and scripture readings, there are a number of ceremonies, gestures, and processions. The Church makes rich use of non verbal symbols to express God’s presence and our relationship to Him. Orthodoxy Worship involves the whole person; one’s intellect, feelings, and senses.
Services in the Orthodox Church follow a prescribed order. There is a framework and design to our Worship. This is valuable in order to preserve its corporate dimension and maintain a continuity with the past. The content of the Services is also set. There are unchanging elements; and there are parts which change according to the Feast, season, or particular circumstance. The regulating of the Services by the whole Church emphasizes the fact that Worship is an expression of the entire Church, and not the composition on a particular priest and congregation.
An important secondary purpose of Worship is the teaching of the Faith. There is a very close relationship between the Worship and the teachings of the Church. Faith is expressed in Worship, and Worship serves to strengthen and communicate Faith. As a consequence, the prayers, hymns, and liturgical gestures of Orthodoxy are important mediums of teaching. The regulating of the Services also serves to preserve the true Faith and to guard it against error.
The celebration of the Divine Liturgy and the Sacraments is always led by an ordained clergymen. In the local parish, this will generally be a priest who acts in the name of the bishop, and who is sometime assisted by a deacon. When the bishop is present, he presides at the Services. The vestments of the clergy express their special calling to the ministry as well as their particular office.
Since Worship in Orthodoxy is an expression of the entire Church the active participation and involvement of the congregation is required. There are no “private” or “said” Services in the Orthodox Church and none may take place without a congregation. This strong sense of community is expressed in the prayers and exhortations which are in the plural tense. The congregation is expected to participate actively in the Services in ways such as: singing the hymns; concluding the prayers with “Amen”; responding to the petitions; making the sign of the Cross; bowing; and, especially, by receiving Holy Communion at the Divine Liturgy. Standing is the preferred posture of prayer in the Orthodox Church. The congregation kneels only at particularly solemn moments, such as the Invocation of the Holy Spirit during the Divine Liturgy.
The Litany is an important part of Orthodox Services. A litany is a dialogue between the priest or deacon and the congregation, which consists of a number of prayer-petitions, followed by the response “Lord, have mercy” or “Grant this, O Lord.” Litanies occur frequently throughout the Services and often serve to distinguish particular sections.
In the latter part of the tenth century, Vladimir the Prince of Kiev sent envoys to various Christian centers to study their form of worship. These are the words the envoys uttered when they reported their presence at the celebration of the Eucharist in the Great Church of Holy Wisdom in Constantinople. The profound experience expressed by the Russian envoys has been one shared by many throughout the centuries who have witnessed for the first time the beautiful and inspiring Divine Liturgy of the Orthodox Church.
The Holy Eucharist is the oldest experience of Christian Worship as well as the most distinctive. Eucharist comes from the Greek word which means thanksgiving. In a particular sense, the word describes the most important form of the Church’s attitude toward all of life. The origin of the Eucharist is traced to the Last Supper at which Christ instructed His disciples to offer bread and wine in His memory. The Eucharist is the most distinctive event of Orthodox worship because in it the Church gathers to remember and celebrate the Life, Death, and Resurrection of Christ and, thereby, to participate in the mystery of Salvation.
In the Orthodox Church, the Eucharist is also known as the Divine Liturgy. The word liturgy means people’s work; this description serves to emphasize the corporate character of the Eucharist. When an Orthodox attends the Divine Liturgy, it is not as an isolated person who comes simply to hear a sermon.
Rather, he comes as a member of the Community of Faith who participates in the very purpose of the Church, which is the Worship of the Holy Trinity. Therefore, the Eucharist is truly the center of the life of the Church and the principal means of spiritual development, both for the individual Christian and the Church as a whole. Not only does the Eucharist embody and express the Christian faith in a unique way, but it also enhances and deepens our faith in the Trinity. This sacrament-mystery is the experience toward which all the other activities of the Church are directed and from which they receive their direction.
The Eucharist, the principal sacrament mystery of the Orthodox Church, is not so much a text to be studied, but rather an experience of communion with the Living God in which prayer , music, gestures, the material creation, art and architecture come into full orchestration. The Eucharist is a celebration of faith which touches not only the mind but also the emotions and the senses.
