Eastern Orthodox Church

Part of a series on the
Eastern Orthodox Church
Mosaic of Christ Pantocrator, Hagia Sophia
Overview
Structure Theology (History of theology) Liturgy Church history Holy Mysteries View of salvation View of Mary View of icons
Background Crucifixion / Resurrection / Ascension of Jesus Christianity Christian Church Apostolic succession Four Marks of the Church Orthodoxy
Organization Autonomy Autocephaly Patriarchate Ecumenical Patriarch Episcopal polity Canon law Clergy Bishops Priests Deacons Monasticism Degrees Bratstvo
Autocephalous jurisdictions Autocephalous Churches who are officially part of the communion: Constantinople Alexandria Antioch Jerusalem Russia Serbia Romania Bulgaria Georgia Cyprus Greece Poland Albania Czech Lands and Slovakia North Macedonia Autocephaly recognized by some autocephalous Churches de jure: America Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches: Ukraine (OCU) Spiritual independence recognized by Georgian Orthodox Church: Ukraine (UOC)
Autonomous jurisdictions Sinai Finland Estonia (EP) Japan (MP) China (MP) Americas (RP) Bessarabia (RP) Moldova (MP) Semi-Autonomous: Crete (EP) Estonia (MP) ROCOR (MP)
Episcopal assemblies Australia, New Zealand, and Oceania Austria Belgium, Holland, and Luxembourg Canada France Germany Great Britain and Ireland Italy and Malta Latin America Scandinavia Spain and Portugal Switzerland and Liechtenstein United States of America
Noncanonical jurisdictions Old Believers Spiritual Christianity True Orthodoxy Catacomb Church Old Calendarists American Orthodox Catholic Church American World Patriarchs National churches: Abkhazia Belarus Italy Latvia Montenegro Turkey UOC–KP Evangelical Orthodox
Ecumenical councils First Seven Ecumenical Councils: First Second Third Fourth Fifth Sixth Seventh Other possible ecumenical councils: Eighth Ninth Other important councils: Quinisext Council Jassy Moscow Jerusalem Constantinople (1872)
History Church Fathers Pentarchy Byzantine Empire Christianization of Georgia Christianization of Bulgaria Christianization of Kievan Rus' Great Schism Russia Ottoman Empire North America Moscow–Constantinople schism 15th–16th c. 1996 2018
Theology History of Eastern Orthodox theology (20th century (Neo-Palamism)) Apophaticism Chrismation Contemplative prayer Essence vs. Energies Hesychasm Holy Trinity Hypostatic union Icons Metousiosis Mystical theology Nicene Creed Nepsis Oikonomia vs Akribeia Ousia Palamism Philokalia Phronema Sin Theosis Theotokos Differences from the Catholic Church Opposition to the Filioque Opposition to papal supremacy
Liturgy and worship Divine Liturgy Divine Services Akathist Apolytikion Artos Ectenia Euchologion Holy Water Iconostasis Jesus Prayer Kontakion Liturgical entrances Liturgical fans Lity Memorial service Memory Eternal Omophorion Eastern Orthodox bowing Eastern Orthodox marriage Praxis Paraklesis Paschal greeting Paschal Homily Paschal troparion Prayer rope Prosphora Russian bell ringing Semantron Sign of the cross Sticheron Troparion Vestments Use of incense
Liturgical calendar Paschal cycle 12 Great Feasts Other feasts: Feast of Orthodoxy Intercession of the Theotokos The four fasting periods: Nativity Fast Great Lent Apostles' Fast Dormition Fast
Major figures Athanasius of Alexandria Ephrem the Syrian Basil of Caesarea Cyril of Jerusalem Gregory of Nazianzus Gregory of Nyssa John Chrysostom Cyril of Alexandria John Climacus Maximus the Confessor John of Damascus Theodore the Studite Kassiani Cyril and Methodius Photios I of Constantinople Gregory Palamas
Other topics Architecture Folk Encyclical of the Eastern Patriarchs Eastern Orthodox cross Saint titles Statistics by country
v t e

Part of a series on
Christianity
Jesus Christ Nativity Baptism Ministry Crucifixion Resurrection Ascension
Bible Foundations Old Testament New Testament Gospel Canon Church Creed New Covenant
Theology God Trinity Father Son Holy Spirit Apologetics Baptism Christology History of theology Mission Salvation Universalism
History Tradition Apostles Peter Paul Mary Early Christianity Church Fathers Constantine Councils Augustine Ignatius East–West Schism Crusades Aquinas Reformation Luther
Denominations (full list) Nicene Catholic Latin Eastern Old Catholic Independent Catholic Eastern Orthodox Oriental Orthodox Church of the East Protestant Adventist Anabaptist Anglican Baptist Free Evangelical Lutheran Methodist Moravian [Hussite] Pentecostal Plymouth Brethren Quaker Reformed United Protestant Waldensian Nondenominational Christianity Restorationist Christadelphians Iglesia ni Cristo Irvingians Jehovah's Witness Latter Day Saints Members Church of God International The Church of Jesus Christ of Latter-day Saints The New Church (Swedenborgian) Unitarians and Universalists
Related topics Civilization Criticism Culture Ecumenism Glossary Index Liturgy Other religions Outline Prayer Sermon Symbolism Worship
Glossary Index Outline  Christianity portal
v t e

The Eastern Orthodox Church, officially the Orthodox Catholic Church,

The Churches of Constantinople, Alexandria, Jerusalem, and Antioch—except for some breaks of communion such as the Photian schism or the Acacian schism—shared communion with the Church of Rome until the East–West Schism in 1054. The 1054 schism was the culmination of mounting theological, political, and cultural disputes, particularly over the authority of the pope, between those churches. Before the Council of Ephesus in AD 431, the Church of the East also shared in this communion, as did the various Oriental Orthodox Churches before the Council of Chalcedon in AD 451, all separating primarily over differences in Christology.

