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The Eastern Orthodox Church is the second largest single Christian communion in the world. It has between 225 and 300 million members worldwide. It is considered by its adherents to be the One, Holy, Catholic and Apostolic Church established by Christ and his Apostles nearly 2000 years ago. It is composed of numerous but theologically unified autocephalous ecclesial bodies, each shepherded by a synod of independent bishops whose duty, among other things, is to preserve and teach the Apostolic and patristic traditions and related Church practices. All Orthodox bishops trace their lineage back to one of the twelve Apostles through the process of apostolic succession. Eastern Orthodoxy traces its history back to the Hellenized eastern portion of the Roman Empire, especially Constantinople (now Istanbul). It shares the first ecumenical councils, concerning the Trinity and the Nicene Creed, with nearly all other Christians. After Rome fell, East and West grew more separate. Meanwhile, internal schisms and the advance of Islam reduced Eastern Orthodox territory. The faith spread to the Slavs to the north, where the Russian Orthodox Church became powerful. Monks became political forces independent from the emperor. Eastern Orthodoxy and Roman Catholicism split definitively in 1054. Two reunifications on paper were rejected by the Eastern Orthodox people. Constantinople fell first to Western crusaders and later to the Turks. Greek and Russian Orthodox Churches are now the most powerful. Along with nearly all Christians, the Eastern Orthodox uphold the eternal Trinity with the Son having two distinct and complete natures: one divine and one human. They use the Nicene Creed as endorsed at the First Council of Constantinople (381),[1] as did the Latins, until the Third Council of Toledo (589) added the controversial filioque. They perform the same rites and sacraments, but with some differences in theology and many differences in practice. Their Bible is close to those of the West, especially the Catholic Vulgate, notably without the Comma Johanneum. Eastern Orthodox icons reflect an ancient opposition to statuary. Eastern Orthodox Churches are almost all members of the World Council of Churches, which includes most Protestants, but not Roman Catholics.
[edit] NomenclatureMembers of the Eastern Orthodox Church usually refer to themselves as simply Orthodox. Eastern is a term often applied in the Western World for the sake of clarity. Almost from the very beginning Christians referred to the Church as the "One, Holy, Catholic and Apostolic Church". Today, in addition to the Orthodox Church, a number of other Christian churches lay claim to this title (The Roman Catholic Church, the Anglican Communion, the Assyrian Church, the Oriental Orthodox Church, and others); however, the Eastern Orthodox Church sees these other churches as break-away groups, with the Assyrians and Orientals breaking away from the church after the first few centuries and the Roman Catholics in the 11th century (see: East-West Schism). The Eastern Orthodox Church is also sometimes called the "Orthodox Catholic Church"[2], but this is not in widespread general use due to possible confusion with the Roman Catholic Church or other separate groups using this name. The term "Catholic" is referenced within Orthodoxy in English primarily in the Symbol of Faith ([1]), and is rendered in other languages, such as Russian, with a word quite distinct from the English word "Catholic" (Russian соборная - "that which is gathered together, complete, Country's like Serbia, Greece, Armenia and other Christian country's universal"[3]).[4] The term “Orthodox” translates from the Greek to mean “Correctly Believing” or "Correctly Glorifying God" (from the adjective orthos = correct, right & the verb dokeo,-o = I see, I believe or the noun doxa = glory) and was adopted by the Church in order to distinguish itself from what was becoming a larger and larger body of non-orthodox Christian denominations. What unites the Orthodox is theology, although there are variations in style depending on country of origin and/or local custom. These local customs are referred to as differences in “Typica” and are accepted by church leaders since they are not perceived to conflict theologically with basic Orthodox teachings. Thus it is that many Orthodox Churches adopt a national title (e.g. Greek Orthodox, Russian Orthodox, Serbian Orthodox, etc.) and this title serves to distinguish which language, which bishops, and which typica is followed by that particular congregation. Members of the Church are free to associate with any congregation regardless of typical differences though most members tend to gravitate to whichever group makes them feel most comfortable. Differences in praxis tend to be slight; they involve such things as the order in which a particular set of hymns are sung or what time a particular service is performed. In general, an Orthodox Christian could travel the globe and feel familiar with the services performed on Sunday even if he did not know the language. Several other ancient Churches in Eastern Europe, Western Asia, and North Africa also use the term Orthodox, but are distinct from the Eastern Orthodox Church as described in this article. [edit] Organization and leadershipThe Orthodox Church considers Jesus Christ to be the head of the Church and the Church to be His body. Thus, despite widely held popular belief outside the Orthodox cultures, there is no one bishop at the head of the Orthodox Church; references to the Patriarch of Constantinople, as a leader equivalent or comparable to a pope in the Roman Church are mistaken. It is believed that authority and the grace of God is directly passed down to Orthodox bishops and clergy through the laying on of hands—a practice started by the apostles, and that this