Throughout the centuries, Christians have seen many dimensions in the Eucharist. The various titles which have come to describe the rite bear witness to the richness of its meaning. The Eucharist has been known as the Holy offering, the Holy Mysteries, the Mystic Supper, and the Holy Communion. The Orthodox Church recognizes the many facets of the Eucharist and wisely refuses to over-emphasize one element to the detirement of the others. In so doing, Orthodoxy has clearly avoided reducing the Eucharist to a simple memorial of the Last Supper which is only occasionally observed. Following the teachings of both Scripture and Tradition, the Orthodox Church believes that Christ is truly present with His people in the celebration of the Holy Eucharist. The Eucharistic gifts of bread and wine become for us His Body and His Blood. We affirm that these Holy Gifts are transfigured into the first fruits of the New Creation in which ultimately God will be “all in all”.
Three Liturgies
As it is celebrated today, the Divine Liturgy is a product of historical development. The fundamental core of the liturgy dates from the time of Christ and the Apostles. To this, prayers, hymns, and gestures have been added throughout the centuries. The liturgy achieved a basic framework by the ninth century.
There are three forms of the Eucharist presently in use in the Orthodox Church:
- The Liturgy of St. John Chrysostom, which is the most frequently celebrated.
- The Liturgy of St. Basil the Great, which is celebrated only ten times a year.
- The Liturgy of St. James which is celebrated on October 23, the feastday of the Saint. While these saints did not compose the entire liturgy which bears their names, it is probable that they did author many of the prayers. The structure and basic elements of the three liturgies are similar, although there are differences in some hymns and prayers.
In addition to these Liturgies, there is also the Liturgy of the Pre-Sanctified Gifts. This is not truly a eucharistic liturgy but rather an evening Vesper Service followed by the distribution of Holy Communion reserved from the previous Sunday. This liturgy is celebrated only on weekday mornings or evenings during Lent, and on Monday, Tuesday, and Wednesday of Holy Week, when the full Eucharist is not permitted because of its Resurrection spirit. The Eucharist expresses the deep joy which is so central to the Gospel.
The Divine Liturgy is properly celebrated only once a day. This custom serves to emphasize and maintain the unity of the local congregation. The Eucharist is always the principal Service on Sundays and Holy Days and may be celebrated on other weekdays.
However, the Divine Liturgy is not celebrated by the priest privately, without a congregation. The Eucharist is usually celebrated in the morning but, with the Bishop’s blessing, may be offered in the evening. The Greek Orthodox Archdiocese has recently encouraged the celebration of the Liturgy in the evening after Vespers, on the vigil of major Feast and Saints Days.
The Actions of Divine Liturgy
The Divine Liturgy may be divided into two major parts: the Liturgy of the Catechumens and the Liturgy of the Faithful, which are preceded by the Service of Preparation.
Although there are many symbolic interpretations of the Divine Liturgy, the most fundamental meaning is found in the actions and prayers.
The Service of Preparation
Prior to the beginning of the Liturgy, the priest prepares himself with prayer and then precedes to vest himself. The vestments express his priestly ministry as well as his office. Next, the priest goes to the Proskomide Table which is on the left side of the Altar Table in the Sanctuary. There, he prepares the offering of bread and wine for the Liturgy. Ideally, the leavened loaves of bread, and the wine from which the offering is taken, are prepared by members of the congregation. The elements are presented to the priest before the service, together with the names of those persons, living and dead, who are to be remembered during the Divine Liturgy. The offering symbolically represents the entire Church gathered about Christ, the Lamb of God.
The Liturgy of the Catechumens
The Divine Liturgy begins with the solemn declaration: “Blessed be the Kingdom of the Father and of the Son, and of the Holy Spirit now and for ever more.” With these words we are reminded that in the Divine Liturgy the Church becomes a real manifestation of God’s Kingdom on earth.
Since the first part of the Liturgy was designed originally for the Catechumens, those being schooled in the faith, had a very instructive quality. The Eucharist also has elements which are in common with other Services. We gather as Christians who share a common faith in the Holy Trinity. We sing and pray as a people united in Christ, who are not bound by time, space, or social barriers.
The Little Entrance is the central action of the first part of the Liturgy. A procession takes place in which the priest carries the Book of Gospels from the sanctuary into the nave. The procession directs our attention to the Scripture and to the presence of Christ in the Gospel. The entrance leads to the Epistle lesson, the Gospel, and the Sermon.
