Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.
- Romans 15:7
FAQs
Icons depict various people and events in the lives of the saints or Christ. They have been used in the Church from very early on to remember and honor important people in Church history. People kiss the icons to venerate them, but our theology teaches that the honor given to them passes to the saint depicted. They are venerated, but never worshiped, as worship is given to God alone.
The Liturgy means “the work of the people”. The priest is leading the service, but the people are actively participating in it with the priest. We are all facing the same direction worshiping together. It should not be seen as a priest standing on stage and performing for an audience, which may be the impression people get when a priest is facing towards them. All people are encouraged to sing the parts they know and to say all of the people’s parts. The white liturgy books in the pews will show which parts are to be said by the priest and which parts are to be said by the people.
The use of incense is a continuation of its usage since Old Testament times in the Temple. The rising smoke symbolizes our prayers rising to God, and the scent indicates that it is sweet and pleasing to Him.
For the most part, just observe what other people are doing and learn to do those things. The exception to this is receiving the Eucharist, or communion, towards the end of the service. This should only be received by those already baptized and chrismated in the Orthodox Church. At this time a visitor can either stay in the pew, or come up and say “father, bless” to let the priest know that only a blessing should be given. If you do come up for a blessing, feel free to grab a piece of blessed bread, called “antidoron”, which means “instead of the gifts”. This is also given out at the very end.
No, the name “Greek Orthodox” can cause confusion in this regard. The name “Greek Orthodox” is synonymous with “Eastern Orthodox” and refers to the portion of the Church, largely in the eastern and Greek speaking part of the empire, which remained with one of the Patriarchs other than the Roman Patriarch, or Pope. Those who stayed with the Pope became known as Roman Catholic, while those who stayed with the other Patriarchs became known as Eastern Orthodox or Roman Orthodox. Just as one does not need to be Italian to be Catholic, one does not need to be Greek to be Orthodox. For more information, CLICK HERE.
To become Orthodox, the first step is to start attending an Orthodox Church. The faith is primarily lived and experienced, not read about. Here we have Orthodoxy 101 after the liturgy on most Sundays, where interested people learn more about the faith over a period of time until they are prepared for baptism or chrismation, at which point they become full members.
What Is Orthodoxy?
Christ founded a Church through His apostles. His apostles in turn appointed bishops as their successors through the laying on of hands. Ever since then, the Church has been led and administered by bishops who descend from an unbroken chain of successors back to the apostles. For the first thousand years, this Church was largely unified, but around a thousand years ago there was a schism between east and west, with the west now being called “Roman Catholic” and the east being called “Orthodox”. It is the teaching of the Orthodox Church that this is the one true Church founded by Christ and that it is through the sacraments of this Church that a person grows in their relationship with God towards the goal of eternal salvation.
Sacraments
The Meaning and Importance of Liturgical Life
One of the best-known prayers of the Orthodox Church speaks of the spirit of God being “present in all places and filling all things.” This profound affirmation is basic to Orthodoxy’s understanding of God and His relationship to the world. We believe that God is truly near to us. Although He cannot be seen, God is not detached from His creation. Through the persons of The Risen Christ and the Holy Spirit, God is present and active in our lives and in the creation about us. All our life and the creation of which we are an important part, points, to and reveals God.
There are special experiences in our corporate life as Orthodox Christians when the perception of God’s presence and actions is heightened and celebrated. We call these events of the Church Sacraments. Traditionally, the Sacraments have been known as Mysteries in the Orthodox Church. This description emphasizes that in these special events of the Church, God discloses Himself through the prayers and actions of His people.
Not only do the Sacraments disclose and reveal God to us, but also they serve to make us receptive to God. All the Sacraments affect our personal relationship to God and to one another. The Holy Spirit works through the Sacraments. He leads us to Christ who unites us with the Father. By participating in the Sacraments, we grow closer to God and to receive the gifts of the Holy Spirit. This process of deification, or theosis, as it is known by Orthodoxy, takes place not in isolation from others, but within the context of a believing community. Although the Sacraments are addressed to each of us by name, they are experiences which involve the entire Church.
The Sacraments of the Orthodox Church are composed of prayers, hymns, scripture lessons, gestures and processions. Many parts of the services date back to the time of the Apostles. The Orthodox Church has avoided reducing the Sacraments to a particular formula or action. Often, a whole series of sacred acts make up a Sacrament. Most of the Sacraments use a portion of the material of creation as an outward and visible sign of God’s revelation. Water, oil, bread and wine are but a few of the many elements which the Orthodox Church employs in her Worship. The frequent use of the material of creation reminds us that matter is good and can become a medium of the Spirit. Most importantly, it affirms the central truth of the Orthodox Christian faith: that God became flesh in Jesus Christ and entered into the midst of creation thereby redirecting the cosmos toward its vocation to glorify its Creator.