unbroken historical and physical link is an essential element of the true church (Acts 8:17, 1 Tim 4:14, Heb 6:2). Each bishop has a territory (see) over which he governs. His main duty is to make sure the traditions and practices of the Church are preserved. Bishops are equal in authority and cannot interfere in the jurisdiction of another bishop. Administratively, these bishops and their territories are organized into various autocephalous groups or synods of bishops who gather together at least twice a year to discuss the state of affairs within their respective sees. While bishops and their autocephalous synods have the ability to administer guidance in individual cases, their actions do not usually set precedents that affect the entire Church. There have been a number of times when ideas arose to challenge the Orthodox faith and the bishops deemed it necessary to convene a general or "Great" council of all available bishops to address heresies. The Church considers the first seven ecumenical councils (held between the 4th and the 8th century) to be the most important; however, there have been more, specifically the Synods of Constantinople, 879–880, 1341, 1347, 1351, 1583, 1819, and 1872, the Synod of Iaşi (Jassy), 1642, and the Pan-Orthodox Synod of Jerusalem, 1672, all of which helped to define the Orthodox position. Ideas that were deemed dangerous (because they could lead souls astray from what was determined to be the true faith) were labeled heresy and efforts were made to expunge them. The ecumenical councils followed a democratic form with each bishop having one vote. Though present and allowed to speak before the council, members of the Imperial Roman/Byzantine court, abbots, priests, monks and laymen were not allowed to vote. The bishop of Rome, the Pope, though not present at the ecumenical councils after the East-West Schism, was considered to be president of such gatherings and thus called “First Among Equals”. One of the decisions made by the First Council of Constantinople (the second ecumenical council, meeting in 381) and supported by later such councils was that the Patriarch of Constantinople should be given the honor of second in rank, since Constantinople was considered to be the "New Rome". In the 11th century, because of the split from Rome (the great East-West Schism), the honor of presiding over general councils was transferred to the Ecumenical Patriarch of Constantinople, and he was given the title primus inter pares (first among equals), reflecting his administrative leadership. He is not, however, considered to be the head or leader of the Church. [edit] Number of adherentsBased on the numbers of adherents, Eastern Orthodoxy is the second largest Christian communion in the world after the Roman Catholic Church.[5] The most common estimates of the number of Eastern Orthodox Christians worldwide is approximately 225-300 million individuals.[6][7] Orthodoxy is the largest single religious faith in Belarus (88%), Bulgaria (83%), Republic of Macedonia (65%), Republic of Cyprus (80%), Georgia (89%), Greece (98%), Moldova (98%), Montenegro (74%) [8], Romania (87%), Serbia (84%),[9], Russia (80%), [10]and Ukraine (80%).[11] The number of Eastern Orthodox adherents represents about 36% of the population in Bosnia and Herzegovina. In Albania the adherents number around 15% out of a 25% Christian population, the other being Catholic. As the dominant religion in northern Kazakhstan, it represents 40% of Kazakhstan, and 4% of Lithuania, 9% of Latvia[citation needed], and 13% of the Estonian population. Large Christian Orthodox communities exist in the Mediterranean countries of Egypt (90% of Christian pop), Syria (80% of Christian pop), Lebanon (45% of Christian pop), Jordan (80% of Christian pop), Israel, the West Bank, and Gaza, with some families able to trace their ancestry to the earliest Christians of the Holy Land). In addition, there are also significant Orthodox communities in Western Europe (solely the transplanted Macedonian, Romanian, Serbian, Albanian, Greek and Russian communities), Africa, Asia, Australia, North America, and South America through the pattern of immigration from Eastern Europe and the Middle East in the last 400 or some years. The numerous Protestant groups in the world, if taken all together, outnumber the Eastern Orthodox,[12] but they differ theologically and do not form a single communion. The largest religious body among them, which is the Assemblies of God, has about 50 million adherents.[13] [edit] Beliefs
[edit] TrinityOrthodox Christians believe in a God who is both three and one (triune). The Father is the cause or origin of the Godhead, from whom the Son is begotten eternally and also from whom the Holy Spirit proceeds eternally. The Holy Trinity is three, distinct, divine persons (hypostases), without overlap or modality among them, who share one divine essence (ousia)—uncreated, immaterial and eternal.[14] Orthodox doctrine regarding the Holy Trinity is summarized in the Nicene Creed(Symbol of Faith).[15] In discussing God's relationship to His creation, Orthodoxy used the concept of a distinction between God's eternal essence which is totally transcendent and His uncreated energies which is how He reaches us. It is also necessary to understand that this is an artificial distinction rather than a real one. The God who is transcendent and the God who touches us are one and the same (i.e. His energies are not some sort of thing that comes out of God or that he produces, but rather they are God himself inseperable from his being).