The Church

According to the Fathers, the Church is known by the name "Church" "because it calls to and assembles together all men;" it "is His body, the fullness of Him that filleth all in all."

It is constituted by two elements : the Divine, spiritual and invisible; as also the human, material and visible (as in that of the living body we cannot divorce the soul from the body, spiritual from material; so in the Church we cannot separate the Divine/spiritual element from the human/material).

The Church is the totality of all those who profess correct belief in Christ as Lord and Savior of the world, united in the same Orthodox faith, in the same sacraments, to "one body", the "Head" of which is the Lord.

The Church is divided into two parts : the clergy, who possess the grace of ordination, and the laity.

The Church is administered by bishops who possess an unbroken succession dating back to the Apostles, and through them to the Founder of the Church, the Lord Jesus Christ.

The Church is the only authentic and infallible teacher of the revealed truth.

Dogma

A religious truth issuing from divine revelation and indisputably defined by the Church.

Source & Basis of Dogma

- Revelation- God's self revelation to His Creation
- Holy Tradition- that which is given over within the Church from the time of Christ's apostles to the present day.
- The Bible- the Old Testament & the New Testament
- The Liturgy- the gathering and work of the people
- The Councils- a gathering of bishops who representing the body of the Church
- The Fathers- saints who were theologians and spiritual teachers who defended and explained the doctrines of the Christian Faith.
- The Saints- those who share the holiness of God
- The Canons- a rule or norm or measure of judging
- Church Art- comprised of the artistic expressions of man and the blessings and inspirations of God

Formulation

The Orthodox Church recognizes two distinct sorts of dogmas : those perpetually preached and believed by the fullness of the Church as included in various dogmatic and symbolic tests and the writings of the Fathers, and those proclaimed and ratified by the seven ancient ecumenical councils and those local council which were ratified by them.

The Nicene Creed - the Confession of Faith

I believe in one God, the Father, the Almighty, Creator of heaven and earth and of all things visible and invisible.

And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages : Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.

For us and for our salvation He came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man.

Crucified for us under Pontius Pilate, He suffered and was buried.

On the third day He rose, according to the Scriptures; He ascended into heaven and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead. Of His kingdom there shall be no end.

And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets.

In one holy, catholic, and apostolic Church.

I acknowledge one baptism for the remission of sins.

I look for the resurrection of the dead, and the life of the age to come. Amen.

One God in Three Persons

In the one God there are three hypostases, each one being different and each acting in a distinct manner :
The Father - unbegotteness and paternity
The Son - begotteness and sonship
The Holy Spirit - procedure

The Orthodox Catholic Church preserves unchanged the dogmatic teaching of the ancient, undivided Church concerning the One Triune God, as formulated by the first two ecumenical councils, interpreted and developed by the great Fathers of the Church and then taught and practiced in various ways by the Church (i.e. the Nicene Creed, the hymns of the Church)

Creation

The Orthodox doctrine of creation is that God has brought everything and everyone from non-existence into being. God remains uncreated and ever-existing.

Humanity

Man is "created in the image and likeness of God." Humanity has the task (process- oriented) of reflecting God in His creation. Humanity though can only be understood in light of the revelation of God through His Son, Jesus Christ.

Sin

Sin, evil, the devil, suffering and death go hand in hand in the bible and in Orthodox theology. With sin, man literally, "misses the mark." The fundamental truth : man and the world need to be saved.

Jesus Christ

Believing in "One Lord Jesus Christ" is the prime confession of faith. It is this confession which identifies Jesus with the Most High God. Thus, we understand that Jesus the Christ is begotten before all ages. In other words, He is without beginning and without end (the Alpha and the Omega).

Incarnation

Jesus is born from the Virgin Mary because He is the divine Son of God, the Savior of the world. Jesus is not understood as a "mere man." He is indeed a real man, a whole and perfectly complete man with a human mind, body, and soul. But He is the man which the Son and Word of God has become. Thus, the Church confesses that Mary is the Theotokos, which means literally the one who gives birth to God.

Redemption

Christ's victory over death is man's release from sins and man's victory over enslavement to the devil.

Resurrection

Christ is Risen from the dead! This is the main proclamation of the Christian faith. IT forms the heart of the Church's preaching, worship, and spiritual life. The Orthodox Church believes in Christ's real death and His actual resurrection. In His resurrection Jesus is a new and glorious form. Christ's resurrected humanity is full of life and divinity. It is humanity in the new form of eternal life of the Kingdom of God.

Ascension

The ascension of Jesus Christ is the final act of His earthly mission of salvation. The doctrinal meaning of the ascension is the glorification of human nature, the reunion of man with God.

Judgement

It is Christ who will judge, not God the Father. Christ has received the power of judgment as the One who is truly man, the One who has suffered every temptation of this world and has emerged victorious.

Man's final judgment and eternal destiny is depends solely on whether or not he loves God and his brethren. The conditions of the final judgment are already known. Christ has given them Himself with absolute clarity (Matthew 25:31-46; Gospel Reading for Meatfare Sunday).

The Kingdom of God

Christ's kingdom is "not of this world." The Kingdom of God, therefore is a Divine Reality. It is the reality of God's presence among men through Christ and the Holy Spirit.

"We knew not whether we were in heaven or on earth, for on earth there is no such splendor or such beauty, and we are at a loss to describe it. We know only that God dwells there among men."
Prince Vladimir of Kiev (d.1015) upon witnessing services in the Church of Agia Sophia "Holy Wisdom" in Constantinople.

The Church of Agia Sophia : the Hallmark Eastern Orthodox Church

"As soon as one passes through its main door a marvelous view appears, the entirety of the Church. The floor resembles a sea from which 107 large marble columns like the graceful masts of a large ship rise up, dividing the church into three sections that support the upper part of the church. As the approximate center of the church, four gigantic columns rise up in the shape of a quadrangle, and on these rests a marvelous dome of the kind that exists nowhere else in the world. The dome has 40 large windows, and when the sun rises and sends its rays, light passes through them and the pilgrim thinks he is seeing a sky with stars shining on the earth. The pilgrim shivers. He thinks that he is not standing on earth but that a power has passed through him and lifted him up to the sky. This is exactly what the pious architects attempted, to succeed in creating the feeling of what the Church chants when it sings : "While standing in the church in Your glory we think that we are in heaven." Augoustinos N. Kantiotes, Bishop of Florina, Greece

The Church Structure

Taken from The Orthodox Faith by Fr. Thomas Hopko
The Orthodox Church through its architecture attempts to reveal the fundamental experience of Orthodox Christianity : God is with us. It accomplishes this through the use of a dome or the vaulted ceiling to crown the Christian church building, the house of the Church that is the people of God. Unlike the pointed arches which point to God in the heavens, the dome or the spacious, all-embracing ceiling gives the impression that in the Kingdom of God, and in the Church, Christ "unites all things in himself, thing in heaven and things on earth," (Ephesians 1:10) and that in Him we are all "filled with all the fullness of God." (Ephesians 3:19).