The Holy Eucharist, which is known as the Divine Liturgy, is the central and most important worship experience of the Orthodox Church. Often referred to as the “Sacrament of Sacraments”, it is the Church’s celebration of the Death and Resurrection of Christ offered every Sunday and Holy day. All the other Sacraments of the Church lead toward and flow from the Eucharist, which is at the center of the life of the Church. The previous pamphlet in this series was devoted to the meaning and celebration of the Eucharist in the Orthodox Church.
The Sacrament of Baptism incorporates us into the Church, the Body of Christ, and is our introduction to the life of the Holy Trinity. Water is a natural symbol of cleansing and newness of life. Through the three-fold immersion in the waters of Baptism in the Name of the Holy Trinity, one dies to the old ways of sin and is born to a new life in Christ. Baptism is one’s public identification with Christ Death and victorious Resurrection. Following the custom of the early Church, Orthodoxy encourages the baptism of infants. The Church believes that the Sacrament is bearing witness to the action of God who chooses a child to be an important member of His people. From the day of their baptism, children are expected to mature in the life of the Spirit, through their family and the Church. The Baptism of adults is practiced when there was no previous baptism in the name of the Holy Trinity.
The Sacrament of Chrismation (Confirmation) immediately follows baptism and is never delayed until a later age. As the ministry of Christ was enlivened by the Spirit, and the preaching of the Apostles strengthened by the Spirit, so is the life of each Orthodox Christian sanctified by the Holy Spirit. Chrismation, which is often referred to as one’s personal Pentecost, is the Sacrament which imparts the Spirit in a special way.
In the Sacrament of Chrismation, the priest anoints the various parts of the body of the newly-baptized with Holy Oil saying: “The seal of the gifts of the Holy Spirit.” The Holy Oil, which is blessed by the bishop, is a sign of consecration and strength. The Sacrament emphasizes the truths that not only is each person a valuable member of the Church, but also each one is blessed by the Spirit with certain gifts and talents. The anointing also reminds us that our bodies are valuable and are involved in the process of salvation.
The Sacraments of initiation always are concluded with the distribution of Holy Communion to the newly-baptized. Ideally, this takes place within the celebration of the Divine Liturgy. This practice reveals that Orthodoxy views children from their infancy as important members of the Church. There is never time when the young are not part of God’s people.
As members of the Church, we have responsibilities to one another and, of course, to God. When we sin, or relationship to God and to others distorted. Sin is ultimately alienation from God, from our fellow human beings, and from our own true self which is created in God’s image and likeness.
Confession is the Sacrament through which our sins are forgiven, and our relationship to God and to others is restored and strengthened. Through the Sacrament, Christ our Lord continues to heal those broken in spirit and restore the Father’s love those who are lost. According to Orthodox teaching, the penitent confess to God and is forgiven by God. The priest is the sacramental witness who represents both Christ and His people. The priest is viewed not as a judge, but as a physician and guide. It is an ancient Orthodox practice for every Christian to have a spiritual father to whom one turns for spiritual advice and counsel. Confession can take place on any number of occasions. The frequency is left the discretion of the individual. In the event of serious sin, however, confession is a necessary preparation for Holy Communion.
God is active in our lives. It is He who joins a man and a woman in a relationship of mutual love. The Sacrament of Marriage bears witness to His action. Through this Sacrament, a man and a woman are publicly joined as husband and wife. They enter into a new relationship with each other, God, and the Church. Since Marriage is not viewed as a legal contract, there are no vows in the Sacrament. According to Orthodox teachings, Marriage is not simply a social institution, it is an eternal vocation of the kingdom. A husband and a wife are called by the holy Spirit not only to live together but also to share their Christian life together so that each, with the aid of the other, may grow closer to God and become the persons they are meant to be. In the Orthodox Marriage Service, after the couple have been betrothed and exchanged rings, they are crowned with “crowns of glory and honor” signifying the establishment of a new family under God. Near the conclusion of the Service, the husband and wife drink from a common cup which is reminiscent of the wedding of Cana and which symbolized the sharing of the burdens and joys of their new life together.
