THE BYZANTINE ORTHODOX CHURCH
about us
The Byzantine Orthodox Church refers to the Eastern Orthodox Christian traditions and churches that developed within the Byzantine Empire, which was the continuation of the Roman Empire in the East after the fall of the Western Roman Empire. It is also known as Eastern Orthodoxy or Byzantine Christianity. The Byzantine Orthodox Church is one of the three main branches of Chalcedonian Christianity, alongside Catholicism and Protestantism.
Key aspects of the Byzantine Orthodox Church:
Historical Roots:
The Byzantine Orthodox Church's origins trace back to the early Christian Church in the Eastern Roman Empire, particularly in Constantinople, which became a major centre of Christian thought and practice.
Distinctive Practices:
The Byzantine Orthodox Church developed its own liturgical traditions, theological emphases, and forms of church governance, distinct from the Western Church.
Autocephalous Churches:
The mainstream Eastern Orthodox Church is organized into a communion of autocephalous (self-governing) Churches, meaning each Church is independent in its administration but united in faith and doctrine.
Our Church mission is to serve Christ faithful. We are committed to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide, to defend the human rights of every individual and to work for unity between the Orthodox Catholics and other Christians.
We believe that the living Tradition of the Church and the principles of concord and harmony are expressed through the common mind of the universal episcopate as the need arises. In all other matters, the internal life of each independent Church is administered by the bishops of that particular Church.
Our Eastern Christian Tradition places us within the One, Holy, Catholic and Apostolic Church of God. We hold as sacred the Holy Scriptures, the ancient Creeds of the Church, the Seven Sacraments and governance through valid Episcopal Orders. We draw on the rich Eastern Christian Traditions of the Holy Orthodox Church spirituality to help ourselves and others to discern God’s presence in our lives.
As contemplatives in action, we bring this spirituality into the wider human context as we strive for social justice, charity work, peace, education, dialogue and Church unity. We are dedicated to Orthodox evangelism. Our goal is to bring together Orthodox Catholic faithful into a unified and coordinated effort, to spread the truth of Orthodoxy in our modern time, in other words; Orthodox Christianity in the 21st Century.
Our Church Mission is to establish in an effort to answer and deal with the following concerns:
How do we deal with Poverty, Homeless Issues, Refugees, Food Banks etc…
How does the modern culture of acceleration affect Orthodox Christianity in our time?
Can or should Orthodoxy follow this rhythm of life, even if this is the modern path to transmit its own message?
Can this happen without having an impact on the “eternal” nature of the sacred?
What is at stake here?
Is the relationship between the Orthodox Church and the present social order and its response to the ever-increasing calls for change? Without ignoring the differences between the various theological currents of Orthodoxy, is the Orthodox Church delivering its message to society with all the challenges that this age is facing?
The Great Commission: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
Our Vision: That all people may come to know the saving love of our Lord: Father, Son and Holy Spirit. Our Values: We value proclaiming and witnessing Christ to all people with priority given to those who have never heard or accepted the Gospel. We value sharing the love of Christ for the care of the total person – spiritual and physical. We value ministry in the language and culture of the people. We value our people – well-trained Missionaries, Staff, Supporters, Indigenous Leadership and those being served. We value communities, parishes, and individuals that are mission-minded and have active mission involvement. We value being an open and transparent Church that values the gifts of stewardship provided to us by the faithful. We are guided by the following principles:
Gospel: To believe in the Gospel of Jesus Christ, and to adhere to His commandments, as expressed in the life and teachings of the Orthodox Church.
Communication: To acknowledge our responsibility to communicate Orthodox Christianity to the world and to invite all to partake of the fullness of the faith.
Education: To take a holistic approach to theological education and spiritual formation—integrating study, work, worship, and personal discipline. Values: To manifest Orthodox Christian love, service, worship, and learning in the life of the community and beyond.
Unity: To be committed to Christian unity.
Transparent: To be open, transparent, and responsible stewards of the resources entrusted to us.
Participation: To encourage every member of the community to be a full and active participant in our mission.