The Eastern Orthodox Church is the primary religious denomination in

In keeping with the church's teaching on universality and with the Nicene Creed, Eastern Orthodox authorities such as Raphael of Brooklyn have insisted that the full name of the church has always included the term "Catholic", as in "Holy Orthodox Catholic Apostolic Church".^[32][33]

The official name of the Eastern Orthodox Church is the "Orthodox Catholic Church".

From ancient times through the first millennium, Greek was the most prevalent shared language in the demographic regions where the Byzantine Empire flourished, and Greek, being the language in which the New Testament was written, was the primary liturgical language of the church. For this reason, the eastern churches were sometimes identified as "Greek" (in contrast to the "Roman" or "Latin" church, which used a Latin translation of the Bible), even before the Great Schism of 1054. After 1054, "Greek Orthodox" or "Greek Catholic" marked a church as being in communion with Constantinople, much as "Catholic" did for communion with the Catholic Church.^[12]

In Hungarian, the church is still commonly called "Eastern Greek" (Hungarian: Görögkeleti). This identification with Greek, however, became increasingly confusing with time. Missionaries brought Eastern Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. In addition, struggles between Rome and Constantinople to control parts of Southeastern Europe resulted in the conversion of some churches to the Catholic Church, which then also used "Greek Catholic" to indicate their continued use of the Byzantine rites. Today, only a minority of Eastern Orthodox adherents use Greek as the language of worship.^[52]

"Eastern", then, indicates the geographical element in the church's origin and development, while "Orthodox" indicates the faith, as well as communion with the Ecumenical Patriarchate of Constantinople.

The first known use of the phrase "the catholic Church" (he katholike ekklesia) occurred in a letter written about AD 110 from one Greek church to another (Ignatius of Antioch to the Smyrnaeans). The letter states: "Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, there is the universal [katholike] Church."^[54] Thus, almost from the beginning, Christians referred to the Christian Church as the "one, holy, catholic (from the Greek καθολική, 'according to the whole, universal'^[55]) and apostolic Church".^[22] The Eastern Orthodox Church claims that it is today the continuation and preservation of that same early church.

A number of other Christian churches also make a similar claim: the Roman

To all these churches, the claim to catholicity (universality, oneness with the ancient Church) is important for multiple doctrinal reasons that have more bearing internally in each church than in their relation to the others, now separated in faith. The meaning of holding to a faith that is true is the primary reason why anyone's statement of which church split off from which other has any significance at all; the issues go as deep as the schisms. The depth of this meaning in the Eastern Orthodox Church is registered first in its use of the word "Orthodox" itself, a union of Greek orthos ("straight", "correct", "true", "right") and doxa ("common belief", from the ancient verb δοκέω-δοκῶ which is translated "to believe", "to think", "to consider", "to imagine", "to assume").^[56]

The dual meanings of doxa, with "glory" or "glorification" (of God by the church and of the church by God), especially in worship, yield the pair "correct belief" and "true worship". Together, these express the core of a fundamental teaching about the inseparability of belief and worship and their role in drawing the church together with Christ.^[57][58] All Slavic churches use the title Pravoslavie (Cyrillic: Православие), meaning "correctness of glorification", to denote what is in English Orthodoxy, while the Georgians use the title Martlmadidebeli.

The term "Eastern Church" (the geographic east in the East–West Schism) has been used to distinguish it from western Christendom (the geographic West, which at first came to designate the Catholic communion, later also the various Protestant and Anglican branches). "Eastern" is used to indicate that the highest concentrations of the Eastern Orthodox Church presence remain in the eastern part of the Christian world, although it is growing worldwide. Orthodox Christians throughout the world use various ethnic or national jurisdictional titles, or more inclusively, the title "Eastern Orthodox", "Orthodox Catholic", or simply "Orthodox".^[53]

What unites Orthodox Christians is the catholic faith as carried through

The lines of even this test can blur, however, when differences that arise are not due to doctrine, but to recognition of jurisdiction. As the Eastern Orthodox Church has spread into the west and over the world, the church as a whole has yet to sort out all the inter-jurisdictional issues that have arisen in the expansion, leaving some areas of doubt about what is proper church governance.[61] Moreover, as in the ancient church persecutions, the aftermath of persecutions of Christians in communist nations has complicated some issues of governance that have yet to be completely resolved.^[62]

All members of the Eastern Orthodox Church profess the same faith, regardless of race or nationality, jurisdiction or local custom, or century of birth. Holy tradition encompasses the understandings and means by which that unity of faith is transmitted across boundaries of time, geography, and culture. It is a continuity that exists only inasmuch as it lives within Christians themselves.^[63] It is not static, nor an observation of rules, but rather a sharing of observations that spring both from within and also in keeping with others, even others who lived lives long past. The church proclaims the Holy Spirit maintains the unity and consistency of holy tradition to preserve the integrity of the faith within the church, as given in the scriptural promises.^[64]

Orthodoxy asserts that its shared beliefs, and its theology, exist within holy tradition and cannot be separated from it, and that their meaning is not expressed in mere words alone;^[65] that doctrine cannot be understood unless it is prayed;^[66] and that it must also be lived in order to be prayed, that without action, the prayer is idle, empty, and in vain, and therefore the theology of demons.^[67]

Catholicity

The Eastern Orthodox Church considers itself to be both orthodox and catholic.^[68] The doctrine of the Catholicity of the Church, as derived from the Nicene Creed, is essential to Eastern Orthodox ecclesiology. The term Catholicity of the Church (Greek Καθολικότης τῆς Ἐκκλησίας) is used in its original sense, as a designation for the universality of the Christian Church, centred around Christ. Therefore, the Eastern Orthodox notion of catholicity is not centred around any singular see, unlike the Catholic Church which has one earthly centre.

