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The Eastern Orthodox Church is the second largest single Christian communion in the world. It is considered by its adherents to be the very same Church established by Christ and his Apostles. It is composed of numerous 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.
[edit] A Note on 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. When one considers the name of the Church one must place it within its historical context. From the beginning Christians referred to their Church as the One, Holy, Catholic and Apostolic Church. While today, a number of other Churches also lay claim to this title (The Roman Catholic Church, the Anglican Communion, the Assyrian Church, the Coptic Church, and others), the Orthodox Church sees these other Churches as break-away groups; the Assyrians and Copts broke from the church after the first few centuries and the Roman Catholics in the 11th century (see: East-West Schism). The term “Orthodox” translates from the Greek to mean “Correctly Believing” or "Correctly Glorifying God" (from orthos = correct, right & the verb "dokeo,-o" = I see, I believe or "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 their theology, which is the same across the board, but because each congregation is governed by its local bishop (or synod of bishops), differences in style and custom are common between countries. These local customs are referred to as differences in “Typica” and are perfectly acceptable within the Church since they do not conflict with the Theology. 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. Because of theological and spiritual unity and because of their devotion to the original teachings and traditions of the Christian faith; the Orthodox consider themselves to be the only valid continuation of the original One, Holy, Catholic, and Apostolic Church. 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 leadership
The 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 Archbishop, or "Patriarch" of Constantinople (essentially an honorary title) as a leader equivalent or comparable to a Pope in the Catholic Church is 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 remain inviolate. Bishops are equal in authority and cannot interfere in each others' territory. 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, however, a number of times when heretical ideas arose to challenge the Orthodox faith and it was necessary to convene a general or "Great" council of all available bishops. 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. These councils did not create the doctrines of the church but rather compared the new ideas to the traditional beliefs of the Church. Ideas that were not supported by the traditions of the church were deemed heresy and expunged from the church. 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 the old Roman capital, the Pope of Rome, though not present at all of the councils, was considered to be president of the council and thus called “First Among Equals”. One of the decisions made by the second council and supported by later councils was that the Patriarch of Constantinople, since Constantinople was the "New Rome", should be given the honor of second in rank. Later, because of the split with Rome, the honor of presiding over these general councils was transferred to the Ecumenical Patriarch of Constantinople, primus inter pares (first among equals), reflecting his spiritual leadership of the Orthodox world. He is not, however, considered to be the head or leader of the church, being equal to the other ancient Patriarchs of Alexandria, Antioch, and Jerusalem, as well as the rest of the autocephalous Orthodox churches in Russia, Georgia, Serbia, Romania and Bulgaria. The Patriarch of Tbilissi (Georgia) is also called a "Catholicos". [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.[1] The most common estimates of the number of Eastern Orthodox Christians worldwide is approximately 225-300 million individuals in addition 400 million non-goers total is 700 million+ orthodox world wide..[2][3] Orthodoxy is the largest single religious faith in Belarus (88%), Bulgaria (83%), FYROM (80%), Republic of Cyprus (80%), Georgia (89%), Greece (98%), Moldova (98%), Montenegro (84%)[citation needed], Romania (87%), Serbia (84%),[4], Russia (80%), [5]and Ukraine (80%).[6] The number of Eastern Orthodox adherents represents about 39% of the population in Bosnia and Herzegovina. As the dominant religion in northern Kazakhstan, it represents 44% of the Kazakhstan, and 4% of Lithuania, 9% of Latvia[citation needed], and 13% of the Estonian population. Large Christian Orthodox communities exist in the middle eastern countries of Israel/Palestine (including the West Bank and Gaza), Lebanon, Syria and Jordan (some families can 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 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. [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.[7] Orthodox doctrine regarding the Holy Trinity is summarized in the Symbol of Faith.[8] 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, not a real one. The God who is transcendent and the God who touches us are one and the same.