Charity Work & Commitments: To be committed to the Holy Church teachings, to be also committed to fairness, justice, respect, and hospitality for all members of the community and our wider society, regardless of their background or beliefs. Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the intention of our Mission is to embrace a way of life which, by profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.
Who are the Byzantines?
The Romei, El Rum:
The term Romei (Rum) designated the Orthodox Byzantine populations, whether Greek-speaking, Slavic-Arabic or Turkish-speaking, living in the Ottoman Empire, on former Byzantine territory.
The Byzantine populations, who came to be known as El Rum were settled in the Greek peninsular as well as in other parts of the Balkans, in Asia Minor, East Mediterranean and in Istanbul. Once the drastic depopulation of the first two centuries after the conquest was over, they experienced a demographic surge in the 17th c., accompanied by corresponding economic and social development.
The Ottoman system of government and moreover the privileges which had been conceded to the Patriarchate benefited the Byzantine communities, which succeeded in obtaining some degree of autonomy and self-government. This also allowed an increase in the production of works of art, mainly represented by works of a religious nature. Icons and church silver vessels, often offerings from the faithful or from guilds, precious, gold-embroidered vestments, manuscripts or printed books, all testify not just to the cultural but also the economic development of these communities.
Eastern Christian Theology has developed within different communities. In the Byzantine community it developed within the Byzantine Empire, but also outside the Empire, primarily within the Arabic cultural world.
Byzantine Christianity:
The Byzantine Rite:
our mission
We are committed to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide, to defend the human rights of every individual and to work for unity between all Orthodox churches.
Our Mission is to be able to answer and deal with the following concerns: How we are spreading the Gospel? How do we deal with Poverty, Homeless Issues, Refugees, Food Banks etc…How does the modern culture of acceleration affect Orthodox Christianity in our time? Can or should Orthodoxy follow this rhythm of life, even if this is the modern path to transmit its own message? Can this happen without having an impact on the “eternal” nature of the sacred? What is at stake here? Is the relationship between the Orthodox Church and the present social order and its response to the ever-increasing calls for change? Without ignoring the differences between the various theological currents of Orthodoxy, is the Orthodox Church delivering its message to society with all the challenges that this age is facing?
With the Great Commission: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age. "Our Vision: That all people may come to know the saving love of our Lord: Father, Son and Holy Spirit. How are we managing this calling?
Our Values: We value proclaiming and witnessing Christ to all people with priority given to those who have never heard or accepted the Gospel. We value sharing the love of Christ for the care of the total person – spiritual and physical.
We value ministry in the language and culture of the people.
We value our people – well-trained Missionaries, Staff, Supporters, Indigenous Leadership and those being served. We value communities, parishes, and individuals that are mission-minded and have active mission involvement. We value being an open and transparent mission that values the gifts of stewardship provided to us by the faithful.
We are guided by the following principles:
Gospel: To believe in the Gospel of Jesus Christ, and to adhere to His commandments, as expressed in the life and teachings of the Orthodox Church.
Communication: To acknowledge our responsibility to communicate Orthodox Christianity to the world and to invite all to partake of the fullness of the faith.
Education: To take a holistic approach to theological education and spiritual formation—integrating study, work, worship, and personal discipline.
Values: To manifest Orthodox Christian love, service, worship, and learning in the life of the community and beyond.
Unity: To be committed to Christian unity.
Transparent: To be open, transparent, and responsible stewards of the resources entrusted to us.
Participation: To encourage every member of the community to be a full and active participant in our mission.
Charity Work & Commitments: To be committed to the Holy Church teachings, to be also committed to fairness, justice, respect, and hospitality for all members of the community and our wider society, regardless of their background or beliefs.
Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the intention of our Mission is to embrace a way of life which, by profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.
hierarchy
Metropolitan Archbishop of Great Britain
Primate of the Byzantine Orthodox Church
His Eminence was born in the Middle East in a Christian Orthodox Family. From his youth, he was inclined to serve the Church. In the mid 80's he travelled to New York, USA and attended Saint Vladimir Orthodox Theological Seminary.