The Holy Spirit preserved the continuity of the Church through the Sacrament of Holy Orders. Through ordination, men who have been chosen from within the Church are set apart by the Church for special service to the Church. Each is called by God through His people to stand amid the community, as pastor and teacher, and as the representative of the parish before the Altar. Each is also a living icon of Christ among His people. According to Orthodox teaching, the process of ordination begins with the local congregation; but the bishop alone, who acts in the name of the universal Church, can complete the action. He does so with the invocation of the Holy Spirit and the imposition of his hands on the person being ordained.
Following the custom of the Apostolic Church, there are three major orders each of which requires a special ordination. These are Bishop, who is viewed as a successor of the Apostles, Priest and Deacon, who act in the name of the Bishop. Each order is distinguished by its pastoral responsibilities. Only a Bishop may ordain. Often, other titles and offices are associated with the three orders. The Orthodox Church permits men to marry before they are ordained. Since the sixth century, Bishops have been chosen from the celibate clergy.
When one is ill and in pain, this can very often be a time of life when one feels alone and isolated. The Sacrament of the Anointing of the Sick, or Holy Unction as it is also known, remind us that when we are in pain, either physical, emotional, or spiritual, Christ is present with us through the ministry of his Church. He is among us to offer strength to meet the challenges of life, and even the approach of death.
As with Chrismation, oil is also used in this Sacrament as a sign of God’s presence, strength, and forgiveness. After the reading of seven epistle lessons, seven gospel lessons and the offering of seven prayers, which are all devoted to healing, the priest anoints the body with the Holy Oil. Orthodoxy does not view this Sacrament as available only to those who are near death. It is offered to all who are sick in body, mind, or spirit. The Church celebrates the Sacrament for all its members during Holy week on Holy Wednesday.
The Orthodox Church has never formally determined a particular number of Sacraments. In addition to the Eucharist she accepts the above six Mysteries as major Sacraments because they involve the entire community and most important are closely relation to the Eucharist. There are many other Blessings and Special Services which complete the major Sacraments, and which reflect the Church’s presence throughout the lives of her people. Some of these are discussed in the following pamphlet in this series.
Iconography
Iconostasis
Icons have always been very important in the history of the Orthodox Church. Orthodox theology teaches that icons are like windows to heaven, and that the honor shown to the icon passes to that which it depicts. This means that we do not honor the wood and paint which comprise the icon, but rather the saint depicted in it. It is also important to distinguish that icons are venerated, which means honored, but never worshiped. Worship is due to God alone.
In the past most people were illiterate, so the icons were also important because they were similar to a picture book. They taught various events described by scripture and Church tradition so that people could look around in the Church to learn about these events, or at least to serve as a starting point for people to ask clarifying questions.
The icons along the top row of the iconostasis summarize the earthly life of Christ.
- Six months after John the Forerunner’s conception, the Archangel Gabriel was sent by God to Nazareth, a town of Galilee, unto Mary the Virgin, who had come forth from the Temple a mature maiden. He announced to her that the Holy Spirit would come upon her and she would bear a child. This is called The Annunciation of the Theotokos, because “Theotokos” means “God bearer”.
- The nativity is the birth of Christ which we celebrate at Christmas. In this icon we see the shepherds, who came from the field to see Jesus on the night of his birth. Some people may wonder why the magi are not depicted here. The magi were not present at Christ’s birth, but rather arrived some time later when he was a small child in a house.
- The presentation of Christ in the Temple took place 40 days after His birth in accordance with the commandments of the Torah. His parents went there to make the required sacrifices. They met a man named Symeon, who had been told of the coming of Christ by the Holy Spirit. He prophesied about Christ “Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed.”
- Jesus was Baptized in the Jordan River by John the Baptist. The Holy Spirit descended upon Him in a form like a dove, as we see in this icon. Baptism is the sacrament by which a person enters into the Church and gains access to the other sacraments. It is normally accompanied by Chrismation, which is the giving of the Holy Spirit through anointing with holy oil.
- In accordance with the prophecy Zachariah, Jesus rode into Jerusalem on a Donkey. People received Him joyfully and laid palm fronds down in His path. It was there in Jerusalem that His death and resurrection would take place.
- The Transfiguration was an event in Jesus’ life where His divine glory was revealed to Sts. Peter, James, and John. He was arrayed in light and accompanied by Moses and Elijah, who represent the Law and the Prophets. A voice from heaven recognized Him as the Son of God.
- The Last Supper icon is typically located in the middle of the iconostasis so that it is above the altar table from the perspective of the congregation. This is because the sacrament of the Eucharist re-lives this event in the life of Christ; this is the primary purpose of the Divine Liturgy. Here Jesus told the apostles that the bread and wine are His body and blood given to them in the New Covenant.