[9]. [edit] Sin, salvation and the incarnationHuman nature, before the fall of man, was pure and innocent. When Adam and Eve disobeyed God in the Garden of Eden, they introduced a new element into the world (i.e. sin and corruption) which tainted all of Creation. Succumbing to sin and temptation prevented man from participation in the Kingdom of Heaven thus, all people from the beginning until Christ were prevented from entering into the Kingdom of 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, he bridges human nature to the divine; to the Orthodox this is salvation, coined in the term "theosis" and was the true state for which man was created. It applies to all of mankind, both the living and the 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." Christ’s salvific act worked retroactively back to the beginning of time thus saving all the righteous people from the bonds of sin and death. [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 all mankind. Through these events, he released mankind from the bonds of Hell and then came back to the living as man and God. That each individual human may partake of this immortality, which would have been impossible without the Resurrection, is the main promise held out by God in his New Testament with mankind, according to Orthodox Christian tradition. Every holy day of the Orthodox liturgical year relates to the Resurrection directly or indirectly. Every Sunday of the year is dedicated to celebrating the Resurrection and the triune. 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.[10] 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.[11] The primary and authoritative witness to Holy Tradition is the Bible, texts written or approved by the apostles to record revealed truth and the early history of the Church. Because of the Bible's inspired origin, it is regarded as central to the life of the Church. Scriptures are understood to contain some historical facts, poetry, idiom, metaphor, simile, moral fable, parable, prophecy, and wisdom literature. Because of this the scriptures are never used for personal interpretation. The Bible is always interpreted within the context of Holy Tradition, which gave birth to it and canonized it. Orthodox Christians maintain that belief in a doctrine of sola scriptura would most certainly 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 understand the Bible correctly is within the Orthodox Church.[12] 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 the whole consensus of them together will give one a proper understanding of the Bible and Christian doctrine.[13] [edit] Growth vs. ChangeFrom the moment Christ was baptized and he began to gather his apostles 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 to her. The Apostles appointed overseers (Bishops) and assistants (Deacons and Deaconesses) to further the administration of the Church. Later still the territories of these Bishops grew too large for them to administer alone and so they created Presbyters who could function in their place as long as they held to the policies created by the Church through the bishops. As the Church grew so did the complexity of this administration. 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 the teachings of the Church. Saints arose to clarify and expand the teachings of the Church. God revealed truth through the workings of the Church through time. Heresies arose to challenge the Church and were exposed for what they were by comparing them to the Truths sustained by the traditions of the Church. All of this is seen by the Orthodox to represent Growth, but not Change. The Church has never changed from its original state. Truth has been revealed and more complexity has been realized, but change has never occurred. [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 man’s fall. They also feel 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 to us as particularly good examples for us to learn from either their teachings or their lives. When a Saint is revealed and ultimately recognized by a large portion of the Church a service of official recognition (glorification) is celebrated for the saint. This does not “make” the person a saint, it merely recognizes him and announces it to the rest of the Church. A day is prescribed for the saint’s celebration, hymns are 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 worshipped, 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.[14] Preeminent 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 cooperated 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 giving birth to God incarnate, that she was not harmed, that she felt no pain, 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 "father" was). Because of her unique place in salvation history, she is honored above all other saints and especially venerated for the great work that God accomplished through her.[15] 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 saints' relics, often including healing from disease and injury. The veneration and miraculous nature of relics continues from Biblical times.[16] [edit] Eschatology
Orthodox Christians believe that when a person dies his soul is “temporarily” separated from his 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 concept of Purgatory). 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.[17] 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.[18] 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. 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 by them to be a mystery. Speculation on the contents of this text are minimal and it is never read in church as part of the regular order of services. Those theologians who have delved into its pages tend to be amillenniaist 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). And while 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 to remind the faithful as they leave to be vigilant in their struggle against sin. Likewise it is often painted on the walls of the Trapeza (refectory, the room in a monastery where the monastics eat their meals) to inspire sobriety and dis-attachment from worldly things. 