He holds a MA Degree in Divinity, he also holds a MA Degree in Business Administration from Cornell University and a PHD in Eastern Theology as well.
On the 22nd of April 1991, the Vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance to the Eastern Rite. On the 23rd of April 1991, he was ordained to the Holy Deaconate. On the 23rd of April 1992, he was ordained to the Holy Priesthood where he served in many parishes in the USA. In August 1994 he was elevated to the rank of Archimandrite.
our beliefs
"I believe in one God, the Father Almighty, maker 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, God of God, Light of Light, true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made, who, for us men, and for our salvation, came down from Heaven, and was incarnate by the Holy Spirit and the Virgin Mary; and became man; He was crucified for us under Pontius Pilate, suffered, and was buried, and the third day He rose again, according to the Scriptures; and ascended into Heaven, and is seated at the right hand of the Father; and He shall come again with glory, to judge the living and the dead; whose Kingdom shall have no end, and in the Holy Spirit, the Lord and giver of life, Who proceed from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets, and 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 world to come. Amen".
We believe that the source of the Orthodox Catholic Faith is fully expressed in the Nicene Creed (based on Sacred Scripture and Sacred Tradition).
We believe that Sacred Scripture (the Bible), which comprises the Old Testament (including the deuterocanonical/apocryphal books) and the New Testament, contains God’s revelation to us, particularly that concerning His Son, Our Lord Jesus Christ, and that in matters essential to our salvation it is inerrant.
In order to understand our understanding to the faith, it will be helpful to explain briefly where our teaching and theology comes from.
Byzantine Theology:
Byzantine theology begins in 330, the year when the city of Byzantium was inaugurated, was christened Constantinople, “New Rome.” Those theologians writing in Greek after the year 330 can indeed be considered “Byzantine” theologians.
However, as the decades and centuries flow onward the Latin West appears incapable of keeping abreast with the vital work of Byzantine theologians.
It is truer that there is usually a small circle of persons in Rome who have contact and some knowledge of Byzantine or Eastern theology but this circle is limited and their knowledge fragmented. It was a sore tragedy for the history of Christianity, for the life of the united Church, that this drift took place. There were certainly political and cultural reasons for the drift, and, often, the blame can be placed on Byzantium.
Nevertheless, in the realm of the Church, in the realm of theological thought, in the realm of vital issues, concerning the essence of the faith such a drift should never have occurred. In modern terms, someone could say that Byzantium and Byzantine theology has had—and largely still has—a “bad press” among Western Christians. Moreover, included in this “bad press” is not only an atmosphere of contempt for the Byzantine East but also a grave ignorance and lack of understanding.
Byzantine theology was engaged in a struggle for the preservation of the truth, it was engaged in vital theological issues just as St. Athanasius and as the Cappadocian fathers in the fourth century were. Western Christians kept abreast with the thought of St. Athanasius and the Cappadocians, but it must be regrettably acknowledged that even that knowledge is not complete, that somehow ineluctably a curtain partially closes and prevents Western Christians from dealing with and understanding the totality of the thought of St. Athanasius and the Cappadocians.
It is not only a brief survey of the salient elements of fourth century Eastern theology necessary for a proper understanding of Byzantine theology but also necessary an overview of certain patterns of thought in the earlier Patristic era. And it is almost scandalous that even a brief overview of Christological thought in the New Testament is a prerequisite for an understanding of Byzantine theology precisely to demonstrate that Byzantine theology is organically related to the original deposit of the truth of the faith, that Byzantine theology is, as it was, a Biblical theology and not a fabrication of sophistry, that Byzantine theology was dealing with burning issues of the Christian faith and of Christian life.
The beginning of Byzantinism is not the beginning of a new Christianity. Rather, it is the legitimate heir of the legacy of the New Testament, of early Christianity, of the Apostolic Fathers, of the Fathers of Church.