- The Bridegroom Icon, also known as Extreme Humility, shows Christ in a crown of thorns, holding a reed and dressed in a scarlet robe. This icon comes before the Crucifixion icon because it shows how He was mocked prior to his execution.
- The Crucifixion icon depicts Christ on the cross with His mother and St. John the Theologian looking on. Out of the 12 apostles, only St. John stayed with Christ through His crucifixion and never fled.
- The Resurrection occurred on Sunday. His resurrection is remembered every Sunday, but most fully on Pascha. Pascha is the same word for Passover in Greek, as Pascha occurred on Passover. It is synonymous with Easter, although due to calendar differences it is typically held on a different day in the Orthodox Church as opposed to the Catholic and Protestant churches.
- In the Touching of Thomas icon we can see Jesus presenting Himself to the apostles after His resurrection. Because the apostle Thomas refused to believe He had risen, he is invited to see and feel the wounds of Christ from the nails and spear which pierced Him at the crucifixion. St. Thomas then proclaims “my Lord and my God!”
- The Ascension occurred when Jesus went up into Heaven in front of His apostles. Before Ascending into heaven, He told them to go and baptize, making disciples of all nations. The Orthodox Church today is one Church, with names like “Russian”, “Antiochian”, or “Greek” only specifying administrative jurisdictions, not separate churches.
- 50 days after His resurrection, the Holy Spirit came down onto His disciples, bestowing many spiritual gifts. “Pentecost” means “fiftieth”, because it is 49 days after Pascha, or 50 days when we include Pascha. It occurred as the apostles were celebrating Shavuot, a Jewish holiday which was already called Pentecost in Greek because it was 50 days after Passover.
A. This is a variation of the Annunciation icon as also seen on the top row of the Iconostasis.
B. The Dormition icon remembers the repose of the Theotokos. Church tradition tells us that the apostles were miraculously transported to be with Christ’s mother just before she passed away. After her passing, the disciples laid her in a tomb, but after three days it was found to be empty. This is also referred to as the Assumption of the Theotokos.
C. The Archangel Gabriel guards one of the deacon’s doors, which are the doors the altar boys and deacons use to come and go from the altar during services.
D. This is an icon of the Holy Trinity. Here on the left side of the iconostasis, between the Archangel and the Theotokos, an icon of the patron saint of the church is placed.
E. The Theotokos is always placed left of center in the iconostasis because she is second in honor only to Christ, who is placed right of center.
F. This icon is called “Platytera” which means “wider than the heavens”, because the Theotokos contained God within herself. Her open body language is meant to invite all into the Church. This icon is normally found in the back of the altar. In our church it can be viewed through the royal gate.
G. Christ is always right of center in the iconostasis as it is the most honored placement.
H. St. John the Baptist is always the second placement on the right, as he is the most honored saint after the Theotokos.
I. The Archangel Michael guards the other deacon’s door.
J. St. Athanasios was a critically important saint in the early Church. He helped to uphold the Orthodox view of Christ as being coeternal with the father and of one essence with the trinity.
K. This tapestry icon of St. John the Baptist shows him receiving a vision of the New Jerusalem as he wrote the Book of Revelation.
- Saint Basil is one of the four hierarchs typically found on the walls of the altar space. He codified a liturgy now practiced 10 times a year called The Liturgy of St. Basil.
- Saint John Chrysostom – Saint John was surnamed Chrysostom (“Golden-mouth”) because of his eloquence. He made exhaustive commentaries on the divine Scriptures and was the author of more works than any other Church Father, leaving us complete commentaries on the Book of Genesis, the Gospels of Saints Matthew and John, the Acts, and all the Epistles of Saint Paul. His extant works are 1,447 sermons and 240 epistles. He also codified a liturgy, but it is this liturgy which is typically celebrated on most Sundays, called The Liturgy of St. John Chrysostom.
- Saint Gregory the Theologian – His extant writings, both prose and poems in every type of metre, demonstrate his lofty eloquence and his wondrous breadth of learning. In the beauty of his writings, he is considered to have surpassed the Greek writers of antiquity, and because of his God-inspired theological thought, he received the surname “Theologian.” Although he is sometimes called Gregory of Nazianzus, this title belongs properly to his father; he himself is known by the Church only as Gregory the Theologian. He is especially called “Trinitarian Theologian,” since in virtually every homily he refers to the Trinity and the one essence and nature of the Godhead.
- St. Iakovos, or James, was called “brother of the Lord”. This could either mean a cousin or a half brother from a previous marriage of St. Joseph.