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. Because of this, most Orthodox Churches are rectangular in design. Another popular shape, especially for churches with large choirs is cruciform or cross-shaped. Architectural patterns may vary in shape and complexity, with chapels sometimes added around the main church, or triple altars (Liturgy may only be performed once a day on any particular altar), but in general, the symbolic layout of the church remains the same. The origin of the layout of each Orthodox church is based on Solomon's Temple with the Holy of Holies being separated by the iconostasis or templon. 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 either 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, when one considers the family unit the husband dominates the relationship. So, in order to emphasize our relationship is with God and not each other, the family unit is broken up. Men and women stand equally before God, equal distance from the altar, male dominance is de-emphasized). In general, men and women dress modestly with little jewelry or make-up. Women cover their heads as prescribed by St. Paul. Children are considered full members of the Church and stand attentive and quiet during services. There may be a choir area on either 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 center of this wall is the “Beautiful Gate” through which only the clergy may pass. There are access doors on either side usually with icons of the Archangels on them. In the center 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. [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 worn, and background details. Icon painting, in general, is not an opportunity for artistic expression, though each iconographer brings his own 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, idiosyncratic and creative traditions of Western European religious art are largely lacking in Orthodox iconography before the 17th century, when Russian iconography was strongly influenced by religious paintings and engravings from both Protestant and Catholic Europe. Greek iconography also began to take on a strong romantic western influence for a period and the difference between some Orthodox icons and western religious art began to vanish. More recently there has been a strong trend of returning to the more traditional and symbolic representations. 
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 lead 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 utilizes the following logic: Before Christ, God took human form no material depiction was possible and therefore blasphemous even to contemplate. Once Christ became human, he was able to be depicted. And because he 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, honor or veneration of the icon always passes to its archetype. Following this reasoning through, 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.[19] 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 with 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 symbolize the Light of the World which is Christ. Tales of miraculous icons that moved, spoke, cried, bled, or gushed fragrant myrrh are not uncommon, though it has always been considered that the message of such an event was for the immediate faithful involved and therefore does not usually attract crowds. Some miraculous icons whose reputations span long periods of time nevertheless become objects of pilgrimage along with the places where they are kept. As several Orthodox theologians and saints have explored in the past, the icons' miraculous nature is found not in the material, but in the glory of the saint who is depicted in the icon. The icon is a window, in the words of St Paul Florensky, that actually participates in the glory of what it represents. This is why several icons are believed to bleed myrrh, which is a physical manifestation of the uncreated holy spirit. 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). 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.[20] 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)".[21] 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.[22] [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.[23] 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.[24] 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.[25] 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.[26] 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.[27] A baptized and Chrismated Orthodox Christian is a full member of the Church, and may receive the Eucharist regardless of age.[27] 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.[28] [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 to not 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".[29] 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 directly into the recipient's mouth from the chalice.[30] From baptism young infants and children are carried to the chalice to receive Holy Communion.