The interior of the Orthodox house of worship is particularly styled to give the experience of the unity of all things in God. It is not constructed to reproduce the upper room of the Last Supper, nor to be simply a meeting hall for men whose life exists solely within the bounds of the earth. The church building is patterned after the image of God's Kingdom in the Book of Revelation. Before us is the altar table on which Christ is enthroned, both as the Word of God in the gospels and as the Lamb of God in the Eucharist sacrifice. Around the table are the angels and saints, the servants of the Word and the Lamb who glorify him- and through him, God the Father- in the perpetual adoration inspired by the Holy Spirit. The faithful Christians on earth who already belong to that holy assembly- "fellow citizens with the saints and members of the household of God . . . " (Ephesians 2:19) - enter into the eternal worship of God's Kingdom in the Church.

Ultimately, the Orthodox Church building is nothing more (or less) than the architectural setting for the Divine Liturgy. The church structure with which we are familiar today originated after the official toleration of Christianity by Constantine the Great in 313.

The Structural & Symbolic Divisions in the House of Worship

The Narthex (vestibule) symbolizes this world. It remains as the place where the faithful light candles as they offer prayers for both the living and the deceased. In the ancient Church and even during the Turkish occupation of Greece, the Narthex was used a setting for religious education of the youth.

The nave is the place where the people of God come into His midst. It is shaped either as a cross i.e. Holy Cross Church, or as a basilica, i.e. St. Nicholas in San Jose.

The sanctuary symbolizes the place of God, the Kingdom of God. In lies the altar table, the prothesis, and the . This is the place of the priest.

There exists a dynamic relationship between the sanctuary and the nave. The nave is potentially the sanctuary, the sanctuary is the nave in action. St. Symeon the Theologian writes that "the fact that the Church as two parts, sanctuary and nave, represents Christ, who is both God and man, the other invisible, the other visible. Similarly it represents man who is both soul and body. From another point of view the whole church can be seen as threefold : the parts in front of the nave (the Narthex), the nave, and the sanctuary. This signifies the Trinity, and the heavenly orders arranged in threes; and the pious people divided into three, I mean, the priests, the perfect believers, and the penitents."

Symbolic Items in the House of Worship

There exist a great number of symbolic items in the Orthodox Church. In fact, one may be so bold as to say that essentially everything in the Church has a symbolic or sacred representation. Below are listed a few of the more prominent symbolic items in the Church :

Altar Table

The Altar Table is the symbolic and mystical presence of the heavenly throne and table of the Kingdom of God; the table of Christ the Word, the Lamb and the King of the everlasting life of God's glorified dominion over all of creation. The altar table contains relics of particular saints to show that the Church is built upon the blood of the martyrs and the lives of God's holy people (the altar table at Holy Cross houses the relics of Sts. Cosmas and Damian, St. Panteleimon and St. Nicholas).

The Tabernacle

Often styled in the shape of the church structure, it houses the reserve gifts of the body and blood of Christ for the sick and the dying.

Iconostasis

The iconostasis (icon screen) in the Orthodox Church exists to show our unity with Christ, his mother and all the angels and all the saints. Icons on our Iconostasis from left to right : St. John Chrysostom; the Archangel Gabriel; the Elevation of the Cross (the icon of the Church is always placed here); the Virgin Mary with the Christ Child (always placed here); the Christ (always placed here); St. John the Baptist (always placed here); the Archangel Michael and; St. Catherine the Great Martyr.

Platytera

This icon, depicting the Virgin Mary with the Christ child, is always found in the apse of the Church. This icon, as does the Virgin Mary, serves as the bridge between the heavens and the earth.

The Pantocrator

This icon is found in the dome of the Church. It depicts Christ the Almighty.

Baptismal Font

The baptismal font is found in the front left of the nave. It is the place where infants are baptized in water and the Spirit, "in the name of the Father, the Son, and the Holy Spirit."

The baptismal font in the church replaces a separate building which was once used specifically for baptisms (this has become the standard practice in the Church today. However, many churches today have constructed much larger baptisteries to accommodate adult baptisms).

Pulpit

The Pulpit is where the sermon is preached and where the Gospel is read. Some will say that it symbolically represents the rock that was rolled away from the tomb of our Lord from which the good news was first preached to the world by an angel of the Lord.

The Bishop's Throne

This is the place of the bishop. Often times, the throne depicts an icon of Christ as the High Priest. It reminds us that it is Christ who officiates in the person of the bishop or the priest. The throne was originally located in the center of the church, amidst the people. However, as the Liturgical tradition of the Church developed, for practical reasons it was moved to the place where it remains today.

The Tradition of Iconography

Taken from the Orthodox Church written by Timothy Ware

The Tradition of the Church is expressed not only though words, not only through the actions and gestures used in worship, but also through art- through the line and color of the Holy Icons. An icon is not simply a religious picture designed to arouse appropriate emotions in the beholder; it is one of the ways whereby God is revealed to us. Through icons the Orthodox Christian receives a vision of the spiritual world. Because the icon is part of Tradition, icon painters are not free to adapt their own aesthetic sentiments, but the mind of the Church. Artistic inspiration is not excluded, but it is exercised within certain prescribed rules. It is important that icon painters should be good artists, but it is even more important that they should be sincere Christians, living within the spirit of Tradition, preparing themselves for their work by means of Confession and Holy Communion.

The Purpose of this Sacred Art

"Thus we say that each vessel, animal, and plant is good, not from its formation or from its color, but from the service it renders" (St. John Chrysostom). The same is true with this sacred art; it is good, not on account of it being "art of the Church," but on account of the service it renders to the Church. As such it is interwoven with the life, the evolution and the whole Tradition of the Church.