[16] [edit] Sin, salvation and the incarnationHuman nature, before the fall of man, was pure and innocent. Eastern Orthodox theologians believe that Adam and Eve began to choose separation from God when they decided to act upon the counsel of the serpent and their own whims, rather than in trust in the wisdom and guidance of their loving Creator. Through this disobedience they introduced a new element into the world (i.e. sin and corruption) which tainted all of Creation. The expulsion from the Garden of Eden was not so much a legal consequence, as an attempt to prevent humanity from eternalising its iniquities and corruptions. One important difference between the Eastern Orthodox tradition and that found within Roman Catholicism is that the Eastern Orthodox, while believing in a particular form and explanation of original sin, do not believe in the Augustinian explanation of the doctrine, which speaks of a moral/spiritual stain upon the soul and even an inheriting of guilt. The Eastern Orthodox doctrine of original sin rather speaks of a severance of communion from God, a loss of sanctifying grace, an inheritance of a spiritual and physical death, the introduction of decay and disease, a subjugation to Satan, and finally a weakening of will and thus an inclination to sin. Succumbing to sin and temptation prevented humanity from participation in the Kingdom of Heaven; thus, all people from the beginning until Christ were prevented from entering into Heaven. When God became incarnate on Earth, He changed human nature by uniting the human and the Divine; for this Christ is often called "The New Adam." By His human life, death, and resurrection (because he was both God and Man) Christ bridges human nature to the divine; to the Orthodox this is salvation, coined in the term "theosis" and was the true state for which all humanity was created. It applies to all, both living and dead, as stated in Orthodox hymnography: "Christ has risen from the dead, trampling upon death by death, and upon those in the tomb bestowing life." [17] Christ’s salvific act worked retroactively to the beginning of time thus saving the righteous from the bonds of sin and death. By participating in the life of the Church (in its Faith, works, and sacraments), each person's human nature is healed and it becomes easier to follow God's will. As Christians partake of the Eucharist and eat and drink the Body and Blood of Christ, they return to dependence on God and experience a gradual healing of the relationship between God and humanity. The ultimate goal is theosis - an even closer union with God and closer likeness to God than existed in the Garden of Eden. [edit] Resurrection
The Resurrection of Christ is the central event in the liturgical year of the Orthodox Church and is understood in literal terms as a real historical event. Jesus Christ, the Son of God, was crucified and died, descended into Hell (Hades in Greek), rescued all the souls held there through sin; and then, because Hell could not restrain the infinite God, rose from the dead, thus saving the human race. Through these events, Christ released us from the bonds of Hell and then came back to the living as both man and God. According to Orthodox tradition, each human being may partake of this immortality, which would have been impossible without the Resurrection; it is the main promise held out by God in the New Testament. Every holy day of the Orthodox liturgical year relates to the Resurrection directly or indirectly. Every Sunday is dedicated to celebrating the Resurrection and the triune God. In the liturgical commemorations of the Passion of Christ during Holy Week there are frequent allusions to the ultimate victory at its completion. [edit] Bible, holy tradition, and the patristic consensusThe Orthodox Church considers itself to be the historical and organic continuation of the original Church founded by Christ and His apostles.[18] The faith taught by Jesus to the apostles, given life by the Holy Spirit at Pentecost, and passed down to future generations uncorrupted, is known as Holy Tradition.[19] The primary and authoritative witness to Holy Tradition is the Bible, texts written by the apostles or those in the Early Church, and approved by Church leaders under the guidance of the Holy Spirit [20] The Bible reveals God's will, the relationship between the Israelites and God, the wonders of Christ and the early history of the Church. As the Bible has an inspired origin it central to the life of the Church. Scriptures are understood to contain historical fact, poetry, idiom, metaphor, simile, moral fable, parable, prophecy, and wisdom literature. Thus, the Scriptures are never used for personal interpretation, but always seen within the context of Holy Tradition, which gave birth to the Scripture. Orthodoxy maintain that belief in a doctrine of sola scriptura would most lead to error since the truth of Scripture cannot be separated from the traditions from which it arose. Orthodox Christians therefore believe that the only way to correctly understand the Bible is within the Church.[21] Other witnesses to Holy Tradition include the Liturgy of the Church, its iconography, the rulings of the Ecumenical councils, and the writings of the Church Fathers. From the consensus of the Fathers (consensus patrum) one may enter more deeply and understand more fully the Church's life. Individual Fathers are not looked upon as infallible, but rather their whole consensus will give one a proper understanding of the Bible and Christian doctrine.[22] [edit] Growth vs. changeFrom the moment Christ was baptized and began to gather apostles and disciples the “Church” began to grow. There were numerous followers who attached themselves to the Christ and His mission here on Earth. Sometime after Pentecost the Church grew to a point where it was no longer possible for the Apostles alone to minister. Overseers (bishops) [23] and assistants (deacons and deaconesses) were appointed [24] to further the mission of the Church. Later the territories of these bishops grew too large for them to administer alone and so they instituted presbyters who could function in their place. As the Church grew through the centuries, so did the complexity of leadership: patriarchs, metropolitans, archimandrites, abbots and abbesses, all rose up to cover certain points of administration. Synods and Councils were formed to make decisions and to firmly promote teachings. Saints arose to clarify and expand the teachings of the Church. Through the Church, God continued to work and unfold truth. Heresies arose to challenge the Church and were exposed by comparing them to the truths sustained by the traditions of the Church and Holy Scripture. Since each truth is built upon the truth before it and because counterdictions to that truth are rejected this process is seen by the Orthodox to represent growth and development rather than change. [edit] The Theotokos and the saints