The Christological and Trinitarian definitions of the Council of Chalcedony,—moreover, of all the definitions of the seven Ecumenical Councils—are not the result of philosophical intrusions into the Biblical vision of God but rather, and precisely, the explication of what was originally revealed, of what was originally deposited, of what was experienced by the earliest Christians: that Jesus was the Christ, the Son of the Living God, that Jesus was both true God and True Man, the God-Man, that God is God the Father, the Son, and the Holy Spirit.
The rationalism and, as it was, the arrogance of the eighteenth and nineteenth century scholars of the New Testament created more an exercise in exegesis than exegesis of the New Testament. And it has made the understanding of Byzantine theology even more distant to Western Christians.
If the Christ of the New Testament is one and the same with the Christ of Byzantine theology in its ultimate victory over heretical thought and if the Christ of the New Testament has been misrepresented by schools of New Testament thought in the eighteenth and nineteenth century, some carrying over to the twentieth century, then the possibility of misunderstanding Byzantine theology is heightened, is increased.
For this reason, it is necessary to present textual material from the New Testament precisely as a legacy inherited by Byzantine theologians, a task that should not be necessary and that would not have been necessary in most periods of the history of Christianity.
The twentieth century has witnessed largely a reverse of this position, a considerable body of twentieth century scholarship on the New Testament has again discovered that the definitions of the Ecumenical Councils correspond to that truth.
There is no intention to present any comprehensive study of the New Testament. Moreover, there is no intention to present an exhaustive and comprehensive analysis of the Christology of the New Testament. Only some texts from various writers of the New Testament will be presented.
These texts consist of those, which are explicit, and those, in which many do not discern the Christological implications. It is merely a sampling, merely an overview to set the basis of the background, the core of the foundation, in which and from which Byzantine theology worked. Moreover, it must not be forgotten that the Byzantine theologians were always conscience of being the heirs of the apostolic faith, heirs of the theology of the New Testament and the theology first delivered.
They saw a continuous and cohesive link and bond between them and the earliest theology of the Church, between them and the Incarnation, Life, Death, Resurrection and Ascension of Jesus Christ, the eternal Only-Begotten Son of the Father. The very fact of the existence of the Christological controversies in Byzantium testifies that it was a vibrant and creative theological life rather than an ossified one. It is true that they also saw themselves as preservers of that faith once delivered, but in the very process of preserving that original deposit, they are of necessity creative.
Byzantine theology remained faithful to the dogmas defined by the first seven ecumenical councils and had great reverence for the writings of the fathers of the church. It recognized the same Sacraments and the same ecclesiastical organization and was presided over by bishops whom the Roman Church acknowledged as true successors of the Apostles.
Nevertheless, Byzantine and Latin theology are profoundly different. While they treat the same matters, they deal with them diversely.
What differentiates and even divides Latin from Byzantine theology is not so much the objects of belief as the manner of dealing with them. It is a question of mentality or esprit.
For over a thousand years, Eastern Christendom had as its centre the second capital of the Roman Empire, Constantinople, the "New Rome," or Byzantium.
The geographical division between the Eastern and Western Churches was only one manifestation of deeper rifts, characterized by a long history of conflicts, suspicions, and misunderstandings. Although the art, monasticism, and spirituality of Byzantium have come to be recognized as inspirational and influential in the shaping of Eastern European civilization, and of the Middle Ages and the Renaissance as well, the West has been in the main ignorant of the historical evolution and the doctrinal significance of Byzantine theology.
On The Bible:
We do not consider the Bible to be a source of information concerning science or any other human discipline. Its purpose is to teach us about God and about His Son Jesus Christ. It does that within the cultural environment of its time and place, hence the need for careful study to understand its message correctly,
We believe that Sacred Scripture itself is part of Sacred Tradition, that process by which God’s revelation is passed on to us from the Apostles, and unto the Church Fathers and to the unbroken succession of Bishops through the centuries. This handing on occurs through the prayers and liturgy of the Church, through preaching, teaching, catechesis, devotions, doctrines, and the Bible itself.