Constantine Kalokyris, in his work entitled Orthodox Iconography, suggests that the character and fundamental significance of Orthodox Iconography is :
1. Art of Spiritual Service - The content of Orthodox Iconography has been determined directly by the needs and the profounder spiritual purpose of the Church. It serves to inspire, teach, guide, and encourage the faithful in their quest towards spiritual perfection. Iconography expresses holiness and the more sublime meanings of Orthodoxy in its sacred content : the Savior, the Theotokos, the Apostles, the Angelic Powers, and the Martyrs of the Faith.
2. Liturgical Art - the Mystery of the Holy Eucharist is the center and the essence of the Liturgy (the work of the people). From its inception, iconography was concerned primarily with this highest purpose of the Church. As such, it has attempted to contribute with its own means to the believers' understanding of the great mystery of the Holy Eucharist and of the whole liturgical drama. This is illustrated in the earliest of sacred drawings : the fish, the bread, the sacrificial lamb, the Sacrifice of Abraham etc. As iconography evolved, liturgical themes of the Communion of the Apostles, the Liturgy of the Angels, the self sacrificing one, the co-celebrant hierarchs are depicted. Simply, iconography has attempted to make understandable the sublime content of the Divine Liturgy and especially the profound liturgical act of the Holy Eucharist.
3. Art of High Theology - This art is not simply religious as in the West, but theological. Its themes are not simply related to religious history, but are organized according to the high Theology of the Orthodox Church. As such, Orthodox Churches are filled with not simply images of the passion, but with art depicting the life of our Lord (the twelve great feasts of the Church); the Theotokos; the Saints, the Evangelists; and the angelic powers; all under the blessings of the Lord. Additionally, those depicted are "represented" in a manner that suggests their true nature : in communion with the saints, earthly, or deprived of the Spirit of Grace.
4. An Art of Depth - Orthodox iconography is an expressionistic art form that seeks to convey a profounder life-experience that possesses the soul. Byzantine art therefore uses intense animated features (i.e. big eyes, small mouths, large ears), bright colors, and postures (i.e. frontal posture of saints who are in direct communion with God) to suggest the true "spirit" of the one depicted. Differences between the sacred art of the West and the East are illustrated in both the icons of the Crucifixion and the Resurrection.
5. Relationship to Ideal and Natural Models - Everything in the Church ought to allude to the heavenly, spiritual and transcendental world. Therefore, Orthodox iconography avoids the representation of the sacred forms according to the natural reality and sought, through a truly marvelous abstraction upon these forms, to express the spiritual reality that constitutes the highest truth.

The Matter & Form (Content & Style) of Orthodox Iconography

The basic presupposition of Orthodox Iconography developed by the Sacred Scriptures, the Ecumenical Councils, and the Fathers of the Church is that of a "new" man and world in Christ. This art subordinate to the Church was obligated to formulate/form this idea in its expression.

The Basics of Iconography

- The person of Christ is not depicted will solely human characteristics as in the West, as He was not solely human, but both God and man.
- God the Father can not be depicted.
- The Theotokos is not depicted as simply a virgin before the Spirit of the Lord came to overshadow her. She is instead "formed" to indicate the dogma of the Incarnation and that she carried Him whom could not be contained.
- The saints are "formed" as citizens of heaven suggesting the blessed reality beyond this world.

The Particulars of Iconography

- Coloring in the face and the naked body details the transition of the person from darkness into the light of Christ.
- Sensory organs are not rendered according to nature, to the anatomical truth because each of them having sensed and received the divine Revelation, has become, now an organ of the spirit.
- The mouth is shaped small to denote that the sacred person obeyed the sacred commandment of God (take no thought for your life, what shall you eat, or what shall you eat), seeking first the food of life, (the Kingdom of Heaven and His righteousness.
- The crown of light in Orthodox iconography signifies the radiating glory of the represented person. It surrounds the head because the head is the center of the spirit, thought, and understanding.
- The feet and the hands are equally "distorted". The hands are often proportionate to the head (at least the blessing hand) with long fingers signifying a spiritual intensity while the feet are large and somewhat well grounded.
- The naked body is subjugated to and neutralized by the spirit.
- Garments project or signify the spiritual bodies of the saints covered by them. Because of their simple folds and their wider overlaps they do not appear natural, that is, simply covering the human body.
- The principle interest in iconography is limited to the sacred persons, while the background is subordinate to them. Therefore, the background does not appear independent of the persons, but dependent upon them.

The Most Perfect Icon

The person of Christ

The Verbal Icon of Christ

The book of the Holy Scriptures

An Icon of God in Creation

Created in His likeness, humans are icons of God through virtue, that is, not physically, but through our free will, our reason, our sense of moral responsibility- everything, in short, which marks us out of from the animal creation.

The Iconoclastic Controversy

- Iconoclasts - Icon-smashers, suspicious of any religious art which represented human beings or God.
- Iconodules - Venerators of icons who vigorously defended the use of icons in the Church.

The Iconoclastic controversy, which lasted some 120 years, falls into two phases. The first period opened in 726 when Leo the III began his attack of icons and ended in 780 when the Empress Irene suspended the persecutions. The Iconodule position was upheld by the seventh and last Ecumenical Council (787), which met, as the first had done, at Nicaea. Icons, the council proclaimed, are to be kept in churches and honored with the same relative veneration as is shown to other material symbols, such as the 'precious and life-giving Cross' and the Book of the Gospels. A new attack on icons, started by Leo V the Armenian in 815 continued until 843 when the icons were again reinstated, this time, permanently, by another Empress, Theodora. The final victory of the Holy Images in 843 is known as 'the Triumph of Orthodoxy', and is commemorated in a special service celebrated on the 'Sunday of Orthodoxy', the first Sunday of Lent (taken from the Orthodox Church by Timothy Ware).

The Veneration of Icons

Icons are symbols. The reverence and veneration shown to icons is not directed to the wood, the stone, or the paint, but towards the persons who are depicted.

"Prayer is the most sublime experience of the human soul, and worship is the most profound activity of the people of God." Fr. Alciviadis Calivas

Orthodox Worship

Prayer is the essence of the Orthodox Christian way of life. It is the means by which one achieves communion with God. Moreover, it is the means by which one experiences the presence of God in his/her life.

Through a disciplined and regimented prayer life one enables him/herself to keep a continuous focus on Christ and His will. One is taught to pray in the morning, in the afternoon, in the evening, before sleep, before meals, simply, throughout the day. The Orthodox Church therefore encourages both private prayer (taking place personally and privately between God and us) and corporate prayer (taking place in the Divine Liturgy, the Holy Mysteria, and other services of the Church) as a means to this end.

Whether corporate or private, prayer is understood in the Orthodox Church as the "lifting of the mind and heart to God." We turn our minds and our hearts toward Him and His will. This is accomplished by either speaking to Him with words or by standing in silence, trusting in God and being open to His will for us.

Saying prayers is not the same as praying. We pray to know God. If our prayers do not assist us to this end, then they may have become simply mechanical exercises for us; our heart and mind have lost sight of both the meaning of the words and the intent of the prayer that we utter.

Encountering Christ in Worship

The goal of our prayer is to encounter Christ. "The Orthodox Christians inhabit and measure time by a calendar itself touched by the incarnate Word of God. The recurring rhythms of the year...constitute the decisive and supreme moments when the Word of God was incarnate and lived among us, when he was born, died, and rose again and ascended into heaven. These acts, upon which our salvation is grounded, occurred once for all. But in the very rhythm and flow of time they are remembered, celebrated and experienced anew" (Fr. A. Calivas).