Due to the influence of the Catholic Church in the west, where the English language itself developed, the words "catholic" and "catholicity" are sometimes used to refer to that church specifically. However, the more prominent dictionary sense given for general use is still the one shared by other languages, implying breadth and universality, reflecting comprehensive scope.^[69] In a Christian context, the Christian Church, as identified with the original church founded by Christ and his apostles, is said to be catholic (or universal) in regard to its union with Christ in faith.^[70]

Just as Christ is indivisible, so are union with him and faith in him, whereby the Christian Church is "universal", unseparated, and comprehensive, including all who share that faith. Orthodox bishop

With the mutual excommunications of the East–West Schism in 1054,[73] the churches in Rome and Constantinople each viewed the other as having departed from the true church, leaving a smaller but still-catholic church in place. Each retained the "Catholic" part of its title, the "Roman Catholic Church" (or Catholic Church) on the one hand, and the "Orthodox Catholic Church" on the other, each of which was defined in terms of inter-communion with either Rome or Constantinople. While the Eastern Orthodox Church recognises what it shares in common with other churches, including the Catholic Church, it sees catholicity in terms of complete union in communion and faith, with the Church throughout all time, and the sharing remains incomplete when not shared fully.

History

Early Church

Several doctrinal disputes from the fourth century onwards led to the calling of ecumenical councils. In the Orthodox Church, an ecumenical council is the supreme authority that can be invoked to resolve contested issues of the faith. As such, these councils have been held to resolve the most important theological matters that came to be disputed within the Christian Church. Many lesser disagreements were resolved through local councils in the areas where they arose, before they grew significant enough to require an ecumenical council.

There are seven councils authoritatively recognised as ecumenical by the Eastern Orthodox Church:

1. The First Ecumenical Council was convoked by the Roman Emperor Constantine at Nicaea in 325 and presided over by the Patriarch Alexander of Alexandria, with over 300 bishops condemning the view of Arius that the Son is a created being inferior to the Father.^[76]
2. The Second Ecumenical Council was held at Constantinople in 381, presided over by the Patriarchs of Alexandria and Antioch, with 150 bishops, defining the nature of the Holy Spirit against those asserting His inequality with the other persons of the Trinity.^[77]
3. The
   Third Ecumenical Council is that of Ephesus in 431, presided over by the Patriarch of Alexandria, with 250 bishops, which affirmed that Mary is truly "Birthgiver" or "Mother" of God (Theotokos), contrary to the teachings of Nestorius.^[78]
4. The
   Monophysite teaching.^[79]
5. The Fifth Ecumenical Council is the second of Constantinople in 553, interpreting the decrees of Chalcedon and further explaining the relationship of the two natures of Jesus; it also condemned the alleged teachings of Origen on the pre-existence of the soul, etc.^[80]
6. The
   Monothelites.^[81]
7. The Seventh Ecumenical Council was called under the Empress Regent Irene of Athens in 787, known as the second of Nicaea. It supports the veneration of icons while forbidding their worship. It is often referred to as "The Triumph of Orthodoxy".^[82]

There are also two other councils which are considered ecumenical by some Eastern Orthodox:

• The Fourth Council of Constantinople was called in 879. It restored Photius to his See in Constantinople and condemned any alteration of the Nicene-Constantinopolitan Creed of 381.
• The
  Barlaam of Calabria
  .

Other major councils

In addition to these councils, there have been a number of other significant councils meant to further define the Eastern Orthodox position. They are the Synods of Constantinople, in

After the

The missionaries to the East and South Slavs had great success in part because they used the people's native language rather than Greek, the predominant language of the Byzantine Empire, or Latin, as the Roman priests did.^[102] Perhaps the greatest legacy of their efforts is the Russian Orthodox Church, which is the largest of the Orthodox churches.^[111]

Great Schism (1054)

In the 11th century, what was recognised as the Great Schism took place between Rome and Constantinople, which led to separation between the Church of the West, the Catholic Church, and the Eastern Byzantine churches, now the Orthodox.^[112] There were doctrinal issues like the filioque clause and the authority of the Roman Pope involved in the split, but these were greatly exacerbated by political factors of both Church and state, and by cultural and linguistic differences between Latins and Greeks. Regarding papal supremacy, the Eastern half grew disillusioned with the Pope's centralisation of power, as well as his blatant attempts of excluding the Eastern half in regard to papal approvals. It had previously been the case that the emperor would have a say when a new Pope was elected, but towards the high Middle Ages, the Christians in Rome were slowly consolidating power and removing Byzantine influence. However, even before this exclusionary tendency from the West, well before 1054, the Eastern and Western halves of the Church were in perpetual conflict, particularly during the periods of Eastern iconoclasm and the Photian schism.^[113]

Reunion was attempted twice, at the 1274 Second Council of Lyon and the 1439 Council of Florence. The Council of Florence briefly reestablished communion between East and West, which lasted until after the fall of Constantinople in 1453. In each case, however, the councils were rejected by the Orthodox people as a whole, and the union of Florence also became very politically difficult after Constantinople came under Ottoman rule. However, in the time since, several local Orthodox Christian churches have renewed union with Rome, known as the Eastern Catholic Churches. Recent decades have seen a renewal of ecumenical spirit and dialogue between the Catholic and Orthodox churches.^[116]