We believe that Church Tradition is a collection of orthodox practices and beliefs, from the earliest of days, which makes Sacred Tradition an inerrant source of God’s revelation in matters essential to our faith and our Christian life. A very important part of Sacred Tradition is the teaching of the Ecumenical Councils.
We believe that the doctrinal definitions of the first seven Ecumenical Councils, that is those which took place within the undivided Catholic Church, were guided by the Holy Spirit and it accepts them as part of its faith. Those seven Ecumenical Councils are the Councils of Nicaea in AD 325, Constantinople in AD 381, Ephesus in AD 431, Chalcedon in AD 451, Constantinople II in AD 533, Constantinople III in AD 680, and Nicaea II in AD 787.These Councils were concerned essentially with defining the true Catholic faith, in the Holy Trinity and in Jesus Christ the Son of God made man: God is triune, a single God in three Persons, Whom the Saviour Himself named as Father, Son and Holy Spirit. Jesus Christ is the Son of God, uniting in His single Person both the divine and the human natures.
We believe that equally important in Sacred Tradition are the seven Sacraments.
We believe that these Sacraments, which are Baptism and Eucharist, both of which are particularly attested to in Sacred Scripture; Confirmation (or Chrismation), Penance (or Reconciliation), Matrimony, Holy Orders and Unction (or Anointing of the Sick and the Dying), are effective signs of the Lord’s continuing presence and action within His Church and efficacious channels of his Grace. Among the Sacraments, the Holy Eucharist holds prominence of place.
We believe that Our Lord Jesus Christ is really and truly present, in His humanity and in His Divinity, in the species of bread and wine that have been consecrated in the Eucharistic Liturgy of the Holy Mass, and that in Holy Communion we receive Him into ourselves to nourish the very life of the soul: ‘Those who eat My Flesh and drink My Blood have eternal life, and I will raise them up on the last day’, (John 6:54).
We believe that in Our Lord Jesus’ plan for His Church, the Apostles and the Bishops hold a special place.
We believe that the Bishops, canonically and liturgically consecrated in the unbroken line of Apostolic Succession are the successors of the Apostles and that they are responsible, as were the Apostles, for the ministry of service to the Church, consisting of preaching and teaching, of sanctifying and of governing, but most of all, for the safeguarding and the handing-on intact, of the Deposit of Faith and Sacred Tradition of the Church under the divine command.
On The Blessed Virgin Mary, the Theotokos:
We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of the our Church.
On the Saints:
We believe in the Communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering.
On Life after Death:
Each person is subject to what is called "private judgment" and to what is called "general judgment”.
The private judgment is what an individual receives immediately after death.
The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell.
However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46).
Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.
On the Filioque Position:
We maintain, as does the whole Eastern Orthodox Church, the solid and unquestioning beliefs as set out in the Creed of Nicaea/Constantinople of AD 381. We maintain that, whilst theological debate may continue regarding the Filioque clause, no Church and no Bishop or Bishops, nor successive Synods or Councils may change, alter, add to, or take away from, a Creed once it is proclaimed by a legitimate General Ecumenical Council, and that such Sacred Tradition is held as absolute by the Augustinians Fathers.
On the Divine Liturgy:
The authorized Eucharistic Liturgies we use are: John Chrysostom, Basil the Great and Gregory the Theologian, Pope of Rome.
On the Seven Sacraments of the Church:
We recognize and affirm the seven Mysteries or Sacraments of the Church:
Baptism.
Chrismation (Confirmation).
Communion (Holy Eucharist).
Holy Ordination.
Penance.
Anointing of the sick (Holy Unction of the sick and Extreme Unction for the dying).
Holy Matrimony / Marriage.
q&a
What is the Byzantine Orthodox Church?
The Byzantine Orthodox Church is an independent autocephalous self-governed Church. We consider ourselves united and unified with our other sisters Orthodox Churches by; Scripture, Doctrine, Holy Tradition, the Seven Ecumenical Councils, teaching of the Church Fathers. Our mission is to serve Christ faithful. We are committed to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide, to defend the human rights of every individual and to work for unity between the Orthodox Catholics and other Christians.