Daily, our calendar incorporates us into the mystery of Christ. This occurs through both the daily Gospel readings and through the remembrance of the saint(s) commemorated by the Church. Today, fore instance, the Church instructs to read 2 Timothy 2:1-10 & Matthew 27:33-54, as we commemorate Saint Lucian (Loukianos). These readings from Scripture keep us centered in God's word and will, while the life of a particular saint like St. Lucian inspires us in our own growth as Orthodox Christians.

The Daily Cycle of Prayer

The daily non-sacramental worship of the Orthodox Church consists of :
- The Evening Service of Vespers - In the Orthodox Church the liturgical day begins in the evening with the setting of the sun. This practice follows the biblical account of creation, "And there was evening and there was morning, one day" (Genesis 1:5). The service celebrated with the setting of the sun is Vespers. It takes us through creation, sin, and salvation in Christ. The service also contains a variety of festal elements that concentrate on particular moments in sacred history, and/or commemorate the lives of saints or memorable events in the life of the Church.
- The Morning Service of Matins (Orthros) - like the Vespers Service, the Orthros Service is centered in thanksgiving for the coming of the true light of Christ and calls all to repentance by uniting the elements of morning psalmody and prayer with mediation on Biblical canticles, the Gospel reading, and the particular theme of the day in the given verses and hymns. The service also contains a variety of festal elements which concentrate on particular moments in sacred history, and/or commemorate the lives of saints or memorable events in the life of the Church.
- The Four Services of the Hours - the central prayer of each hour is the Lord's Prayer. In addition each hour has a set of psalms, hymns, and a distinctive prayer for that Hour. Each Hour has a particular theme based upon some aspect of the Christ-event and salvation history. The general themes of the Hours are : the coming of the true light (First); the descent of the Holy Spirit on Pentecost (Third); the crucifixion and passion of the Lord (Sixth); and the death and burial of our Lord (Ninth). Each of the Hours is numbered with intervals of the day : the first (our sunrise); the Second (our midmorning, 9:00 AM); the Third (noonday, 12:00 PM) and; the Fourth (midday, 3:00 PM).
- The Compline Service - It is a service of psalms and prayers to read following the evening meal before one retires to sleep. It focuses on three things: thanksgiving for the day that has passed; protection for the ensuing night; and forgiveness of wrongs committed during the day.
- The Midnight service - this service consists of psalms and prayers that are said in the middle of the night. This service focuses on the significant "middle" of the night events that are found in Scripture, the resurrection of our Lord and His Second Coming.

The Weekly Cycle of Prayer

As the liturgical life of the Church developed and expanded, days of the week took on special meaning. Gradually the Orthodox East developed its weekly cycle, which succinctly celebrates the entire yearly cycle.
- Sunday - the Lord's Day, a weekly Pascha. As the first day of the week it serves as a witness to the risen Lord.
- Monday - the second day of the week is dedicated to the angels.
- Tuesday - the third day of the week honors St. John the Baptist and through him all the prophets.
- Wednesday- *
- Thursday - the fifth day of the week is dedicated to the Holy Apostles and St. Nicholas who stands as a model for all the great hierarchs, the successors to the Apostles and the teachers of the Church.
- Friday-*
- Saturday - the sixth day of the week the Church commemorates the martyrs. The ascetics, and all those who have fallen asleep in the hope of the resurrection.

*These days of the week bring into focus the combined mystery of the cross and the person of the Theotokos. Both days proclaim two things : a) the immeasurable love of God, and b) the saving human response to His love through the acceptance of His will and purpose.

The Yearly Cycle of Prayer

The festal calendar of the Orthodox Church is a result of continuous development. "Each age adds to it its own significant ecclesiastical events and its own martyrs and witnesses of the faith, who in the purity of their hearts have seen the invisible God as in a mirror, and through whom divine grace has richly flowed to us" (Fr. A. Calivas). It is always in progress.

The Orthodox liturgical year begins on September 1st, in accordance with an ancient custom initiated by Constantine the Great in the early fourth century. The succession of the feasts and fasts of the liturgical year vary in importance and are usually divided into two large categories : "immovable" and "movable." The immovable feasts fall on the same date from year to year while the movable feasts are related to the celebration of Pascha. Each feast is celebrated with the celebration of the Divine Liturgy, because the celebration of the Eucharist constitutes the perpetual festival of the Church (the Eucharist makes the day a true feast, a participation in the joy of the resurrection and the Kingdom, which is to come).

Liturgical Texts

- Typicon (the book of the Ordo) - regulates the liturgical celebrations of the Orthodox Church.
- Horologion - contains the fixed elements of the seven daily liturgical services.
- Great Octoechos (Book of Eight Tones) - contains the weekly cycle of feasts.
- Menaia (Book of the Months) - the text of the immovable feasts of the Church.
- Pentecostarion - contains the services from the Paschal Orthros to the Feast of All Saints, the Sunday after Pentecost.
- Triodion - contains the three-week pre-Lenten season; the six-week Lenten season and; the Holy Week.
- Ieratikon (priest's service book) - contains the priestly prayers and petitions for the Services of the Vespers, the Orthros, and the Divine Liturgy.
- Psalter - the book of psalms.
- Gospel - contains the writings of the four evangelists.

Developing a Prayer Life

"Pray constantly to find God. Love greatly to know God. Partake of His Sacraments to experience God." Father Dean Talagan

Most of us desire a sincere communion with God. Yet, it may seem like an impossible task. In fact, even with a great commitment of time and energy we may never be satisfied with our prayer life. THAT'S THE IDEA!!! WE SHOULD NEVER BE SATISFIED WITH OUR PRAYER LIFE BECAUSE WE CAN ALWAYS BE CLOSER TO GOD AND MORE COMMITTED TO OUR LIFE IN CHRIST!!!

First and foremost we should remember that prayer, like any exercise, is a process and a discipline. With this thought in mind, we have a number of decisions to make before we begin :
- When am I going to pray? Suggestion : pick a regular time each day to pray during which you are AWAKE and have few disturbances.
- Where will I pray? Suggestion : find a place that is quiet, comfortable and practical and make it sacred space.
- What do I need to pray? Suggestion : you should have whatever will help you in your efforts i.e., prayer/service book, bible, icons, candles, a Cross.
- What will my posture be when I pray? Suggestion : Is it more comfortable to stand, sit or use a combination of these (you should not lay down as you are in a dialogue with someone, God!). Will you prostrate yourself at any time?
- What will the content of my prayer be? Suggestion : warm-up by reading from Scripture and the Church Fathers or a particular saint. Then begin your prayer with a Doxology (praise) e.g. "blessed is our God, always now and forevermore. Amen." Second, offer thanks to God for all of His blessings. Third, ask God for forgiveness of your sins as you forgive others their trespasses against you. Fourth, petition God for the health and well being of others and then yourself. Finally, end with a doxology e.g. "for you are blessed now and forevermore."