The Eastern Orthodox Church believes death and the separation of body and soul to be unnatural; a result of the Fall of Man. They also hold that the congregation of the Church comprises both the living and the dead. All persons currently in heaven are considered to be saints, whether their names are known or not. There are, however, those saints of distinction whom God has revealed as particularly good examples for us. When a saint is revealed and ultimately recognized by a large portion of the Church a service of official recognition (glorification) is celebrated. This does not 'make' the person a saint, it merely recognizes the fact and announces it to the rest of the Church. A day is prescribed for the saint’s celebration, hymns composed and icons are created. Numerous saints are celebrated on each day of the year. They are venerated (shown great respect and love) but not worshiped, for worship is due to God alone. In showing the saints this love and requesting their prayers, it is believed by the Orthodox that they thus assist in the process of salvation for others.[25] Pre-eminent among the saints is the Virgin Mary, the Theotokos ("birthgiver of God"). In Orthodox theology, the Theotokos is the fulfillment of the Old Testament archtype revealed in the Ark of the Covenant, because she carried the New Covenant in the person of Christ; thus, the Orthodox consider her the Ark of the New Covenant, and give her the respect and reverence as such. The Theotokos was chosen by God and freely co-operated in that choice to be the Mother of Jesus Christ, the God-man. The Orthodox believe that the Christ Child from the moment of conception was both fully God and fully Man. She is thus called 'Theotokos' as an affirmation of the divinity of the One to whom she gave birth. It is also believed that her virginity was not compromised in conceiving God-incarnate, that she was not harmed and that she remained forever a virgin; scriptural references to "brothers" of Christ are interpreted as kin, given that the word 'brother' was used in multiple ways, just as the term "father". Due to her unique place in salvation history, Mary is honored above all other saints and especially venerated for the great work that God accomplished through her.[26] Because of the holiness of the lives of the saints, their bodies and physical items connected with them are regarded by the Church as also holy. Many miracles have been reported throughout history connected with the saint's relics, often including healing from disease and injury. The veneration and miraculous nature of relics continues from Biblical times.[27] [edit] Eschatology
Orthodox Christians believe that when a person dies the soul is temporarily separated from the body. Though it may linger for a short period on Earth, it is ultimately escorted either to paradise (Abraham's bosom) or the darkness of Hades, following the Temporary Judgment; Orthodox do not accept the doctrine of Purgatory which is held by Roman Catholicism. The soul’s experience of either of these states is only a “foretaste” -being experienced only by the soul - until the Final Judgment, when the soul and body will be reunited.[28] The Orthodox believe that the state of the soul in Hades can be affected by the love and prayers of the righteous up until the Last Judgment.[29] For this reason the Church offers special prayer for the dead on the third day, ninth day, fortieth day, and the one-year anniversary after the death of an Orthodox Christian. There are also several days throughout the year that are set aside for general commemoration of the departed, sometimes including nonbelievers. These days usually fall on a Saturday, since it was on a Saturday that Christ lay in the Tomb. While the Orthodox consider the text of the Apocalypse (Book of Revelation) to be a part of Scripture, it is also regarded to be a mystery. Speculation on the contents of Revelation are minimal and it is never read as part of the regular order of services. Those theologians who have delved into its pages tend to be amillennialist in their eschatology, believing that the "thousand years" spoken of in biblical prophecy refers to the present time: from the Crucifixion of Christ until the Second Coming. Whilst it is not usually taught in church it is often used as a reminder of God’s promise to those who love Him, and the benefits of avoiding sinful passions. Iconographic depictions of the Final Judgment are often portrayed on the back wall of the church building to remind the departing faithful to be vigilant in their struggle against sin. Likewise it is often painted on the walls of the Trapeza (refectory) in a monastery where monks may be inspired to sobriety and dis-attachment from worldly things while they eat. The Orthodox believe that after the Final Judgment:
[edit] Traditions[edit] Art and architecture[edit] 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; therefore, most Orthodox Churches are rectangular in design. Another popular shape, especially for churches with large choirs is cruciform or cross-shaped. Architectural patterns 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. 