Greek Church under Ottoman rule

The Byzantine Empire never fully recovered from the sack of Constantinople in 1204. Over the next two centuries, it entered a precipitous decline in both territory and influence. In 1453, a much-diminished Byzantine Empire fell to the

Under the Ottomans, the

By the time most Orthodox communities came under Muslim rule in the mid 15th century, Orthodoxy was very strong in Russia, which had maintained close cultural and political ties with the Byzantine Empire; roughly two decades after the fall of Constantinople,

Until 1666, when Patriarch Nikon was deposed by the

1931 demolition of the Cathedral of Christ the Saviour in Moscow

The rebuilt Cathedral of Christ the Saviour, currently the second tallest Orthodox church

After the

After Nazi Germany's attack on the Soviet Union in 1941, Joseph Stalin revived the Russian Orthodox Church to intensify patriotic support for the war effort. By 1957 about 22,000 Russian Orthodox churches had become active. However, in 1959, Nikita Khrushchev initiated his own campaign against the Russian Orthodox Church and forced the closure of about 12,000 churches. It is estimated that 50,000 clergy had been executed between the revolution and the end of the Khrushchev era. Members of the church hierarchy were jailed or forced out, their places taken by docile clergy, many of whom had ties with the KGB. By 1985 fewer than 7,000 churches remained active.^[124]

Pew research conducted in 2017 found a doubling in the global Orthodox population since the early 20th century, with the greatest resurgence in Russia.[129] In the former Soviet Union—where the largest Orthodox communities live—self-identified Orthodox Christians generally report low levels of observance and piety: In Russia, only 6% of Orthodox Christian adults reported attending church at least weekly, 15% say religion is "very important" in their lives, and 18% say they pray daily; other former Soviet republics display similarly low levels of religious observance.^[130]

Moscow–Constantinople schisms

1996

Since 1923, the

Since the

This situation led to the rise of rival, anti-Russian and anti-Soviet churches within Ukraine, including the Ukrainian Autocephalous Orthodox Church (UAOC), founded in 1917 which declared itself the restored autonomous church that existed prior to 1686 but had been eradicated within Soviet Ukraine by the 1930s. The church was largely supported by Ukrainian émigrés and diaspora, and was restored as a legally recognised church by the Ukrainian government in 1991.^[139] In 1992, the Ukrainian Orthodox Church – Kyiv Patriarchate (UOC-KP) came into existence, being founded by members of the Russian Church defrocked for insubordination, alongside support with the Ukrainian émigré community. The church submitted a request for Ukrainian autocephaly at its founding synod in Kyiv in 1992.^[140][141] These churches were competing with the Ukrainian Orthodox Church (UOC-MP), the Russian Church in Ukraine.^[142][143]

On 11 October 2018, the

The Eastern Orthodox Church is a fellowship of

The Eastern Orthodox Church considers Jesus Christ to be the head of the Church and the Church to be his body. It is believed that Church authority and the grace of God is directly passed down to Orthodox bishops and other clergy through the laying on of hands—a practice started by the New Testament apostles—and that this unbroken historical link is an essential element of the true church (Acts 8:17; 1 Timothy 4:14; Hebrews 6:2) The Eastern Orthodox Church asserts that apostolic succession requires apostolic faith, and bishops without apostolic faith, who are in heresy, forfeit their claim to apostolic succession.^[174] Orthodox churches differentiate themselves from other Christian churches by practising "ritual and liturgy... rich in mystery and symbolism,"^[175] similar to their views on the sacraments.

The Eastern Orthodox communion is organised into several regional churches, which are either autocephalous or lower-ranking

Each bishop has a territory (see) over which he governs.^[168] His main duty is to make sure the traditions and practices of the Eastern Orthodox Church are preserved. Bishops are equal in authority and cannot interfere in the jurisdiction of another bishop. Administratively, these bishops and their territories are organised into various autocephalous groups or synods of bishops who gather together at least twice each 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 Eastern Orthodox Church. Bishops are almost always chosen from the monastic ranks and must remain unmarried.

Church councils

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, deacons, monks and laymen were not allowed to vote. The primary goal of these great synods was to verify and confirm the fundamental beliefs of the Great Christian Church as truth, and to remove as heresy any false teachings that would threaten the Christian Church. The pope of Rome at that time held the position of primus inter pares ("first among equals") and, while he was not present at any of the councils, he continued to hold this title until the East–West Schism of 1054.^{[178][179][180][181]}

Other councils have helped to define the Eastern Orthodox position, specifically the

According to Eastern Orthodox teaching the position of "first among equals" gives no additional power or authority to the bishop that holds it, but rather that this person sits as organisational head of a council of equals (like a president).[182]

One of the decisions made by the First Council of Constantinople (the second ecumenical council, meeting in 381) and supported by later such councils was that the Patriarch of Constantinople should be given equal honour to the Pope of Rome since Constantinople was considered to be the "New Rome". According to the third canon of the second ecumenical council: "Because [Constantinople] is new Rome, the bishop of Constantinople is to enjoy the privileges of honor after the bishop of Rome".^[183]

The 28th canon of the fourth ecumenical council clarified this point by stating: "For the Fathers rightly granted privileges to the throne of Old Rome because it was the royal city. And the One Hundred and Fifty most religious Bishops (i.e. the second ecumenical council in 381) actuated by the same consideration, gave equal privileges to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is."^[184]

Because of the schism, the Eastern Orthodox no longer recognise the primacy of the pope of Rome. The patriarch of Constantinople therefore, like the Pope before him, now enjoys the title of "first among equals".