Origen, an early Christian writer tells us to work on prayer by :
1. Pausing and preparing ourselves, so that our prayer may become more intense.
2. Recalling the grandeur and greatness of God.
3. Setting aside everything else from our minds.
4. Turning our soul to Him.
5. Forgiving those who have upset us or hurt us.
6. Kneeling down as a symbol of surrender to God.

There exists no set formula for prayer. One can simply utter the Jesus prayer "Lord Jesus Christ, Son of God, have mercy on me a sinner" if this is an effective means of communion with God. Try various methods of prayer, talk to your spiritual father, follow the life of the Church, and pray about your prayer life! The important thing to do is find something that works for you.

The Judaistic Basis of Christian Liturgical Worship

The Liturgy of the Christian Church is structured in a similar manner to the prayer service of the synagogue. For example, Fr. Alexander Schmemann noted in Introduction to Liturgical Theology, that each service is structured with the order of the blessing of the name of God, praise, confession of sins, intercession and finally the glorifying of God for his work in history. "The early Christian communities continued and preserved the traditional forms of synagogue worship to which the people who made up these communities were accustomed . . . So that when the time came for the creation of an independent Christian worship it was only natural that it should be influenced- both in form and spirit- by that traditional worship which was so close to the first Christians" (Oesterley, The Jewish Background of the Christian Liturgy, p. 90)

The Origin of Christian Liturgical Worship

"In the Temple and from house to house..." best describes the dynamic of the New Testament Church. The early Christians were the products of and the strict adheres to the Temple. Yet, with the coming of Christ, the Messiah, the one in whom all the prophecies of the Old Testament was fulfilled, the traditional worship of the Jews was new. Christianity is then the fulfillment and the ultimate perfection of the one true religion, founded in the Covenant between God and His people.

This newness of the Christian community was emphasized in two significant liturgical acts : baptism and the Eucharist. These actions affirmed and actualized the coming of the Messiah and the beginning of a new life and salvation in Christ, the Son of the Living God. They served as the identifying "acts" of this community and the "acts" by which his community would be perpetuated even to this day!

The Divine Liturgy

As it has been noted previously, the term Divine Liturgy implies the work of the people that pertains to God. By the fourth century though, the term Divine Liturgy became the technical term for the mystery of the Eucharist, the crux of the liturgical celebration. The word Eucharist is taken from the great prayer of the consecration (the Anaphora) and in turn means thanksgiving.

The Development of the Divine Liturgy

The early Christians practiced the celebration of the Passover meal shared by Christ and His disciples on Saturday evenings in a home of one of the members of this community. This is well attested in the Acts of the Apostles. However, it was not long before the community's common meal in remembrance of Christ became both impractical and in some cases scandalous as Paul suggests in his epistles.

To best meet the needs of the infant churches, the remembrance of Jesus was made in bread and wine alone with a certain formality by the end of the first century. It was still celebrated in the private homes of the faithful, however it was now celebrated on Sunday mornings instead of Saturday evenings. As the Eucharist was ordered into a brief service, it was complimented with readings from Scripture, sermons, prayers, etc., developing into "the Liturgy of the Catechumens" and "the Liturgy of the faithful."

The Divine Liturgy that we celebrate today is divided into these two distinct yet complimentary elements "the liturgy of the Catechumens", and "the liturgy of the Faithful". "The Liturgy of the Catechumens" roots our liturgical practice in the Temple while "the Liturgy of the Faithful" establishes the newness of life that can be found only in Christ. Together, they actualize the living Covenant existing between God and man since the beginning.

The Liturgy of the Catechumens

The Word of God is a focal point in the gathering of the Christian people. This liturgical act is the continuation of the rite of the Synagogue. The Word of God is read and then explained and applied in the preaching. In this way, it is the crux of the first half of the Divine Liturgy, that is, the divine work of the people.

The Liturgy of the Faithful

The Liturgy of the faithful begins with the Anaphora. Its focal point is the Eucharist, that is, the consecrated body and blood of Christ. The Eucharist is a distinguishing factor in Christian worship. It is founded in the actions of our Lord of our Lord who "on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, 'This is my body which is broken for you. Do this in remembrance of me.' In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me'" (1 Cor. 11.23-5).

Service of Proskomide

Taken from On the Divine Liturgy by Augoustinos N. Kantiotes, Bishop of Florina Greece)

The Offertory (Proskomide) takes place as follows :

1. The priest stands before the Beautiful Gate of the Iconostasion and strengthens himself with a series of prayers, beginning with "Lord have mercy on me, a sinner." Then reciting certain troparia (hymns), he venerates and kisses in succession the Holy Icons of Christ, the All-Holy Virgin Mary, St. John the Forerunner, and the Patron Saint of the Church. He ends with a special prayer, in which he beseeches the Lord to enable him to celebrate the Divine Liturgy blamelessly, without accusation by his conscience for any serious offense.
2. He then enters the Holy Sanctuary, where he makes three acts of reverence before the Holy Altar an kisses both the Book of the Gospel and the Altar, saying again "Lord have mercy upon me, a sinner." He then puts on his vestments, blessing and kissing each one of them and reciting verses from Scripture that stress the virtues with which the priest should be adorned.
3. After vesting himself, the priest goes to the washstand and washes his hands, saying : "I will wash my hands among the innocents, and so will I go around Thy Altar . . . "
4. As the service of the Matins (Orthros) continues, the priest moves on the Holy Credence. The Credence is a niche in the wall to the left of the holy cave in which the Savior of the world was born under the poorest conditions. And, so as we prepare to offer the Divine Liturgy, we call to mind the birth of our Holy Religion.
5. The priest then takes one of the loaves of oblation or prosfora offered by the faithful. The prosforon symbolizes the Mother of God, for it was by way of her body that Christ was born in the flesh. Holding the loaf in his left hand and the lance in his right, and touching the lance to the seal stamped on the prosforon, the priest elevates them both to the level of his head, saying "You have redeemed us from the curse of the Law by Your precious blood . . ." then he makes the sign of the Cross over the Credence with the loaf and the lance, reciting "Blessed is our God, always, now and forever and from all ages." He then makes the sign of the cross three times over the prosforon, saying each time : "In remembrance of our Lord, God, and Savior Jesus Christ." He then thrusts the lance into the right side of the central square of the seal, then into the left, then above, then below, reciting with each thrust the corresponding prophecy of Isaiah : "He was led as the sheep to the slaughter." "And as a lamb dumb before his shearer, He opens not His mouth." "In His humiliation His judgment was taken away." "Who shall declare His generation?" Then he inserts the lance beneath the seal and lifts up the cubic portion of the bread, the "Amnos" or "Lamb," on which are stamped the letters IC-XC NIKA, "Jesus Christ Conquers." This he places on the Holy Paten, pierces it crosswise with the lance, reciting verses from the Bible, which call to mind Christ's crucifixion. The priest then pours wine and water into the Holy Chalice, covers it, and puts it aside.
6. Next, he cuts from the prosforon a triangular piece in honor of the Blessed Virgin Mary, and this is placed at the right side of the Lamb. Then three rows of three small pieces are placed on the other side of the Lamb in honor of the apostles, martyrs, and other saints. In front of the Lamb, two rows of smaller pieces are arranged in memory of the living and the dead... The priest then puts the asterisk, symbolizing the star of Bethlehem, on the Paten, and covers with veils both the Paten and the Chalice. He censes the Covered Holy Gifts three times, and finally chants the beautiful closing prayer of the offertory service.