The Church building is divided into three main parts: the narthex (vestibule), the nave and the sanctuary (also called the altar or holy place). The narthex is where catechumens and non-Orthodox visitors were traditionally asked to stand during services. It is separated from the nave by “The Royal Gate”. On each side of this gate are candle stands (menalia) representing the pillars of fire that went before the Hebrew people escaping from Egypt. The nave is where most of the congregation stand during services. Traditionally, men stand on the right and women on the left. This is for a number of reasons: (1) Considering the family unit of past centuries the husband was dominant; thus, standing the same distance from the altar, equality is emphasised. (2) The idea of separating the sexes was inherited from the Jewish tradition of doing so within synagogues (3) Separation of sexes also followed the practice of choirs in which different levels of voice are placed in groups to facilitate harmony. In general, men and women dress modestly with little jewellery or make-up. Women cover their heads as prescribed by St. Paul. [30] Children are considered full members of the Church and stand attentive and quiet during services. There may be a choir area at the side side or in a loft in back. There is usually a dome in the ceiling with an icon of Christ depicted as Ruler of the Universe (Pantocrator). At the eastern end of the church is a raised dais with an icon-covered screen or wall (iconostasis or templon) separating the nave from the sanctuary. In the centre of this wall is the “Beautiful Gate” through which only the clergy may pass. There are access doors, usually with icons of the archangels, on each side. In the centre of the sanctuary is the altar. Orthodox priests, when standing at the altar face away from the congregation (They face East). The sanctuary contains all the necessary implements for conducting the various services. Upon the Altar Table are found the the Antimins, the Book of the Gospel, the Cross, the Tabernacle and the Communion Set. The antimins is a silk cloth containing relics of a saint that is consecrated by a bishop. Liturgy may only be performed once a day on any particular Antimins. Thus a second Liturgy on the same Altar Table that same day would require the use of a second Antimins, typically from another Orthodox Church. [edit] Icons
The term 'icon' comes from the Greek word eikona, which simply means image. The Orthodox believe that the first icons of Christ and the Virgin Mary were painted by Luke the Evangelist. Icons are filled with symbolism designed to convey information about the person or event depicted. For this reason, icons tend to be formulaic, following a prescribed methodology for how a particular person should be depicted, including hair style, body position, clothing, and background details. Icon painting, in general, is not an opportunity for artistic expression, though each iconographer brings a vision to the piece. It is far more common for an icon to be copied from an older model, though with the recognition of a new saint in the church, a new icon must be created and approved. The personal and creative traditions of Western European religious art are largely lacking in Orthodox iconography before the 17th century, when Russian iconography began to be strongly influenced by religious paintings and engravings from both Protestant and Roman Catholic Europe. Greek iconography also began to take on a strong 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 trend of returning to the more traditional and symbolic representations. 
Free-standing statues (three dimensional depictions) are almost non-existent within the Orthodox Church. This is partly due to the rejection of the previous pagan Greek age of idol worship and partly because icons are meant to show the spiritual nature of man, not the sensual earthly body. Bas reliefs, however, became common during the Byzantine period and led to a tradition of covering a painted icon in a silver or gold 'riza' in order to preserve the icon. Such bas relief coverings usually leave the faces and hands of the saints exposed for veneration. 
Icons are not considered by the Orthodox to be idols or objects of worship. The parameters of their usage was clearly spelled out by the 7th ecumenical council. Justification for their usage utilises the following logic: before God took human form in Christ, no material depiction was possible and therefore blasphemous even to contemplate. Once God became icaranate, depiction was possible. As Christ is God, it is justified to hold in one's mind the image of God-incarnate. Likewise, when one venerates an icon, it is not the wood or paint that are venerated but rather the individual shown, just as it is not the paper one loves when one might kiss the photograph of a loved one. As Saint Basil famously proclaimed, honour or veneration of the icon always passes to its archetype. Following this reasoning, the veneration of the glorified human saint made in God's image, is always a veneration of the divine image, and hence God as foundational archetype. Icons can be found adorning the walls of churches and often cover the inside structure completely.[31] Most Orthodox homes have an area set aside for family prayer, usually an eastern facing wall, where are hung many icons. Icons are often illuminated by a candle or oil lamp. (Beeswax for candles and olive oil for lamps are preferred because they are natural and burn cleanly.) Besides the practical purpose of making icons visible in an otherwise dark church, both candles and oil lamps symbolise the Light of the World, who is Christ. Tales of miraculous icons 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. As several Orthodox theologians and saints have explored in the past, the icon's miraculous nature is found not in the material, but in the glory of the saint who is depicted. The icon is a window, in the words of St Paul Florensky, that actually participates in the glory of what it represents. See also Eastern Orthodox icons. [edit] Iconostasis