Adherents

The most reliable estimates currently available number Eastern Orthodox adherents at around 220 million worldwide,^[185] making Eastern Orthodoxy the second largest Christian communion in the world after the Catholic Church.^[186][b]

According to the 2015 Yearbook of International Religious Demography, as of 2010, the Eastern Orthodox population was 4% of the global population, declining from 7.1% in 1910. The study also found a decrease in proportional terms, with Eastern Orthodox Christians making up 12.2% of the world's total Christian population in 2015 compared to 20.4% a century earlier.^[188] A 2017 report by the Pew Research Center reached similar figures, noting that Eastern Orthodoxy has seen slower growth and less geographic spread than Catholicism and Protestantism, which were driven by colonialism and missionary activity across the world.^[189]

Over two-thirds of all Eastern Orthodox members are concentrated in

Eastern Orthodox Christianity is the fastest growing religion in certain Western countries, primarily through labour migration from Eastern Europe, and to a lesser degree conversion.[202] Ireland saw a doubling of its Eastern Orthodox population between 2006 and 2011.^{[202][203][204]} Spain and Germany have the largest communities in Western Europe, at roughly 1.5 million each, followed by Italy with around 900,000 and France with between 500,000 and 700,000.

In the Americas, four countries have over 100,000 Eastern Orthodox Christians: Canada, Mexico, Brazil, and the United States; all but the latter had fewer than 20,000 at the turn of the 20th century.^[205] The U.S. has seen its community more than quadruple since 1910, from 460,000 to 1.8 million as of 2017;^[205] consequently, the number of Eastern Orthodox parishes has been growing, with a 16% increase between 2000 and 2010.^[206][f][g]

Turkey, which for centuries once had one of the largest Eastern Orthodox communities, saw its overall Christian population fall from roughly one-fifth in 1914 to 2.5% in 1927.

In understanding the Trinity as "one God in three persons", "three persons" is not to be emphasised more than "one God", and vice versa. While the three persons are distinct, they are united in one divine essence, and their oneness is expressed in community and action so completely that they cannot be considered separately. For example, their salvation of mankind is an activity engaged in common: "Christ became man by the good will of the Father and by the cooperation of the Holy Spirit. Christ sends the Holy Spirit who proceeds from the Father, and the Holy Spirit forms Christ in our hearts, and thus God the Father is glorified." Their "communion of essence" is "indivisible". Trinitarian terminology—essence, hypostasis, etc.—are used "philosophically", "to answer the ideas of the heretics", and "to place the terms where they separate error and truth."[218] The words do what they can do, but the nature of the Trinity in its fullness is believed to remain beyond man's comprehension and expression, a holy mystery that can only be experienced.

Sin, salvation, and the incarnation

When Eastern Orthodox Christians refer to fallen nature they are not saying that human nature has become evil in itself. Human nature is still formed in the image of God; humans are still God's creation, and God has never created anything evil, but fallen nature remains open to evil intents and actions. It is sometimes said among Eastern Orthodox that humans are "inclined to sin"; that is, people find some sinful things attractive. It is the nature of temptation to make sinful things seem the more attractive, and it is the fallen nature of humans that seeks or succumbs to the attraction. Orthodox Christians reject the Augustinian position that the descendants of Adam and Eve are actually guilty of the original sin of their ancestors.^[219]

Since the fall of man, then, it has been mankind's dilemma that no human can restore his nature to union with God's grace; it was necessary for God to effect another change in human nature. Eastern Orthodox Christians believe that Christ Jesus was both God and Man absolutely and completely, having two natures indivisibly: eternally begotten of the Father in his divinity, he was born in his humanity of a woman, Mary, by her consent, through descent of the Holy Spirit. He lived on earth, in time and history, as a man. As a man he also died, and went to the place of the dead, which is Hades. But being God, neither death nor Hades could contain him, and he rose to life again, in his humanity, by the power of the Holy Spirit, thus destroying the power of Hades and of death itself.^[220]

Through Christ's destruction of Hades' power to hold humanity hostage, he made the path to salvation effective for all the righteous who had died from the beginning of time—saving many, including Adam and Eve, who are remembered in the church as saints.^[221]

Resurrection of Christ

The Eastern Orthodox Church understands the death and resurrection of Jesus to be real historical events, as described in the gospels of the New Testament.

Christian life

Church teaching is that Eastern Orthodox Christians, through baptism, enter a new life of salvation through repentance whose purpose is to share in the life of God through the work of the Holy Spirit. The Eastern Orthodox Christian life is a spiritual pilgrimage in which each person, through the imitation of Christ and hesychasm,^[222] cultivates the practice of unceasing prayer. Each life occurs within the life of the church as a member of the body of Christ.^[223] It is then through the fire of God's love in the action of the Holy Spirit that each member becomes more holy, more wholly unified with Christ, starting in this life and continuing in the next.^[224][225] The church teaches that everyone, being born in God's image, is called to theosis, fulfilment of the image in likeness to God. God the creator, having divinity by nature, offers each person participation in divinity by cooperatively accepting His gift of grace.^[226]

The Eastern Orthodox Church, in understanding itself to be the Body of Christ, and similarly in understanding the Christian life to lead to the unification in Christ of all members of his body, views the church as embracing all Christ's members, those now living on earth, and also all those through the ages who have passed on to the heavenly life. "In general," Eastern Orthodox Christianity sees the Church "as a purely mystical body, the understanding of which cannot be attained through the development of a rational or natural theology."^[175]

The church includes the Christian saints from all times, and also judges, prophets and righteous Jews of the first covenant, Adam and Eve, even the angels and heavenly hosts.^[227] In Eastern Orthodox services, the earthly members together with the heavenly members worship God as one community in Christ, in a union that transcends time and space and joins heaven to earth. This unity of the church is sometimes called the communion of the saints.^[228]

Eastern Orthodox Order of Saint Benedict

The Order of Saint Benedict is an affiliation of monastics of the Eastern Orthodox Church who strive to live according to the

Within the United States, the

Virgin Mary and other saints

Marian shrine

in Greece.