The Liturgy of the Faithful
In the early Church, only those who were baptized and not in a state of sin were permitted to remain for this most solemn part of the Liturgy. With the Great Entrance marking the beginning of this part of the Liturgy, the offering of bread and wine is brought by the priest from the Preparation Table, through the nave, and to the Altar Table. Before the offering can proceed, however, we are called upon to love one another so that we may perfectly confess our faith. In the early Church, the Kiss of Peace was exchanged at this point. After the symbolic kiss of Peace, we join together in professing our Faith through the words of the Creed.
Only now can we properly offer our gifts of bread and wine to the Father as our Lord directed us to do in His memory. This offering is one of great joy, for through it we remember the mighty actions of God through which we have received the gift of salvation, and especially the Life, Death, and Resurrection of Christ. We invoke the Holy Spirit upon ourselves and upon our offering, asking the Father that they become for us the Body and Blood of Christ. Through our thanking and remembering the Holy Spirit reveals the presence of the Risen Christ in our midst.
The priest comes from the altar with the Holy Gifts, inviting the congregation to draw near with reverence of God, with faith, and with love.” Our sharing in the Eucharist Gifts not only expresses our fellowship with one another, but also our unity with the Father in His Kingdom. Individuals approach the Holy Gifts and receive the Eucharistic bread and wine from the common chalice. The priest distributes the Holy Gifts by means of a communion spoon. Since the Holy Communion is an expression of our Faith, reception of the Holy Gifts is open only to those who are baptized, chrismated, and practicing members of the Orthodox Church.
The Liturgy comes to an end with prayer of Thanksgiving and the Benediction. At the conclusion of the Eucharist, the congregation comes forward to receive a portion of the liturgical bread which was not used for the offering.
One of the best-known prayers of the Orthodox Church speaks of the spirit of God being “present in all places and filling all things.” This profound affirmation is basic to Orthodoxy’s understanding of God and His relationship to the world. We believe that God is truly near to us. Although He cannot be seen, God is not detached from His creation. Through the persons of The Risen Christ and the Holy Spirit, God is present and active in our lives and in the creation about us. All our life and the creation of which we are an important part, points, to and reveals God.
There are special experiences in our corporate life as Orthodox Christians when the perception of God’s presence and actions is heightened and celebrated. We call these events of the Church Sacraments. Traditionally, the Sacraments have been known as Mysteries in the Orthodox Church. This description emphasizes that in these special events of the Church, God discloses Himself through the prayers and actions of His people.
Not only do the Sacraments disclose and reveal God to us, but also they serve to make us receptive to God. All the Sacraments affect our personal relationship to God and to one another. The Holy Spirit works through the Sacraments. He leads us to Christ who unites us with the Father. By participating in the Sacraments, we grow closer to God and to receive the gifts of the Holy Spirit. This process of deification, or theosis, as it is known by Orthodoxy, takes place not in isolation from others, but within the context of a believing community. Although the Sacraments are addressed to each of us by name, they are experiences which involve the entire Church.
The Sacraments of the Orthodox Church are composed of prayers, hymns, scripture lessons, gestures and processions. Many parts of the services date back to the time of the Apostles. The Orthodox Church has avoided reducing the Sacraments to a particular formula or action. Often, a whole series of sacred acts make up a Sacrament. Most of the Sacraments use a portion of the material of creation as an outward and visible sign of God’s revelation. Water, oil, bread and wine are but a few of the many elements which the Orthodox Church employs in her Worship. The frequent use of the material of creation reminds us that matter is good and can become a medium of the Spirit. Most importantly, it affirms the central truth of the Orthodox Christian faith: that God became flesh in Jesus Christ and entered into the midst of creation thereby redirecting the cosmos toward its vocation to glorify its Creator.
The Eucharist
The Holy Eucharist, which is known as the Divine Liturgy, is the central and most important worship experience of the Orthodox Church. Often referred to as the “Sacrament of Sacraments”, it is the Church’s celebration of the Death and Resurrection of Christ offered every Sunday and Holy day. All the other Sacraments of the Church lead toward and flow from the Eucharist, which is at the center of the life of the Church. The previous pamphlet in this series was devoted to the meaning and celebration of the Eucharist in the Orthodox Church.