An iconostasis, also called the templon, is a wall of icons and religious paintings, separating the nave from the sanctuary in a church. Iconostasis also refers to a portable icon stand that can be placed anywhere within a church. The modern iconostasis evolved from the Byzantine templon in the eleventh century. The evolution of the iconostasis probably owes a great deal to 14th-century Hesychast mysticism and the wood-carving genius of the Russian Orthodox Church. The first ceiling-high, five-leveled Russian iconostasis was designed by Andrey Rublyov in the cathedral of the Dormition in Vladimir in 1408. [edit] The Cross
Depictions of the Cross within the Orthodox Church are numerous and often highly ornamented. Some carry special significance. The Tri-Bar Cross, as seen to the right, has three bars instead of the single bar normally attached. The small top crossbar represents the sign that Pontius Pilate nailed above Christ's head. It often is inscribed with an acronym meaning “Jesus of Nazareth, King of the Jews”; however, It is often replaced or amplified by the phrase "The King of Glory" in order to answer Pilate's mocking statement with Christ's affirmation, "My Kingdom is not of this world". There is also a bottom slanting bar. This appears for a number of reasons. Evidence indicates that there was a small wooden platform for the crucified to stand on in order to support his weight; in Jesus' case his feet were nailed side by side to this platform with one nail each in order to prolong the torture of the cross. Evidence for this comes mainly from two sources within Holy Tradition, the Bible (in order to cause the victim to die faster their legs were broken so they could not support their weight and would suffocate) and iconography (all early depictions of the crucifixion show this arrangement, not the later with feet on top with single nail). It has also been pointed out by some experts that the nailed hands of a body crucified in the manner often shown in modern secular art would not support the weight of the body and would tear through. A platform for the feet would relieve this problem. The bottom bar is slanted for two reasons, to represent the very real agony which Christ experienced on the cross (a refutation of Docetism) and to signify that the thief on Christ's right chose the right path while the thief on the left did not. Other crosses associated with the Orthodox church are the more traditional single-bar crosses, budded designs, the Jerusalem cross (cross pattée), Celtic crosses, and others. [edit] ServicesThe services of the church are properly conducted each day following a rigid, but constantly changing annual schedule (i.e., parts of the service remain the same while others change depending on the day of the year). Services are conducted in the church and involve both the clergy and faithful. Services cannot properly be conducted by a single person, but must have at least one other person present (i.e. a Priest cannot celebrate alone, but must have at least a Chanter present and participating). Usually, all of the services are conducted on a daily basis only in monasteries and cathedrals, while parish churches might only do the services on the weekend and major feast days. On certain Great Feasts (and, according to some traditions, every Sunday) a special All-Night Vigil (Agrypnia) will be celebrated from late at night on the eve of the feast until early the next morning. Because of its festal nature it is usually followed by a breakfast feast shared together by the congregation. Services, especially the Divine Liturgy, can only be performed once a day on a single altar (some churches have multiple altars in order to accommodate large congregations). Each priest may only celebrate the Divine Liturgy once a day. From its Jewish roots, the liturgical day begins at sundown. The traditional daily cycle of services is as follows:
The Divine Liturgy is the celebration of the Eucharist. Although it is usually celebrated between the Sixth and Ninth Hours, it is not considered to be part of the daily cycle of services, as it occurs outside the normal time of the world. The Divine Liturgy is not celebrated on weekdays during the preparatory season of Great Lent and in some places during the lesser fasting seasons either. Reserve communion is prepared on Sundays and is distributed during the week at the Liturgy of the Presanctified Gifts. This daily cycle services are conceived of as both the sanctification of time (chronos, the specific times during which they are celebrated), and entry into eternity (kairos). They consist to a large degree of litanies asking for God's mercy on the living and the dead, readings from the Psalter with introductory prayers, troparia, and other prayers and hymns surrounding them. The Psalms are so arranged that when all the services are celebrated the entire Psalter is read through in their course once a week, and twice a week during Great Lent when the services are celebrated in an extended form. [edit] ChantingOrthodox services are sung nearly in their entirety. Services consist in part of a dialogue between the clergy and the people (often represented by the choir or the Psaltis Cantor (church)). In each case the prayers are 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. Because the human voice is seen as the most perfect instrument of praise, musical instruments (organs, guitars, etc.) are not generally used to accompany the choir. 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.