Virgin Mary

The Eastern Orthodox Church believes death and the separation of body and soul to be unnatural—a result of the

Fall of Man. They also hold that the congregation of the church comprises both the living and the dead. All persons currently in heaven are considered to be saints, whether their names are known or not. There are, however, those saints of distinction whom God has revealed as particularly good examples. When a saint is revealed and ultimately recognised by a large portion of the church a service of official recognition (glorification) is celebrated.^[231]

This does not "make" the person a saint; it merely recognises the fact and announces it to the rest of the church. A day is prescribed for the saint's celebration, hymns composed and icons 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 God alone (this view is also held by the

Oriental Orthodox and Catholic churches

). In showing the saints this love and requesting their prayers, the Eastern Orthodox manifest their belief that the saints thus assist in the process of salvation for others.

Pre-eminent among the saints is the

Mother of God"). In Eastern Orthodox theology, the Mother of God is the fulfilment of the Old Testament archetypes revealed in the Ark of the Covenant (because she carried the New Covenant in the person of Christ) and the burning bush that appeared before Moses (symbolising the Mother of God's carrying of God without being consumed).^[232]

The Eastern Orthodox believe that Christ, from the moment of his conception, was both fully God and fully human. Mary is thus called the Theotokos or Bogoroditsa as an affirmation of the divinity of the one to whom she gave birth. It is also believed that her virginity was not compromised in conceiving God-incarnate, that she was not harmed and that she remained forever a virgin. Scriptural references to "brothers" of Christ are interpreted as kin, given that the word "brother" was used in multiple ways, as was the term "father". Due to her unique place in salvation history, Mary is honoured above all other saints and especially venerated for the great work that God accomplished through her.[233]

The Eastern Orthodox Church regards the bodies of all saints as holy, made such by participation in the holy mysteries, especially the communion of Christ's holy body and blood, and by the indwelling of the Holy Spirit within the church. Indeed, that persons and physical things can be made holy is a cornerstone of the doctrine of the Incarnation, made manifest also directly by God in Old Testament times through his dwelling in the Ark of the Covenant. Thus, physical items connected with saints are also regarded as holy, through their participation in the earthly works of those saints. According to church teaching and tradition, God himself bears witness to this holiness of saints' relics through the many miracles connected with them that have been reported throughout history since biblical times, often including healing from disease and injury.^[234]

Eschatology

Main article: Christian eschatology

Orthodox Christians believe that when a person dies the soul is temporarily separated from the body. Though it may linger for a short period on Earth, it is ultimately escorted either to paradise (

Abraham's bosom) or the darkness of Hades, following the Temporary Judgment. Orthodox do not accept the doctrine of Purgatory, which is held by Catholicism. The soul's experience of either of these states is only a "foretaste"—being experienced only by the soul—until the Final Judgment, when the soul and body will be reunited.^[235][236]

The Eastern 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.[237] For this reason the Church offers a special prayer for the dead on the third day, ninth day, fortieth day, and the one-year anniversary after the death of an Orthodox Christian. There are also several days throughout the year that are set aside for general commemoration of the departed, sometimes including nonbelievers. These days usually fall on a Saturday, since it was on a Saturday that Christ lay in the Tomb.^[236]

The Eastern Orthodox believe that after the Final Judgment:

• All souls will be reunited with their
  resurrected bodies
  .
• All souls will fully experience their spiritual state.
• Having been perfected, the saints will forever progress towards a deeper and fuller love of God, which equates with eternal happiness.^[236]

Bible

The official Bible of the Eastern Orthodox Church contains the

holy tradition and is essential as the basis for all Orthodox teaching and belief.^[241]

Once established as holy scripture, there has never been any question that the Eastern Orthodox Church holds the full list of books to be venerable and beneficial for reading and study,

Protestant canon,^[243] but deemed by the Eastern Orthodox worthy to be read in worship services, even though they carry a lesser esteem than the 39 books of the Hebrew canon.^[244] The lowest tier contains the remaining books not accepted by either Protestants or Catholics, among them, Psalm 151. Though it is a psalm, and is in the book of psalms, it is not classified as being within the Psalter (the first 150 psalms).^[245]

In a very strict sense, it is not entirely orthodox to call the holy scripture the "Word of God". That is a title the Eastern Orthodox Church reserves for Christ, as supported in the scriptures themselves, most explicitly in the first chapter of the gospel of John. God's Word is not hollow, like human words. "God said, 'let there be light'; and there was light."[246]

The Eastern Orthodox Church does not subscribe to the Protestant doctrine of sola scriptura. The church has defined what Scripture is; it also interprets what its meaning is.^[247] Christ promised: "When He, the Spirit of truth, has come, He will guide you into all truth".^[248]

Scriptures are understood to contain historical fact, poetry, idiom, metaphor, simile, moral fable, parable, prophecy and wisdom literature, and each bears its own consideration in its interpretation. While divinely inspired, the text still consists of words in human languages, arranged in humanly recognisable forms. The Eastern Orthodox Church does not oppose honest critical and historical study of the Bible.^[249]

Liturgy

Main articles: Byzantine Rite, Eastern Orthodox worship, and Western Rite Orthodoxy

Gifts during the Divine Liturgy

which bears his name.