Baptism
The Sacrament of Baptism incorporates us into the Church, the Body of Christ, and is our introduction to the life of the Holy Trinity. Water is a natural symbol of cleansing and newness of life. Through the three-fold immersion in the waters of Baptism in the Name of the Holy Trinity, one dies to the old ways of sin and is born to a new life in Christ. Baptism is one’s public identification with Christ Death and victorious Resurrection. Following the custom of the early Church, Orthodoxy encourages the baptism of infants. The Church believes that the Sacrament is bearing witness to the action of God who chooses a child to be an important member of His people. From the day of their baptism, children are expected to mature in the life of the Spirit, through their family and the Church. The Baptism of adults is practiced when there was no previous baptism in the name of the Holy Trinity.
Chrismation
The Sacrament of Chrismation (Confirmation) immediately follows baptism and is never delayed until a later age. As the ministry of Christ was enlivened by the Spirit, and the preaching of the Apostles strengthened by the Spirit, so is the life of each Orthodox Christian sanctified by the Holy Spirit. Chrismation, which is often referred to as one’s personal Pentecost, is the Sacrament which imparts the Spirit in a special way.
In the Sacrament of Chrismation, the priest anoints the various parts of the body of the newly-baptized with Holy Oil saying: “The seal of the gifts of the Holy Spirit.” The Holy Oil, which is blessed by the bishop, is a sign of consecration and strength. The Sacrament emphasizes the truths that not only is each person a valuable member of the Church, but also each one is blessed by the Spirit with certain gifts and talents. The anointing also reminds us that our bodies are valuable and are involved in the process of salvation.
The Sacraments of initiation always are concluded with the distribution of Holy Communion to the newly-baptized. Ideally, this takes place within the celebration of the Divine Liturgy. This practice reveals that Orthodoxy views children from their infancy as important members of the Church. There is never time when the young are not part of God’s people.
Confession
As members of the Church, we have responsibilities to one another and, of course, to God. When we sin, our relationship to God and to others becomes distorted. Sin is ultimately alienation from God, from our fellow human beings, and from our own true self which is created in God’s image and likeness.
Confession is the Sacrament through which our sins are forgiven, and our relationship to God and to others is restored and strengthened. Through the Sacrament, Christ our Lord continues to heal those broken in spirit and restore the Father’s love those who are lost. According to Orthodox teaching, the penitent confess to God and is forgiven by God. The priest is the sacramental witness who represents both Christ and His people. The priest is viewed not as a judge, but as a physician and guide. It is an ancient Orthodox practice for every Christian to have a spiritual father to whom one turns for spiritual advice and counsel. Confession can take place on any number of occasions. The frequency is left the discretion of the individual. In the event of serious sin, however, confession is a necessary preparation for Holy Communion.
Marriage
God is active in our lives. It is He who joins a man and a woman in a relationship of mutual love. The Sacrament of Marriage bears witness to His action. Through this Sacrament, a man and a woman are publicly joined as husband and wife. They enter into a new relationship with each other, God, and the Church. Since Marriage is not viewed as a legal contract, there are no vows in the Sacrament. According to Orthodox teachings, Marriage is not simply a social institution, it is an eternal vocation of the kingdom. A husband and a wife are called by the holy Spirit not only to live together but also to share their Christian life together so that each, with the aid of the other, may grow closer to God and become the persons they are meant to be. In the Orthodox Marriage Service, after the couple have been betrothed and exchanged rings, they are crowned with “crowns of glory and honor” signifying the establishment of a new family under God. Near the conclusion of the Service, the husband and wife drink from a common cup which is reminiscent of the wedding of Cana and which symbolized the sharing of the burdens and joys of their new life together.
Holy Orders
The Holy Spirit preserved the continuity of the Church through the Sacrament of Holy Orders. Through ordination, men who have been chosen from within the Church are set apart by the Church for special service to the Church. Each is called by God through His people to stand amid the community, as pastor and teacher, and as the representative of the parish before the Altar. Each is also a living icon of Christ among His people. According to Orthodox teaching, the process of ordination begins with the local congregation; but the bishop alone, who acts in the name of the universal Church, can complete the action. He does so with the invocation of the Holy Spirit and the imposition of his hands on the person being ordained.
Following the custom of the Apostolic Church, there are three major orders each of which requires a special ordination. These are Bishop, who is viewed as a successor of the Apostles, Priest and Deacon, who act in the name of the Bishop. Each order is distinguished by its pastoral responsibilities. Only a Bishop may ordain. Often, other titles and offices are associated with the three orders. The Orthodox Church permits men to marry before they are ordained. Since the sixth century, Bishops have been chosen from the celibate clergy.