[27] [edit] RepentanceOrthodox Christians who have committed sins but repent of them, and who wish to reconcile themselves to God and renew the purity of their original baptisms, confess their sins to God before a spiritual guide who offers advice and direction to assist the individual in overcoming their sin. Parish priests commonly function as spiritual guides, but such guides can be any person, male or female, who has been given a blessing to hear confessions. Spiritual guides are chosen very carefully as it is a mandate that once chosen, they must be obeyed. Having confessed, the penitent then has his or her parish priest read the prayer of repentance over them. Sin is not viewed by the Orthodox as a stain on the soul that needs to be wiped out, or a legal transgression that must be set right by a punitive sentence, but rather as a mistake made by the individual with the opportunity for spiritual growth and development. An act of Penance (epitemia), if the spiritual guide requires it, is never formulaic, but rather is directed toward the individual and their particular problem, as a means of establishing a deeper understanding of the mistake made, and how to effect its cure. Though it sounds harsh, temporary excommunication is fairly common (The Orthodox require a fairly high level of purity in order to commune, therefore certain sins make it necessary for the individual to refrain from communing for a period). Confession and repentance are required in order to raise the individual to a level capable of communing (though no one is truly worthy). Because full participatory membership is granted to infants, it is not unusual for even small children to confess; though the scope of their culpability is far less than an older child, still their opportunity for spiritual growth remains the same. [edit] Marriage
Marriage, within the Orthodox Church is seen as an act of God in which He sanctifies the joining of man and woman into one. First and foremost this joining is seen as a dispensation allowed by God for the mutual comfort and support of the individuals involved. While procreation and the perpetuation of the species is seen as important, what is more important is the bond of love between the husband and wife as this is a reflection of our ultimate union with God. Although difficult to accurately measure, the divorce rate in the Orthodox Church seems to be lower than that of the societal averages where its members reside, comprising at least 14% of marriages performed but probably somewhat higher due to civil divorces obtained without an accompanying ecclesiastical divorce.[31] The Church does recognize that there are occasions when it is better that couples do separate. It remains the decision of one's Bishop if they should desire to marry again if they will be permitted to do so. Generally widows may remarry as well as some divorced. A man is not permitted to be a priest if he or his wife have ever been divorced. If a person is undergoing a second marriage because of a divorce the sacrament is different and contains prayers or repentance for the first failed marriage. The Mystery of Marriage in the Orthodox Church has two distinct parts: The Betrothal and The Crowning. The Betrothal includes: The exchange of the rings, the procession, the declaration of intent, and the lighting of candles. The Crowning includes: The readings from the epistle and gospel, the Blessing of the Common Cup, and the Dance of Isaiah (the bride and groom are led around the table 3 times), and then the Removal of the Crowns. There is no exchange of vows. There is a set expectation of the obligations incumbent on a married couple, and whatever promises they may have privately to each other are their responsibility to keep. The ceremony ends with the reading of Benedictions to and the Greeting of the Couple. [edit] MonasticismAll Orthodox Christians are expected to participate in at least some ascetic works, in response to the commandment of Christ to "come, take up the cross, and follow me." (Mark 10:21 and elsewhere) They are therefore all called to imitate, in one way or another, Christ himself who denied himself to the extent of literally taking up the cross on the way to his voluntary self-sacrifice. However, laypeople are not expected to live in extreme asceticism since this is close to impossible while undertaking the normal responsibilities of worldly life. Those who wish to do this therefore separate themselves from the world and live as monastics: monks and nuns. As ascetics par excellence, using the allegorical weapons of prayer and fasting in spiritual warfare against their passions, monastics hold a very special and important place in the Church. This kind of life is often seen as incompatible with any kind of worldly activity including that which is normally regarded as virtuous. Social work, school teaching, and other such work is therefore usually left to laypeople. 
There are three main types of monastics. Those who live in monasteries under a common rule are coenobitic. Each monastery may formulate its own rule, and although there are no religious orders in Orthodoxy some respected monastic centers such as Mount Athos are highly influential. Eremitic monks, or hermits, are those who live solitary lives. It is the yearning of many who enter the monastic life to eventually become solitary hermits. This most austere life is only granted to the most advanced monastics and only when their superiors feel they are ready for it. Hermits are usually associated with a larger monastery but live in seclusion some distance from the main compound. Their local monastery will see to their physical needs, supplying them with simple foods while disturbing them as little as possible. In between are those in semi-eremitic communities, or sketes, where one or two monks share each of a group of nearby dwellings under their own rules and only gather together in the central chapel, or kyriakon, for liturgical observances. The spiritual insight gained from their ascetic struggles make monastics preferred for missionary activity. Bishops are almost always chosen from among monks, and those who are not generally receive the monastic tonsu | ||||||||