Church calendar

Lesser cycles also run in tandem with the annual ones. A weekly cycle of days prescribes a specific focus for each day in addition to others that may be observed.[250]

Each day of the Weekly Cycle is dedicated to certain special memorials. Sunday is dedicated to Christ's Resurrection; Monday honours the holy bodiless powers (angels, archangels, etc.); Tuesday is dedicated to the prophets and especially the greatest of the prophets, John the Forerunner and Baptist of the Lord; Wednesday is consecrated to the Cross and recalls Judas' betrayal; Thursday honours the holy apostles and hierarchs, especially Nicholas, Bishop of Myra in Lycia; Friday is also consecrated to the Cross and recalls the day of the Crucifixion; Saturday is dedicated to All Saints, especially the Mother of God, and to the memory of all those who have departed this life in the hope of resurrection and eternal life.

Church services

Main article: Canonical hours § Byzantine Rite usage

This section is empty. You can help by adding to it. (November 2021)

Music and chanting

Patriarchate of Constantinople

The church has developed eight modes or tones (see Octoechos) within which a chant may be set, depending on the time of year, feast day, 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.^[251]

Traditions

Art and architecture

Main article: Eastern Orthodox church architecture

The Archdiocesan Cathedral of the Holy Trinity on New York City's Upper East Side is the largest Orthodox Christian church in the Western Hemisphere.^[252]

Local customs

Locality is also expressed in regional terms of churchly jurisdiction, which is often also drawn along national lines. Many Orthodox churches adopt a national title (e.g.

Ukrainian Orthodox, etc.) and this title can identify which language is used in services, which bishops preside, and which of the typica is followed by specific congregations. In the Middle East, Orthodox Christians are usually referred to as Rum ("Roman") Orthodox, because of their historical connection with the Eastern Roman (Byzantine) Empire.^[253]

Holy mysteries (sacraments)

Those things which in the West are often termed

sacramentals

are known among the Eastern Orthodox as the "sacred mysteries".

While the Catholic Church numbers seven sacraments, and many Protestant groups list two (baptism and the Eucharist) or even none, the Eastern Orthodox do not limit the number. However, for the sake of convenience,

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.^[254]

Baptism

Baptism is the mystery which transforms the old and sinful person into a new and pure one; the old life, the sins, any mistakes made are gone and a clean slate is given. Through baptism a person is united to the Body of Christ by becoming a member of the Eastern Orthodox Church. During the service, water is blessed. The catechumen is fully immersed in the water three times in the name of the 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.^[255]

Properly, the mystery of baptism is administered by bishops and priests; however, in emergencies any Eastern Orthodox Christian can baptise.^[256]

Chrismation

Chrismation (sometimes called confirmation) is the mystery by which a baptised person is granted the gift of the Holy Spirit through anointing with Holy Chrism.^[257][258] It is normally given immediately after baptism as part of the same service, but is also used to receive lapsed members of the Eastern Orthodox Church.^[259] 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.^[260]

A baptised and chrismated Eastern Orthodox Christian is a full member of the church and may receive the Eucharist regardless of age.^[260]

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.^[261]

Holy Communion (Eucharist)

Communion is given only to baptised and chrismated Eastern Orthodox Christians who have prepared by fasting, prayer and confession. The priest will administer the gifts with a spoon, called a "cochlear", directly into the recipient's mouth from the chalice.^[262] From baptism young infants and children are carried to the chalice to receive holy communion.^[260]

Marriage

Main article: Marriage in the Eastern Orthodox Church

Nicholas II of Russia

From the Orthodox perspective, marriage is one of the holy mysteries or sacraments. As well as in many other Christian traditions, for example in Catholicism, it serves to unite a woman and a man in eternal union and love before God, with the purpose of following Christ and his Gospel and raising up a faithful, holy family through their holy union.^[263][264] The church understands marriage to be the union of one man and one woman, and certain Orthodox leaders have spoken out strongly in opposition to the civil institution of same-sex marriage.^[265][266]

Jesus said that "when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven" (Mk 12:25). For the Orthodox Christian this passage should not be understood to imply that Christian marriage will not remain a reality in the Kingdom, but points to the fact that relations will not be "fleshy", but "spiritual".^[267] Love between wife and husband, as an icon of relationship between Christ and church, is eternal.^[267]

The church does recognise that there are rare occasions when it is better that couples do separate, but there is no official recognition of civil divorces. For the Eastern Orthodox, to say that marriage is indissoluble means that it should not be broken, the violation of such a union, perceived as holy, being an offence resulting from either adultery or the prolonged absence of one of the partners. Thus, permitting remarriage is an act of compassion of the church towards sinful man.^[268]

Holy orders

diaconate. The bishop has placed his omophorion and right hand on the head of the candidate and is reading the Prayer of Cheirotonia

.

Widowed priests and deacons may not remarry and it is common for such members of the clergy to retire to a monastery (see clerical celibacy). This is also true of widowed wives of clergy, who do not remarry and become nuns when their children are grown. Only men are allowed to receive holy orders, although deaconesses had both liturgical and pastoral functions within the church.^[269]

In 2016, the Patriarchate of Alexandria decided to reintroduce the order of deaconess.