[32] 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. It should also be noted that in the Russian tradition there have been some very famous composers of Church music such as Tchaikovsky and Rachmaninoff; and many Church tones can likewise be seen influencing their music. [edit] IncenseAs part of the legacy handed down from its Judaic roots, incense is used during all services in the Eastern Orthodox Church as an offering of worship to God as it was done in the Jewish First and Second Temples in Jerusalem (Exodus chapter 30). Traditionally, the base of the incense used is the resin of Boswellia thurifera, also known as frankincense, but the resin of fir trees has been used as well. It is usually mixed with various floral essential oils giving it a sweet smell. Incense represents the sweetness of the prayers of the saints rising up to God (Psalm 141:2, Revelation 5:8, 8:4). The incense is burned in an ornate golden censer that hangs at the end of three chains representing the Trinity. In the Greek tradition there are 12 bells hung along these chains representing the 12 apostles (usually no bells in Slavic tradition). The censer is used (swung back and forth) by the priest/deacon to venerate all four sides of the altar, the holy gifts, the clergy, the icons, the congregation, and the church structure itself. [edit] MysteriesAccording to Orthodox theology, the purpose of the Christian life is to attain theosis, the mystical union of man with God. This union is understood as both collective and individual. St. Athanasius of Alexandria, wrote concerning the Incarnation that, "He (Jesus) was made man that we might be made god (θεοποιηθῶμεν)".[33] See 2 Peter 1:4, John 10:34–36, Psalm 82:6. The entire life of the church is oriented towards making this possible and facilitating it. In the Orthodox Church the terms “Mystery” or “The Mysteries” refer to the process of theosis. While it is understood that God theoretically can do anything instantly and invisibly, it is also understood that he generally chooses to use material substance as a medium in order to reach people. The limitations are those of mankind, not God. Matter is not considered to be evil by the Orthodox. Water, oil, bread, wine, etc., all are means by which God reaches out to allow people to draw closer to him. How this process works is a “Mystery”, and cannot be defined in human terms. These Mysteries are surrounded by prayer and symbolism so that their true meaning will not be forgotten. Those things which in the West are often termed Sacraments or sacramentals are known among the Orthodox as the Sacred Mysteries. While the Roman Catholic Church numbers seven Sacraments, and many Protestant groups list two (Baptism and the Eucharist) or even none, the Orthodox do not limit the number. However, for the sake of convenience, catechisms will often speak of the seven Great Mysteries. Among these are Holy Communion (the most direct connection), Baptism, Chrismation, Confession, Unction, Matrimony, and Ordination. But the term also properly applies to other sacred actions such as monastic Tonsure or the blessing of holy water, and involves fasting, almsgiving, or an act as simple as lighting a candle, burning incense, praying or asking God's blessing on food.[34] [edit] BaptismBaptism is the mystery which transforms the old sinful man into the new, pure man; the old life, the sins, any mistakes made are gone and a clean slate is given. Through baptism one is united to the Body of Christ by becoming a member of the Orthodox Church. During the service water is blessed. The catechumen is fully immersed in the water 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.[35] Properly a new name is given, which becomes the person's name. Children of Orthodox families are normally baptized shortly after birth. Converts to Orthodoxy (even converts from other Christian denominations)[citation needed] are usually formally baptized into the Orthodox Church though exceptions are sometimes made. Those who have left Orthodoxy and adopted a new religion, if they return to their Orthodox roots are usually received back into the church through the mystery of Chrismation. Properly, the mystery of baptism is administered by bishops and priests; however, in emergencies any Orthodox Christian can baptize.[36] In such cases, should the person survive the emergency, it is likely that the person will be properly baptized by a priest at some later date. This is not considered to be a second baptism, nor is it imagined that the person is not already Orthodox, but rather it is a fulfillment of the proper form. The service of baptism used in Orthodox churches has remained largely unchanged for over 1500 years. This fact is witnessed to by St. Cyril of Jerusalem (d. 386), who, in his Discourse on the Sacrament of Baptism, describes the service in much the same way as is currently in use. [edit] ChrismationChrismation (sometimes called confirmation) is the mystery by which a baptized person is granted the gift of the Holy Spirit through anointing with Holy Chrism.[37] 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.[38] 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.[39] A baptized and Chrismated Orthodox Christian is a full member of the Church, and may receive the Eucharist regardless of age.[39] The creation of Chrism may be accomplished by any bishop at any time, but usually is done only once a year, often when a synod of bishops convenes for its annual meeting. (Some autocephalous churches get their chrism from others.) Anointing with it substitutes for the laying-on of hands described in the New Testament, even when an instrument such as a brush is used.[40] [edit] FastingThe number of fast days varies from year to year, but in general the Orthodox Christian can expect to spend a little over half the year fasting at some level of strictness. There are spiritual, symbolic, and even practical reasons for fasting. In the Fall from Paradise mankind became possessed by a carnal nature; that is to say, he became inclined towards the passions. Through fasting, Orthodox Christians attempt to return to the relationship of love and obedience to God enjoyed by Adam and Eve in Paradise in their own lives, by refraining from carnal practices, by bridling the tongue (James 3:5–6), confession of sins, prayer and almsgiving. Fasting is seen as purification and the regaining of innocence. Through obedience to the Church and its ascetic practices the Orthodox Christian seeks to rid himself or herself of the passions (The desires of our fallen carnal nature). All Orthodox Christians are expected to fast following a prescribed set of guidelines. They do not view fasting as a hardship, but rather