A. The Holy Chalice
B. The Paten
C. The Covers (not pictured)
D. The Asterisk
E. The Lance (not pictured)

1. The Theotokos
2. The Lamb
3. The Living
4. The Dead
5. Archangels Michael & Gabriel and all the heavenly bodiless powers.
6. John the Baptist, the prophets, the three holy Children.
7. The Apostles
8. The Holy Fathers & Holy Hierarchs
9. The Martyrs
10. The Ascetic Fathers
11. The Wonderworking Unmercenaries
12. Joachim & Anna, Joseph the Betrothed & Symeon the Theodochos, & the particular saints of the day
13. Either St. John Chrysostom or St. Basil the Great (depending on which liturgy is celebrated)

The Divine Liturgy of St. Chrysostom consists of readings from the Scriptures and of solemn hymns and prayers. Its spoken words are chanted by the priest and sung by the "people", who are now replaced by the cantor or the choir. Besides the spoken words, the main part of the Liturgy is read inaudibly by the priest, a custom that now prevails. Most of the "exaltations" of the priest are from the ends of the prayers inaudibly read, and have lacked a complete meaning apart from the prayers. It is to be remembered that the Divine Liturgy is offered to enact the Holy Eucharist. Eucharist, from the Greek verb, Eucharistein, and the noun, Eucharistia, has not only the meaning of thanksgiving but, more so, that of sacrifice.

Whenever Holy Communion is offered, the partaking by all the faithful is intended. As a prelude there are petitions, Bible readings, exhortations and the confession. They open the awesome drama in which all the faithful participate. This participation includes singing, reading, listening, some gestures and the partaking of Holy Communion.

The following is a diagram of the Divine Liturgy :
- The Beginning : The Liturgy begins with the exclamation : Blessed is the Kingdom of the Father and of the Son and of the Holy Spirit, now and ever and unto the ages of ages. With these words we praise, we bless and we glorify, with all our strength the material and the spiritual Kingdom of the Triune God. The people with their response of Amen, so it be, affirm His Kingdom as we enter into the Divine Work of the Church.

- The Great Litany : This is the all embracing prayer of the Church. It is offered by the priest in "prayers" with the people responding, Kyrie eleison; Lord, have mercy. After asking God for deliverance from all that is harmful and for his divine help and protection we remember the Theotokos and all the Saints and commit ourselves and one another to Christ our God. This litany ends with the invocation of the Trinity to whom is due all glory.

- Antiphons : These are psalm verses that are sung by the people. The first antiphon is : "Bless the Lord, O my soul . . . (Psalm 103); the second antiphon is : "Praise the Lord, O my soul" (Psalm 146); while the third antiphon consists of the Beatitudes of our Lord. More often than not, the antiphons are suppressed and the refrains are simply chanted : "By the intercessions of the Theotokos . . . " and : "Save us O Son . . . " as well as the Apolyticon of the Sunday or feast. Following the Second Antiphon, the hymn of faith in the divinity of Christ and His incarnation, crucifixion, and resurrection as "one of the Holy Trinity" for the salvation of man composed by the Emperor Justinian is sung : "Only-Begotten Son . . . "

- Entry with the Gospel : This entry represents the ancient practice when the priest would transfer the Gospel from the skevophylakion, the place for guarding vessels, to the Holy Altar. Prior to this entry the priest recites a prayer calling to mind the angels and archangels that serve with us and glorify with us. The priest, upon making the entrance to the center of the solea, lifts up the Gospel exclaiming "Wisdom," which means Christ, and calls all the people to attention to worship and bow down to Christ. Technically speaking, the Small Entrance is not completed until the singing of the Thrice Holy Hymn. Therefore the troparia and the kontakia which are chanted are considered part of the Small Entrance.

- The Trisagion : At this point in the service we join the angels as they sing the Thrice Holy Hymn (Isaiah 6:1-5).

- Readings from the New Testament : The specific sections of the New Testament read are determined by the Church and are the same every year.

- The Apostolic Reading : Prior to the reading of the Epistle, the Prokeimena are chanted, that is, the psalm verses intoned (reminiscent of the Old Testament readings that were once included) by the chanter/reader. Following the Prokeimena, the reading begins with the priest's command "Let us attend" as these readings are of Christ's apostles who were sent into the world to preach the true faith.

- The Gospel Reading : In the Gospel reading we hear the word and the voice of the Lord Jesus Christ. It is the Good News of Christ has described by the four Evangelists : Matthew, Mark, Luke, and John. The priest prepares the people for the Lord's Word by saying, "Wisdom : Arise, let us hear the Holy Gospel. Peace be unto all."

- The Sermon : The sermon is a sacred teaching based on the written word of God, or a teaching that discusses the lessons of the Christian life. Preaching is the main task of the bishop; however priest, deacons, and even pious members of the laity may preach. Traditionally, the sermon is offered following the reading of the Gospel.

- The Cherubic Hymn and Entry with the Holy Gifts : The Cherubic Hymn and the Entry begin with the intoning of "That ever-guarded by Your Power we may give you the Glory, to the Father, to the Son, and to the Holy Spirit, now and ever and unto the ages of ages," by the priest. At this point he unfolds the Antimision while reciting the appropriate prayers. The priest then censes the altar, the icons, and the people while reciting "Having beheld the Resurrection of Christ..." and the 50th Psalm. The unsanctified Gifts are then brought from the table of Preparation (the gifts were originally brought forth from the skevophylakion) and brought to the Altar during which the Cherubic hymn is sung : "Let us put away all worldly care so that we may receive the King of all" (An addition made in the 9th century). The priest, on behalf of the people recites the words of the penitent thief "May the Lord our God, remember us all in His Kingdom, now and ever, and unto the ages of ages."