Who is the Primate of the Byzantine Orthodox Church?
Our Lord and Saviour Jesus Christ is the Head of the Church. The Primate of the Byzantine Orthodox Church is the Most Reverend George, Metropolitan Archbishop of Great Britain, Primate of the Byzantine Orthodox Church.
How do understand the universality of the Church?
All men are called to be part of the Church, hence the salvific plan of God to gather His scattered children in unity (cf. Jn 11:52). It is for this purpose that God became Man to take possession of the universe and snatch us from the power of the rebellious angels who, however, believe in Him and tremble (cf. Jas 2:19). The Holy Spirit who is God and who gives life is, for the whole Church, for each one of the believers, the principle of their gathering and their unity in the doctrine of the Apostles, and the fraternal communion, in the fraction bread and prayers (cf. Acts 2:42). The people of God cannot be divided if they allow themselves to be guided by the Holy Spirit and therefore the need for reconciliation in the Holy Spirit is essential to eradicate all the divisions which have struck the Church. All the faithful, in fact, scattered throughout the world, are, in the Holy Spirit, in communion with others. But since the Kingdom of Christ is not of this world (cf. Jn 18:36), the Church remembers that it must act as a unifier with this King to whom the nations have been given as an inheritance (cf. . . Ps 2, 8) and in whose city gifts and presents are brought (cf. Ps 71 [72], 10; Is 60, 4-7; Rev 21, 24). The members of the People of God are called to share their goods and to each of the Churches the words of the Apostle also apply: "Let each put at the service of others the gift he has received, as befits good dispensers of divine grace which is so diverse” (cf. 1 Pet 4, 10).
What do you say about the Apostles?
The twelve disciples/apostles of Jesus were the foundation stones of His church, several even wrote portions of the Bible. As we study these courageous first century lives, and what discipleship meant in the time of Jesus, we may expect to be aided in developing a Spirit-directed twenty-first-century discipleship as Christ must have meant it to be. Although we remember each of the Twelve Apostles at different times throughout the year, on June 30th we celebrate the Synaxis o, f the 12 Apostles, a general remembrance for all of them with liturgical services and hymns that honour their contributions to the Church.
What is your Divine Liturgy?
The Divine Liturgy is the central experience of Faith in the Byzantine tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church.
The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church).
The Divine Liturgy is composed of three main parts: The Prothesis (or proskomedia), the service preparing the holy gifts The Liturgy of the Catechumens, or the Liturgy of the Word The Liturgy of the Faithful, or Liturgy of the Eucharist
We have three Liturgies that are used throughout the year: The Divine Liturgy of St. John Chrysostom, celebrated on most Sundays throughout the year and most weekdays The Divine Liturgy of St. Basil, celebrated only ten times during the liturgical year, most notably on the first five Sundays of Lent and Christmas Eve The Divine Liturgy of St. Gregory the Dialogist, also known as the Liturgy of the Presanctified Gifts, celebrated during the weekdays of Lent especially on Wednesdays and Fridays.
How do you celebrate the Paschal Mystery?
In the Byzantine Orthodox tradition, we celebrate the Paschal Mystery (the life, death, and resurrection of our Lord) through five important cycles:
The Great Cycle of a Christian's Life: From birth to death, the life of a Christian is infused with the grace of God through the Holy Mysteries (Sacraments) and prayer. In this cycle of life, men and women journey towards union with God (Theosis) and his promise of eternal life. This journey towards God's Kingdom begins at Baptism and Chrismation and ends with death. During this journey men and women are strengthened by the Eucharist meal, the Body and Blood of our Lord, received in Holy Communion at each Divine Liturgy, the central aspect of Byzantine Catholic worship.
The Daily Cycle: The Daily Cycle, also known as the Divine Praises, are prayers prayed by the Church all day long. Through the recitation of these prayers, the Church sanctifies the hours of our day as well as directs our attention to God. These prayers are offered in monasteries and can also be offered in parishes where clergy and faithful gather to pray. The Christian person also receives many other sacramental blessings to help him or her fulfil his or her earthly human vocation and spread the love of God and the light of faith to all.