Anointing of the Sick (Holy Unction)
When one is ill and in pain, this can very often be a time of life when one feels alone and isolated. The Sacrament of the Anointing of the Sick, or Holy Unction as it is also known, remind us that when we are in pain, either physical, emotional, or spiritual, Christ is present with us through the ministry of his Church. He is among us to offer strength to meet the challenges of life, and even the approach of death.
As with Chrismation, oil is also used in this Sacrament as a sign of God’s presence, strength, and forgiveness. After the reading of seven epistle lessons, seven gospel lessons and the offering of seven prayers, which are all devoted to healing, the priest anoints the body with the Holy Oil. Orthodoxy does not view this Sacrament as available only to those who are near death. It is offered to all who are sick in body, mind, or spirit. The Church celebrates the Sacrament for all its members during Holy week on Holy Wednesday.
Other Sacraments and Blessings
The Orthodox Church has never formally determined a particular number of Sacraments. In addition to the Eucharist she accepts the above six Mysteries as major Sacraments because they involve the entire community and most important are closely relation to the Eucharist. There are many other Blessings and Special Services which complete the major Sacraments, and which reflect the Church’s presence throughout the lives of her people.
At the center of the life of the Church is the Holy Eucharist, which is the principal celebration of our faith and the means through which we participate in the very life of the Holy Trinity. The major Sacraments are closely related to the Eucharist and they bear witness to the continuing presence of Christ in the lives of His people.
Besides the Eucharist and the major Sacraments, the Orthodox Church has a number of Special Services and Blessings which are associated with the needs, events, and tasks of human life. In celebrating these various Services and Blessings, the Church is constantly bearing witness to the presence and action of God in our lives. Our God is one who loves us, cares for us, and is near to us. The liturgical Services and Blessings also serve to remind us that all of life is important, and that the many events and gifts of life can be directed toward God and receive their fulfillment in Him.
The Special Services are often referred to as Non-sacramental Services in the sense that they are events of community worship which are not usually counted among the major Sacraments. However, they clearly have a sacramental quality in the sense that they reveal the presence of the Holy Trinity. Many of these Services, such as the Funeral, the Blessing of Water, and the Entrance into Monastic Life, just to name a few, are very significant to the life of the Church. The various Blessings are brief ceremonies which are occasional and do not necessarily involve directly the entire parish community.
The Church blesses individuals, events such as trips, and objects such as icons, churches, flowers, fields, animals, and food. In so doing, the Church is not only expressing our thanks giving, but also affirming that no gift, event, or human responsibility is secular or detached from God. For the Orthodox Christian, all good things have God as their origin and goal. Nothing is outside of God’s love and concern.
Funeral Service
The death of a Christian not only affects the family, but also the entire Church, for we are all part of the Body of Christ. The Orthodox Funeral Service, which expresses this fact, is not to be seen primarily as an opportunity to extol, in a sentimental way, the virtues of an individual. Rather, the various prayers and hymns emphasize the harsh reality of death, as well as the victorious Resurrection of Christ through which the power of death is conquered. The Funeral Service comforts those who mourn; it is also the means through which the Church prays for one of its members who has died in the faith of Christ. Orthodoxy views the end of physical existence only as the termination of one stage of life. God’s love is stronger than death, and the Resurrection of Christ bears witness to this power.
The Orthodox Funeral consists of three Services. First, there is a Vigil Service after death, which is usually conducted at the time of the wake. This service is called the Trisagion Service. The Church prays to Christ “to give rest with the Saints to the soul of Your servant where there is neither pain, grief, nor sighing but life everlasting.” While the Church prays for the soul of the deceased, great respect is paid to the body. Orthodoxy believes the body of the Christian is sacred since it was the Temple of the Holy Spirit.
The body will share also in the final restoration of all creation. The Funeral Service is continued at the Church, where the body is brought on the day of burial. Ideally, the Divine Liturgy is celebrated. After the Funeral Service, the congregation offers its Farewell to the deceased. The Trisagion Service is repeated at the graveside.
Memorial Service
Death alters but does not destroy the bond of love and faith which exists among all the members of the Church. Orthodoxy believes that through our prayers, those “who have fallen asleep in the faith and the hope of the Resurrection” continue to have opportunity to grow closer to God. Therefore, the Church prays constantly for her members who have died in Christ. We place our trust in the love of God and the power of mutual love and forgiveness. We pray that God will forgive the sins of the faithful departed, and that He will receive them into the company of Saints in the heavenly Kingdom.