as a privilege and joy. The teaching of the Church fixes both the times and the amount of fasting that is expected as a minimum for every member. For greater ascesis, some may choose to go without food entirely for a short period of time. A complete three-day fast at the beginning and end of a fasting period is not unusual, and some fast for even longer periods, though this is usually practiced only in monasteries. In general, fasting means abstaining from meat and meat products, dairy (eggs and cheese) and dairy products, fish, olive oil, and wine. Wine and oil — and, less frequently, fish — are allowed on certain feast days when they happen to fall on a day of fasting; but animal products and dairy are forbidden on fast days, with the exception of "Cheese Fare" week which precedes Great Lent, during which dairy products are allowed. Wine and oil are usually also allowed on Saturdays and Sundays during periods of fast. In some Orthodox traditions, caviar is permitted on Lazarus Saturday, the Saturday before Palm Sunday, although the day is otherwise a fast day. Married couples also abstain from sexual relations on fast days, that they may devote themselves to prayer (I Corinthians 7:5). While it may seem that fasting in the manner set forth by the Church is a strict rule, there are circumstances where a person's spiritual guide may allow a dispensation because of some physical necessity (e.g. those who are pregnant or infirm, the very young and the elderly, or those who have no control over their diet, such as prisoners or soldiers). The time and type of fast is generally uniform for all Orthodox Christians; the times of fasting are part of the ecclesiastical calendar, and the method of fasting is set by the Holy Canons and Sacred Tradition. There are four major fasting periods during the year:
In addition to these fasting seasons, Orthodox Christians fast on every Wednesday (in commemoration of Christ's betrayal by Judas Iscariot) and Friday (in commemoration of his Crucifixion) throughout the year. Monastics often fast on Mondays (in imitation of the Angels, who are commemorated on that day in the weekly cycle, since monastics are striving to lead an angelic life on earth, and angels neither eat nor drink). Orthodox Christians who are preparing to receive the Eucharist do not eat or drink at all from midnight until after taking Holy Communion. A similar total fast is expected to be kept on the Eve of Nativity, the Eve of Theophany (Epiphany), Great Friday and Holy Saturday for those who can do so. There are other individual days observed as fasts (though not as days of total fasting) no matter what day of the week they fall on, such as the Beheading of St. John the Baptist on August 29 and the Exaltation of the Holy Cross on September 14. Strict fasting is canonically forbidden on Saturdays and Sundays due to the festal character of the Sabbath and the Resurrection, respectively. On those days wine and oil are permitted even if abstention from them would be otherwise called for. Holy Saturday is the only Saturday of the year where a strict fast is kept. There are also four periods in the liturgical year during which no fasting is permitted, even on Wednesday and Friday. These fast-free periods are:
When certain feast days fall on fast days, the fasting laws are lessened to a certain extent, to allow some consolation in the trapeza (refectory) for the longer services, and to provide an element of sober celebration to accompany the spiritual joy of the feast. It is considered a greater sin to advertise one's fasting than not to participate in the fast. Fasting is a purely personal communication between the Orthodox Christian and God. If one has health concerns, or responsibilities that cannot be fulfilled because of fasting, then it is perfectly permissible not to fast. An individual's observance of the fasting laws is not to be judged by the community (Romans 14:1–4), but is a private matter between him and his Spiritual Father or Confessor. [edit] 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. As with fasting, bragging about the amounts given for charity is considered anywhere from extremely rude to sinful. [edit] Holy CommunionThe Eucharist is at the center of Orthodox Christianity. In practice, it is the partaking of the Body and Blood of Jesus Christ in the midst of the Divine Liturgy with the rest of the church. The bread and wine are believed to become the genuine Body and Blood of the Christ Jesus through the operation of the Holy Spirit. The Eastern Orthodox Church has never described exactly how this occurs, or gone into the detail that the Roman Catholic Church has 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".[41] Communion is given only to baptized, Chrismated Orthodox Christians who have prepared by fasting, prayer, and confession. The priest will administer the Gifts with a spoon, called a "cochlear", directly into the recipient's mouth from the chalice.[42] From baptism young infants and children are carried to the chalice to receive Holy Communion.[39] Because of the Orthodox understanding of man’s fallen nature in general those who wish to commune prepare themselves in a way that reflects man in paradise. First, the individual prepares by having his confession heard and the prayer of repentance read over him by a priest. The person fasts from animal products for a number of days prior (usually from Wednesday on) in order to live like Adam in the garden eating only fruits and vegetables. He refrains from sexual relations with his spouse since Adam and Eve did not have sex before the fall.[citation needed] Likewise he will refrain from communion should he have a nocturnal emission or, if it is a woman, she is menstruating since both of these are signs of our fallen nature.[citation needed] The person will increase their prayer rule adding the prescribed prayers in preparation for communing. Finally, the person will fast completely from food and drink from the evening of the previous day (usually sunset on Saturday if communing Sunday). [edit] RepentanceOrthodox Christians w | ||||||||||||