The Weekly Cycle: Each week of the Weekly Cycle is centred on the Eight Tones (the basis for Byzantine Church music), and each week has its appointed Tone. On Saturday Evening of Bright Week (the Eve of St. Thomas Sunday), the cycle of Tones begins with Tone One, and week by week, the sequence continues through the successive Tones, One to Eight, changing to a new Tone every Saturday Evening, throughout the year. Each day of the Weekly Cycle is devoted to specific individual 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, St. John the Forerunner and Baptist of the Lord Thursday honours the Holy Apostles and Hierarchs, especially St. Nicholas, Bishop of Myra in Lycia Friday is also dedicated to the Cross and recalls the day of the Crucifixion Saturday is dedicated to all Saints and Faithful Departed.
The Annual Cycle of Moveable Feasts: The annual cycle or liturgical year brings to our attention the principal events in the life of Our Lord Jesus, and his Mother, the Holy Theotokos, the accomplishments of the Saints, and the theological doctrines of the Faith through special feasts, fasts, and commemorations. The annual cycle is divided into moveable feasts and fixed feasts. The moveable feasts are also known as the Paschal cycle because the date of their celebration is dependent on the central feast of the liturgical cycle which is Pascha (Easter). The liturgical year or annual cycle begins in the Byzantine Catholic tradition on September 1 (induction).
The Annual Cycle of Fixed Feasts: The fixed annual cycle is composed of memorials celebrated each year on the same date. Each day of the year is dedicated to the memory of particular Christian events or Saints, their particular feast or memorial is celebrated always on the same calendar date each year. Thus, in honour of each event or Saint(s), special hymns have been composed which are added to the usual hymns and prayers of the day.
The Liturgical Year: The Byzantine liturgical year begins on September 1 by recognizing God as the Creator and Sustained of all: O maker of all creation, under whose control are the seasons and the years, being Our Lord, bless the beginning of the year with abundance and, through the intercession of the Mother of God, preserve our Country and the people in peace and save us. The Byzantine liturgical calendar is inherited from the Old Testament and can be divided into three "seasons." The Season of the Nativity is "fixed," meaning that its dates do not change from one year to another. The Seasons of Pascha (Easter) and Pentecost are "moveable," meaning that they vary from year to year depending on the date determined for Easter. Although each Feast Day is an opportunity to enter more fully into the mystery of our salvation, these 12 have particular significance. Three of the Feasts are dependent on the date of Pascha: Palm Sunday The Ascension of Our Lord Pentecost The other nine Feasts are part of the "fixed cycle": The Nativity of the Theotokos The Exaltation of the Holy Cross The Presentation of the Theotokos The Nativity of the Lord (Christmas) Theophany of the Lord The Presentation of the Lord The Annunciation The Transfiguration The Dormition You'll notice that we do not include Pascha in our list of twelve Great Feasts. This is because Pascha is above all feast days.
What types of Fasting you have? Simple fast of abstinence forbids the use of meat or meat products, but not of eggs or dairy. It is observed on all Wednesdays and Fridays of the Great Fast.
Simple abstinence or equivalent penance is observed on all Fridays of the year except during the festive observances as found in Typicon.
Strict fast: forbids the use of meat, eggs, and dairy products and is to be observed on Pure Monday and Great Friday.
Dispensations: Expectant and nursing mothers, infants and those who are in poor health are exempt from the laws of strict fast. Pastors, for a just cause, may grant to individuals and families a dispensation or commutation on the prescribed strict or simple fasts to another equivalent penance.
Non-Fasting Periods: The week following the Sunday of the Publican and Pharisee Bright Week (Week following Pascha) Pentecost Week The Post-Feast of the Nativity of the Lord, December 25 - January 4 Major feasts of the Lord and the Theotokos if they fall on a fast day'
What do say about the Saints?