The Orthodox Church remembers the departed in the prayers of every Divine Liturgy. Besides this, there is a Memorial Service in which the Church also remembers the dead. According to tradition, the Memorial Service is offered on the third, ninth, and fortieth day after a death, as well as on the yearly anniversary of the death. In addition to these times, the Memorial Service is always offered for all the faithful departed on four “Saturdays of the souls.” These are: the two Saturdays preceding Great Lent; the first Saturday of Great Lent; and, the Saturday before Pentecost. In the United States the Service is also offered on Memorial Day. When the Memorial Service is offered, it is customary for the family of the deceased to bring a dish of boiled wheat to the Church. The boiled wheat is placed on a table in the center of the nave during the Service. The wheat, known as kollyva, is a symbol of the Resurrection. When speaking of the Resurrection, our Lord said: “Unless the grain of wheat falls into the earth and dies, it remains alone, but if it dies it bears much fruit.” (John 12:24)
The Great Blessing of Water: Megas Agiasmos
Epiphany, one of the oldest and most important Feast days of the Orthodox Church, commemorates the manifestation of the Holy Trinity which took place at the Baptism of Christ in the Jordan River. Recognizing rich meaning in this event, Orthodoxy believes that when Christ was baptized, it not only marked the beginning of its public ministry and revealed the Trinity, but also signified that the entire creation is destined to share in the glory of redemption in Christ. While Christ entered into the Jordan to be baptized, two things were happening: He was identifying Himself with the people He had come to save; and, He was identifying Himself with the whole of Creation which was represented by water. Through His baptism, the Lord revealed the value of the created world and He redirected it toward its Creator. Creation is good and it belongs to God.
The Great Blessing of Water is held on the eve of the Feast of the Epiphany and on the day itself, following the Divine Liturgy. The Blessing not only remembers the event of Our Lord’s baptism and the revelation of the Holy Trinity but also expresses Orthodoxy’s belief that creation is sanctified through Christ. The Blessing affirms that humanity and the created world, of which we are a part, were created to be filled with the sanctifying presence of God. After the solemn blessing, the Holy Water is distributed to the faithful and is used to bless homes during the Epiphany season. When the faithful drink the “Epiphany Water,” we are reminded of our own baptism. When the Church blesses an individual, or object, or event with the water, we are affirming that those baptized, their surroundings, and their responsibilities are sanctified through Christ and brought into the Kingdom of the Father through the Spirit.
In addition to the Great Blessing of Water, there is a Lesser Blessing of Water service which can take place at anytime. Usually, it is celebrated when a home is blessed, on the first day of the month, the beginning of the school year, and beginning of new responsibilities.
The Blessing of Bread Artoklasia
The Blessing of Five Loaves of Bread is a brief service of thanksgiving through which we express our gratitude for all the blessings of life. Oil, wine, wheat, and the loaves of bread which are used in the service, are viewed as the most basic elements necessary for life. The Blessing reminds us of the miracle of the multiplication of the bread and fish by which Christ fed the multitude. This Blessing is usually offered during Vespers or after the Divine Liturgy on Feast days and other special occasions. After the Service, the bread is cut and distributed to the congregation.
Akathist Hymn
The Orthodox Church worships God alone. Yet, she does offer veneration to individuals who have been important human instruments of God in the history of salvation. Among those so venerated is Mary, the Mother of God the Theotokos. The Orthodox Church greatly honors Mary because she was chosen to give birth to the Son of God. As one of the hymns declares:
“By singing praise to your maternity, we exalt you as a spiritual temple, Theotokos. For the One Who dwelt within your womb, the Lord who holds all things in his hands, sanctified you, glorified you, and taught all to sing to you … “
The most beautiful and poetic service of the Orthodox Church in honor of Mary, the Theotokos, is the Akathist Hymn. The word akathist means without sitting. The congregation stands throughout the Service out of respect for Mary and her unique role in our salvation in Christ. The Akathist Hymn is chanted in four parts during the first four Fridays of Great Lent. On the fifth Friday, the entire Service is chanted.