- Ectenia of the Oblation : These petitions are 10 smaller prayers completing "our supplications to the Lord". To these supplications the people respond, "Grant this, O Lord." The Ectenia of the Oblation serve to spiritually prepare the faithful to offer the Mystery of the holy Eucharist. The Prayer of Oblation is then inaudibly read by the Priest saying : "Enab1e us to offer to Thee gifts and spiritual sacrifices for our sins . . . "

- Kiss of Peace : Centuries ago, the clergy as well as the laity would exchange the kiss of peace. This action took place after the priest or deacon said, "Let us love one another, that with one mind we may confess." The Christians in attendance offered those in their particular order (i.e. laity to laity, deacon to deacon, priest to priest) a kiss of peace with the words "Christ is in our midst." "He is and always shall be." This movement took place while the choir chanted "Father, Son, and Holy Spirit, the Trinity One in essence and undivided" because it is only in the love of the Trinity that we can proceed further into the Divine Liturgy.

- The Creed : This is the concise and accurate confession of the Christian faith in 12 articles formulated by 1st & 2nd Ecumenical Councils. After the 9th century it was included and recited in every Liturgy; prior to that time it was recited only during the Liturgy at Easter. Before reciting the Nicene Creed, the deacon or priest says, "The doors, the doors; in wisdom let us attend." At this point in the service any unbelievers or remaining catechumens were removed and the Doorkeeper closed the church.

- The Eucharistic Canon or Anaphora : We now enter the most sacred part of the Divine Liturgy the Anaphora, meaning the lifting-up or the elevation. The Anaphora includes the reading of silent prayers by the priest, dialogues between the faithful and the priest, and a number of liturgical actions.
The priest begins, "Let us stand aright. Let us stand in awe. Let us take care to offer the Holy Oblation in peace." The people respond "A mercy of peace, a sacrifice of praise. Surely, Christ is the peace offering that alone brings God's mercy. Additionally, He is the most perfect sacrifice of praise that can be offered to God by humanity.
The priest then blesses the faithful with the exhortation of St. Paul (2 Cor. 13:14) "the Grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with you all." The cleric offers the fullness of the grace of Christ to the faithful and they in turn offer it back to him.
The Eucharistic dialogue continues : "Let us lift up our heart." "We lift them up to the Lord." "Let us give thanks unto the Lord." "It is proper and right." The means by which we offer our thanks to God is by the lifting of our hearts to the Lord. With hearts lifted up to the Lord and thanksgiving rendered to God, the prayer of the canon continues.
The priest then says "Singing, proclaiming, shouting the victory hymn and saying." The people respond with the words of Isaiah : "Holy! Holy! Holy! Lord of Sabaoth! Heaven and earth are full of your glory! Hosanna in the highest! Blessed is he that comes in the name of the Lord! Hosanna in the Highest." This is the climax of our thanksgiving to God; we join the angels in the Kingdom of heaven praising God the Father for all that he has done through Christ in the world. In this spirit humanity is lifted from the limitations of this age (the service is timeless).
The faithful focus on the night when the Divine Son gave himself up for the life of the world. "He took bread in His holy, pure, and blameless hands; and when he had given thanks and blessed it, he gave it to his holy disciples saying : 'Take! Eat! This is my Body which is broken for you for the remission of sins.' And likewise after supper, he took the cup saying, 'Drink of it all of you. This is my Blood which is shed for you and for many for the remission of sins.'"
The priest continues the prayer silently and then while intoning, "Offering You these gifts from Your own gifts, in all and for all" he elevates the gifts towards heaven. In this offering, all the limitations of this life are broken. Humanity is filled with the gifts of the Spirit.
After the gifts are elevated, the priest prays with the people that the gifts are changed into the very Body and Blood of Christ. The Holy Spirit is invoked, or called upon, as He is the one who guarantees the indwelling of the God with men in the Eucharist of the Church and in the Kingdom to come.
The Holy Eucharist is offered in remembrance of Christ. In Him all things are made perfect and called to mind : "forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics, and every righteous spirit made perfect in faith. And especially our most holy, pure, blessed and glorious Lady the Theotokos and ever-virgin Mary." During the censing of the gifts, the priest continues to commemorate the whole Church, and all mankind.

- Petitions : Again small prayers are offered for the spiritual welfare of the city, the nation, the Church and the individual.

- Lord's Prayer : This prayer as the name suggests is the prayer that Christ Himself said- and which he gave as an example for all the believers throughout the ages. At this point in the service the people recite the Lord's Prayer; the priest follows it with the exaltation.

- Breaking the Lamb : At this point the priest elevates the Lamb (the consecrated Bread) saying : "The Holy things for the holy people of God," and breaks it in commemoration of the actual Eucharist. The priest places the one piece of sanctified bread (IC) into the Chalice filled with the sanctified wine. Also at this time the priest pours warm water, zeon, into the Chalice, symbolizing the living character of the Risen Christ who body and soul are reunited and filled with the Holy Spirit (see, Justin the Martyr).

- Prayers before Holy Communion and Partaking of the Holy Gifts by the Priest : Now the doors of the Altar are generally closed and the priest partakes of the Holy Gifts separately. The priest receives the body from the piece marked (XC) and receives the blood from the Chalice. He then combines both Elements into the Chalice; a later practice of the Church. The faithful meanwhile recite prayers in preparation to receive the Eucharist.

- Holy Communion : Both the Holy Body and Precious Blood of Christ, combined in the Chalice, are given to the prepared faithful when the priest calls them to "draw near with reverence." In ancient times the Holy Gifts were given to the faithful separately, first the Body and then the Cup, from which the faithful drank in turn, as is the continued practice for the clergymen today.

- Thanksgiving Prayers : These are prayers of gratitude to the Almighty God for the blessing that is bestowed upon the faithful to commune with Him.

- Dismissal Hymn : The priest calls the people to depart with a prayer by which he asks the Lord to "save Your people and bless Your inheritance." In conclusion he blesses the people, saying, "May the blessing of the Lord come upon you." The people seal the Liturgy by responding, "Amen." Blessed bread, antithoron, which means "instead of the Gift," is given to all at the conclusion of the Divine Liturgy.

. . . whatever you do, do all to the glory of God. (1 Corinthians 10:31)

Orthodox Christian spirituality is centered in Christ. The lofty goal each of us strives to attain by virtue of our baptism is to be continually, "in Christ". Transcending the limitations of this life is achieved by becoming a partaker of Divine Grace, that is, by being inspired and guided by the Holy Spirit. Difficult yes, impossible no.