Patriarchate of Alexandria.^[272]

Interfaith relations

Cathedral of St. Paul the Apostle in the Episcopal Diocese of Fond du Lac, with Anthony Kozlowski of the Polish National Catholic Church and Tikhon, then Bishop of the Aleutians and Alaska (along with his chaplains John Kochurov and Sebastian Dabovich) of the Russian Orthodox Church

present

Ecumenical Patriarch Bartholomew I in the Church of the Holy Sepulchre

, Jerusalem, 2014

Relations with other Christians

In 1920, the Ecumenical Patriarchate of Constantinople, published an encyclical "addressed 'To all the Churches of Christ, wherever they may be', urging closer co-operation among separated Christians, and suggesting a 'League of Churches', parallel to the newly founded League of Nations".^[273] This gesture was instrumental in the foundation of the World Council of Churches (WCC);^[274] as such, almost all Eastern Orthodox churches are members of the WCC and "Orthodox ecclesiastics and theologians serve on its committees".^[275] Kallistos Ware, a British metropolitan bishop of the Orthodox Church, has stated that ecumenism "is important for Orthodoxy: it has helped to force the various Orthodox churches out of their comparative isolation, making them meet one another and enter into a living contact with non-Orthodox Christians."^[276]

Christian communions on such issues.^[277]

In that regard, the differences between the Catholic and Eastern Orthodox communions have not been improved in any relevant way. Dogmatic and

Virgin Mary.^[278] During his visit to Georgia in October 2016, Pope Francis was snubbed by most Orthodox Christians as he led mass before a practically empty Mikheil Meskhi Stadium in Tbilisi.^[279]

The Oriental Orthodox Churches are not in

communion with the Eastern Orthodox Church, despite their similar names. Slow dialogue towards restoring communion between the two churches began in the mid-20th century,^[280] and, notably, in the 19th century, when the Greek Patriarch in Egypt had to absent himself from the country for a long period of time; he left his church under the guidance of the Coptic Pope Cyril IV of Alexandria.^[281]

In 2019, the Primate of the

Metropolitan of Kyiv and All Ukraine Epiphanius stated that "theoretically" the Orthodox Church of Ukraine and the Ukrainian Greek Catholic Church could in the future unite into a united church around the Kyiv throne.^[282] In 2019, the Primate of the UGCC, Major Archbishop of Kyiv-Galicia Sviatoslav, stated that every effort should be made to restore the original unity of the Kyivan Church in its Orthodox and Catholic branches, saying that the restoration of Eucharistic communion between Rome and Constantinople is not a utopia.^[283]

Notwithstanding certain overtures by both Catholic and Eastern Orthodox leaders, the majority of Orthodox Christians, as well as Catholics, are not in favour of communion between their churches, with only a median of 35 per cent and 38 per cent, respectively, claiming support.[130]

Relations with Islam

Constantinople Massacre of April 1821: a religious persecution of the Greek population of Constantinople under the Ottomans. Patriarch Gregory V of Constantinople

was executed.

According to

Christians under Islamic rule were denied equality of rights since they were forced to pay the jizya poll tax.^[284]

In 2007, Metropolitan Alfeyev expressed the possibility of peaceful coexistence between Islam and Christianity in Russia, as the two religions have never had religious wars in Russia.^[285]

Constituencies

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources in this section. Unsourced material may be challenged and removed. (July 2022) (Learn how and when to remove this template message)

See also:

List of the current autocephalous Eastern Orthodox churches and their dependencies

The various

synods of the Eastern Orthodox Church are distinct in terms of administration and local culture, but for the most part exist in full communion

with one another. In addition, some schismatic churches not in any communion exist, with all three groups identifying as Eastern Orthodox.

Another group of non-mainstream Eastern Orthodox Christians are referred

True Orthodoxy or Old Calendarists; they are those who, without authority from their parent churches, have continued to use the old Julian calendar

, and split from their parent church.

The

Russian Orthodox Church Outside Russia (ROCOR) has united in 2007 with the Moscow Patriarchate; these two churches had separated from each other in the 1920s due to the subjection of the latter to the hostile Soviet regime

.

Another group called the

separated in 1666 from the official Russian Orthodox Church as a protest against church rite reforms introduced by Patriarch Nikon of Moscow

.

Main communion

Cathedral of Evangelismos, Alexandria

The Eastern Orthodox Church is a

Ukrainian Orthodox Church of the Moscow Patriarchate, proclaimed the formation of the unified Orthodox Church of Ukraine. On 5 January 2019, the Orthodox Church of Ukraine received its tomos of autocephaly (decree which defines the conditions of a church's independence) from the Ecumenical Patriarchate and thus received a place in the diptych

.

Each church has defined geographical boundaries of its jurisdiction and is ruled by its council of bishops or synod presided by a senior bishop–its primate (or first hierarch). The primate may carry the honorary title of patriarch, metropolitan (in the Slavic tradition) or archbishop (in the Greek tradition).

Each regional church consists of constituent

eparchies (or dioceses) ruled by a bishop. Some churches have given an eparchy or group of eparchies varying degrees of autonomy (self-government). Such autonomous churches maintain varying levels of dependence on their mother church, usually defined in a tomos

or other document of autonomy.

Below is a list of the 15 autocephalous Orthodox churches forming the main body of Orthodox Christianity, all of which are titled equal to each other, but the Ecumenical Patriarchate is titled the first among equals. Based on the definitions, the list is in the order of precedence and alphabetical order where necessary, with some of their constituent autonomous churches and exarchates listed as well. The liturgical title of the primate is in italics.

Within the main body of Eastern Orthodoxy there are unresolved internal issues as to the autonomous or autocephalous status or legitimacy of the following Orthodox churches, particularly between those stemming from the Russian Orthodox or Constantinopolitan churches:

Traditionalist groups

True Orthodox

Old Believers

Old Believers are groups which do not accept the liturgical reforms which were carried out within the Russian Orthodox Church by Patriarch Nikon of Moscow in the 17th century. Although all of the groups of Old Believers emerged as a result of opposition to the Nikonian reforms, they do not constitute a single monolithic body. Despite their emphasis on invariable adherence to the pre-Nikonian traditions, the Old Believers feature a great diversity of groups which profess different interpretations of church tradition and they are often not in communion with each other (some groups even practise re-baptism before admitting a member of another group into their midst).

Churches not in communion with other churches

Churches with irregular or unresolved canonical status are entities that have carried out

Notes