The Service of Supplication: Paraklesis
The Service of Supplication, which is also known as Paraklesis, is one offered especially at times of sickness, temptation, or discouragement. The various prayers ask the Lord for guidance, personal strength, and healing. Many of the hymns and prayers are directed toward Mary, the Theotokos, and they ask for her assistance. Orthodoxy affirms that each of us, with Mary, the Saints, and the faithful departed is united in a bond of faith and love in Christ. Therefore, just as in this life we can turn to each other for prayer, the Church believes that we can also turn to Mary – the human being closest to God – and ask her to pray to God for us. This belief is expressed in the hymn which says:
“O never failing protectress of Christians and their ever-present intercessor before the Creator; despise not the petitions or sinners who have recourse to you, by your goodness extend your help to us to call upon you with confidence. Has O Theotokos, to intercede for us, O who have always protected those who honor you.”
There are two forms of the Service of Supplication: the Greater and the Lesser. It is Lesser Service of Supplication which is briefer and the one most frequently offered. Both forms of the Service are offered during first fourteen days of August which precedes the Feast of the Dormition of the Theotokos celebrated on August 15th.
The Orthodox Church throughout the ages has maintained a continuity of faith and love with the apostolic community which was founded by Christ and sustained by the Holy Spirit. Orthodoxy believes that she has preserved and taught the historic Christian Faith, free from error and distortion, from the time of the Apostles. She also believes that there is nothing in the body of her teachings which is contrary to truth or which inhibits real union with God. The air of antiquity and timelessness which often characterizes Eastern Christianity is an expression of her desire to remain loyal to the authentic Christian Faith.
Orthodoxy believes that the Christian Faith and the Church are inseparable. It is impossible to know Christ, to share in the life of the Holy Trinity, or to be considered a Christian, apart from the Church. It is in the Church that the Christian Faith is proclaimed and maintained. It is through the Church that an individual is nurtured in the Faith.
Revelation
God is the source of faith in the Orthodox Church. Orthodoxy believes that God has revealed Himself to us, most especially in the revelation of Jesus Christ, whom we know as the Son of God. This Revelation of God, His love, and His purpose, is constantly made manifest and contemporary in the life of the Church by the power of the Holy Spirit.
The Orthodox Faith does not begin with mankind’s religious speculations, nor with the so-called “proofs” for the existence of God, nor with a human quest for the Divine. The origin of the Orthodox Christian Faith is the Self-disclosure of God. Each day, the Church’s Morning Prayer affirms and reminds us of this by declaring, “God is the Lord and He has revealed Himself to us.” While the inner Being of God always remains unknown and unapproachable, God has manifested Himself to us; and the Church has experienced Him as Father, Son, and Holy Spirit. The Doctrine of the Holy Trinity, which is central to the Orthodox Faith, is not a result of pious speculation, but of the overwhelming experience of God. The doctrine affirms that there is only One God, in whom there are three distinct Persons. In other words, when we encounter the Father, the Son, or the Holy Spirit, we are truly experiencing contact with God. While the Holy Trinity is a mystery which can never be fully comprehended, Orthodoxy believes that we can truly participate in the Trinity through the life of the Church, especially through our celebration of the Eucharist and the Sacraments, as well as the non-sacramental services.
Incarnation of Jesus Christ
Together with the belief in the Holy Trinity, the doctrine of the Incarnation occupies a central position in the teaching of the Orthodox Church. According to Orthodox Faith, Jesus is much more than a pious man or a profound teacher of morality. He is the “Son of God who became the Son of Man.” The doctrine of the Incarnation is an expression of the Church’s experience of Christ. In Him, divinity is united with humanity without the destruction of either reality. Jesus Christ is truly God who shares in the same reality as the Father and the Spirit. Moreover, He is truly man who shares with us all that is human. The Church believes that, as the unique God-man, Jesus Christ has restored humanity to fellowship with God.
By manifesting the Holy Trinity, by teaching the meaning of authentic human life, and by conquering the powers of sin and death through His Resurrection, Christ is the supreme expression of the love of God the Father, for His people, made present in every age and in every place by the Holy Spirit through the life of the Church. The great Fathers of the Church summarized the ministry of Christ in the bold affirmation, “God became what we are so that we may become what He is.”
Scriptures
The Holy Scriptures are highly regarded by the Orthodox Church. Their importance is expressed in the fact that a portion of the Bible is read at every service of Worship. The Orthodox Church, which sees itself as the guardian and interpreter of the Scriptures, believes that the books of the Bible are a valuable witness to God’s revelation. The Old Testament is a collection of forty-nine books of various literary styles which expresses God’s revelation to the ancient Israelites. The Orthodox Church regards the Old Testament as a preparation for the coming of Christ and believes that it should be read in light of His revelation.