Countless men and women have chosen to live righteous lives in communion with God and have in turn been glorified as saints of the Church. Their thoughts, their words, and their deeds were inspired by the Spirit and, in turn, glorified God in the Highest. These men and women may be the exceptions of this life, but they are the standard bearers of the Kingdom of God that is to come. As such they are the ideals of Orthodoxy whom we commemorate and model throughout the ages.

The way in which one lives his/her life is ultimately a choice. "Either a person chooses life by the grace of God and the power of the Spirit- the 'abundant' and 'eternal life' given by God in creation and salvation through Jesus Christ- or the person chooses death" (Hopko, The Orthodox Faith, Spirituality, p. 15). And, to choose "to live" is the means by which we become the iconographic images of God in His Creation; saints for our times!

Sin

Sin according to the scriptures is "lawlessness" and "wrongdoing" (1 John 3:4, 5:17). To do wrong and to be unrighteous is to sin. To sin is not considered to be a normal and natural part of one's humanity. Rather, to be fully human one is called to be righteous, pure, truthful, and good; in other words to material those virtues exemplified by Christ in His perfected humanity.

Paths & Means to Holiness

"Just as in the physical heaven the fixed stars are divided into six orders and magnitudes, so also the saints who shine in the spiritual Heaven are distinguished into six orders : Apostles, Martyrs, Prophets, Hierarchs, Monastic Saints, and the Righteous." In the Tradition of the Orthodox Church, as expressed above by St. Nicodemos the Hagiorite, there exist several orders of saints, that is, several paths and means to holiness. Despite their diversity, there exists a common basis for the spiritual life : askesis, spiritual training.

St. John Climacus composed one of the greatest works describing spiritual growth and development in the early seventh century in the desert of Sinai. After having passed many years as a monk of the desert, St. John wrote the Ladder, a text describing thirty steps of spiritual development; each step representing each of the hidden years of Christ prior to His baptism. The scheme of his ladder is : I. The Break with the World
1. Renunciation
2. Detachment
3. Exile

II. The Practice of the Virtues ("Active Life")
(i) Fundamental Virtues
4. Obedience
5. Penitence
6. Remembrance of Death
7. Sorrow
(ii) The Struggle Against the Passions
(a) Passions that are Predominantly Non-Physical
8. Anger
9. Malice
10. Slander
11. Talkativeness
12. Falsehood
13. Despondency
(b) Physical and Material Passions
14. Gluttony
15. Lust
16-17. Avarice
(c) Non Physical Passions (cont.)
18-20. Insensitivity
21. Fear
22. Vainglory
23. Pride
(iii) Higher Virtues of the Ascetic Life
24. Simplicity
25. Humility
26. Discernment

III. Union with God
27. Stillness
28. Prayer
29. Dispassion
30. Love

Prayer of St. Ephraim the Syrian

Lord and Master of my life, take from me the spirit of sloth, faintheartedness, lust of power, and idle talk. But give to me, instead, the spirit of chastity, humility, patience, and love. Yes, Lord and King grant me to see my own errors and not to judge my brother; For You are blessed unto the ages of ages. Amen.

The Importance of Living the Faith

Christ spent much of His ministry teaching. Yet, His teaching meant little unless it was applied in practice by His listeners. In the Sermon on the Mount, for instance, the Matthean account says of "the least of these commandments," that whoever "does them and teaches them shall be called great in the kingdom of heaven."

Similarly, the concluding words of the Sermon stress the "doing" of His teaching. Christ explains that the putting of the words into practice determines how solid the foundation is : "Everyone, then, who hears these words of mine and does them will be like a wise man who built his house upon a rock...And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand."

This point is likewise stressed by the Apostle Paul when he addresses the Colossians. He extorts that disciples of Christ should "put to death" in practice things such as "immortality, impurity, passion, evil desire...covetousness...anger, wrath, malice, slander, foul talk, and lies." Simply, "whatever you do, in word or deed, do everything in the name of the Lord Jesus."

The patristic tradition is no less concerned with the praxis of the Orthodox faith. Numerous fathers of the Church subscribe to the belief that deeds are what make the Word true. Moreover, they reflect the true faith and lead one to the knowledge of God.

To conclude, the faith we have discussed over the past number of weeks means little unless it is applied to each of our lives. Yet the practice means little unless it is rooted and guided by the theory of the faith. "For it is necessary that practice be informed, and for the thoria to be put into practice so that in the one, evil will be found without influence and in the other virtue be powerful in the completion and fulfillment of goodness (Elias the Presbyter).

Putting the Faith into Action

The following are sample subjects/issues that confront Orthodox Christians each and every day. Within Orthodoxy there are not simply "right" answers. There exist however guiding principles and ideals that lead us towards the Kingdom of Heaven. The challenge lies in approaching each subject/issue within the framework of the Orthodox Church, not simply in discussion but in practice, outside the class.

1) Fundamental Virtues (Obedience, Penitence, Remembrance of Death, Sorrow)
2) Struggle Against Non Physical Passions (Anger, Malice, Slander, Talkativeness, Falsehood, Despondency)
3) Struggle Against Physical & Material Passions (Gluttony, Lust, Avarice)
4) Higher Virtues of Life (Simplicity, Humility, Discernment)
5) Union with God (Stillness, Prayer, Dispassion, Love)
6) Decision-Making
7) Understanding Other Christian Traditions
8) Astrology
9) Stewardship
10) Answering the Question : "Are you saved?"
11) Spiritual Exercise
12) Fasting

"Finally brethren, whatever is true, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things...What you have learned and received and heard and seen in me, do" (St. Paul).

The First Century

- The Years of Jesus
- Pentecost
- The Books Which Comprise the New Testament are Written
- Spreading of Faith to the Gentiles
- Christian Communities Founded by Bishops and Presbyters

Second Century

- Christian Persecutions
- The Apologists Defend Faith
- Church Order and Liturgy
- Holy Tradition

Third Century

- Reconciliation of the Lapsed Christians
- Establishing the First Christian School of Theology
- Liturgical Development - oldest Eucharistic prayer is written, the sacraments of baptism, chrismation and ordination are formed.

The Fourth Century

- Great Persecutions under Diocletian
- Events Surrounding Elevation of the Cross
- Inner Controversies - Donatism, & Arianism
- The First Ecumenical Council (Nicea 325) - The Creed
- The Second Ecumenical Council (Constantinople 381) - reaffirms the 1st Council
- The Fathers of the Church - Athanasius the Great, Basil the Great, Gregory of Nyssa, Greorgy Nazianzen the Theologian
- Liturgical Development - Liturgies established, 40 Day Lent, Easter Feast, Christmas, & Theophany established.

The Bible is called the written word of God. It is divinely inspired authentic record of God's revelation of Himself and of His will, to humankind, composed of both the books of the Old Testament and the New Testament.