The New Testament is centered upon the person and work of Jesus Christ and the outpouring of the Holy Spirit in the early Church. The four Gospels are an account of Christ’s life and teaching, centering upon His Death and Resurrection. The twenty-one epistles and the Acts of the Apostles are devoted to the Christian life and the development of the early Church. The Book of Revelation is a very symbolic text which looks to the return of Christ. The New Testament, especially the Gospels, is very important to Orthodoxy because here is found a written witness to the perfect revelation of God in the Incarnation of the Son of God, in the person of Jesus Christ.
Tradition
While the Bible is treasured as a valuable written record of God’s revelation, it does not contain wholly that revelation. The Bible is viewed as only one expression of God’s revelation in the ongoing life of His people. Scripture is part of the treasure of Faith which is known as Tradition. Tradition means that which is “handed on” from one generation to another. In addition to the witness of Faith in the Scripture, the Orthodox Christian Faith is celebrated in the Eucharist; taught by the Fathers; glorified by the Saints; expressed in prayers, hymns, and icons; defended by the seven Ecumenical Councils; embodied in the Nicene Creed; manifested in social concern; and, by the power of the Holy Spirit, it is lived in every local Orthodox parish. The life of the Holy Trinity is manifested in every aspect of the Church’s life. Finally, the Church, as a whole, is the guardian of the authentic Christian Faith which bears witness to that Revelation.
Councils and Creed
As Orthodoxy has avoided any tendency to restrict the vision of God’s revelation to only one avenue of its life, the Church has also avoided the systematic or extensive definition of its Faith. Orthodoxy affirms that the Christian Faith expresses and points to the gracious and mysterious relationship between God and humanity. God became man in the person of Jesus Christ, not to institute a new philosophy or code of conduct, but primarily to bestow upon us “new life” in the Holy Trinity. This reality, which is manifest in the Church, cannot be wholly captured in language, formulas, or definitions. The content of the Faith is not opposed to reason, but is often beyond the bounds of reason, as are many of the important realities of life. Orthodoxy recognizes the supreme majesty of God, as well as the limitations of the human mind. The Church is content to accept the element of mystery in its approach to God.
Only when the fundamental truths of the Faith are seriously threatened by false teachings does the Church act to define dogmatically an article of faith. For this reason, the decisions of the seven Ecumenical Councils of the ancient undivided Church are highly respected. The Councils were synods to which bishops from throughout the Christian world gathered to determine the true faith. The Ecumenical Councils did not create new doctrines but proclaimed, in a particular place and a particular time, what the Church has always believed and taught.
The Nicene Creed, which was formulated at the Councils of Nicaea in 325 and of Constantinople in 381, has been recognized since then as the authoritative expression of the fundamental beliefs of the Orthodox Church. The Creed is often referred to as the “Symbol of Faith.” This description indicates that the Creed is not an analytical statement, but that it points to a reality greater than itself and to which it bears witness. For generations, the Creed has been the criterion of authentic Faith and the basis of Christian education. The Creed is recited at the time of Baptism and during every Divine Liturgy.
The Creed
“I believe in One God, Father Almighty, Maker of heaven and earth and of all things visible and invisible.
And in One Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages.
Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.
For us and for our salvation, He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became Man.
He was crucified for us under Pontius Pilate, and He suffered and was buried.
On the third day He rose according to the Scriptures.
He ascended into heaven and is seated at the right hand of the Father.
He will come again with glory to judge the living and the dead. His kingdom will have no end.
And in the Holy Spirit, the Lord, Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, who spoke through the prophets.
In one, holy, catholic, and apostolic Church.
I acknowledge one baptism for the forgiveness of sins.
I expect the resurrection of the dead; and the life of the age to come.
Amen.”
In the Nicene Creed, we ‘confess one baptism for the remission of sins’. We confess one baptism (as opposed to ‘any baptism’) because there is one God, one Lord, one faith, and one Church, but also one baptism (as opposed to ‘many baptisms’) because baptism can only happen once. It would be a blasphemy to knowingly re-baptise anyone who has already received a valid Orthodox baptism.
Baptisms can be conducted entirely in English, entirely in Greek, or in half-and-half depending on the wishes of the family.
Baptisms normally take place on Saturdays and Sundays, when parking is free on single yellow lines and residents’ bays around the church. Parking is therefore not a problem.