The Church Fathers included the commemoration of many Martyrs and other Saints in the liturgical year. The Second Vatican Council reminds us that the Martyrs and Saints, being “raised to holiness by abundant graces of God and already in possession of their eternal salvation, sing constant praises to God in heaven and offer prayers for us” (ct. Decree on the Liturgy, n. 104). By celebrating the passage of the Saints from the earth to heaven, the Church also proposes them to us as so many examples of genuine Christian living. The veneration of the Saints has a similar purpose. This began in the first century, first the Veneration of the Martyrs and then of the Apostles. Soon other Saints were added. Between the fourth and the fifth centuries the veneration of the Saints became a general practice, ceding the first place to St. John the Baptist (after the Blessed Mother and the Angels), in view of Christ’s testimony: “There is no one greater than John!” (Lk. 7:28). The Saints usually are commemorated on the anniversary of their death, since the departure of those “that died in the Lord” (Rom. 14:8) was considered by the Christians as a day of birth to a new and happy life with God.
On Icons & Iconography?
Icons play a central role in the liturgical and spiritual lives of Byzantine tradition. They adorn the walls and sanctuaries of our Churches and are frequently carried in processions. It is not uncommon for a Byzantine Christian to have an "icon corner" in their home designated for prayer.
Rich theology of icons manifests to us something of the hidden spiritual realities that they represent. Icons are windows into the spiritual world. They help us to look into eternity and they make the historical events of our salvation, as revealed in Scripture, present to us. They are truly "theology in colour."
Through their many symbols, icons allow us to touch the mysteries they represent. They tells us the story of what happened in the events they depict. It is common to hear of someone "writing icons" rather than "painting" them.
We do not worship the icons, but only persons they depict. As a picture of a loved one helps us to keep him or her close to our heart, so too do the icons help in our prayer to be in the presence of God, to feel close to Him, the Mother of God, and all the saints and angels. They help us to know that God, the Theotokos, and the saints and angels are always close to us.
What is an Iconostasis?
Byzantine church architecture follows the pattern of the Jerusalem Temple. Just as the Temple was divided into the outer court, the Holy Place, and the Holy of Holies, so too Byzantine churches are divided into narthex, nave (aka the "temple of the faithful"), and sanctuary.
In the Temple, a heavy veil separated the Holy Place from the Holy of Holies. Similarly, in Byzantine churches the iconostasis (Greek for icon stand) or Templon, a screen wall consisting of one or more rows of icons, divides the nave from the sanctuary. The iconostasis reveals the heavenly Church's presence in our earthly liturgies in two ways: The Iconostasis has three sets of doors. The central Holy Doors or beautiful gate contains an icon of the annunciation and the two "deacon's doors" or "angel doors" are to the left and the right and symbolize that we now have access to God through Jesus Images of Mary, the saints, and Jesus adorn the iconostasis, reminding us that, in Jesus, we have seen God and can now depict Him
An average iconostasis has between three and five levels, or tiers, of images.
The Sovereign Tier: To the immediate right of the Royal Doors is an icon of Christ the Teacher, portrayed with the open Gospel book. To the immediate left side is an icon of the Theotokos, who points the way to Christ. In the Byzantine tradition, the far-right icon is the patron of the parish church, and the far left icon is St. Nicholas.
The Intercession Tier: In the centre of this tier is a large icon of Christ Enthroned. To the left and right are icons of John the Baptist and the Theotokos - the two purest human beings apart from Christ Himself - interceding for humanity before the throne of Christ.
The Festal Tier: This tier contains icons illustrating the major moments in the life of Christ and the Theotokos. These moments are celebrated as major feast days throughout the year.
The Prophets Tier: This tier contains images of the Prophets, Patriarchs, and other major Old Testament figures who prefigure Christ and prepared the way for Him.
The Twelve Apostles Tier: Central to this tier is the image of Christ enthroned in judgement. On either side of Christ are images of the Twelve Apostles, reminding us that we will one day be judged according to the Gospel the Apostles received from Christ and preached to the ends of the earth. The icons of the Saviour, the Theotokos, The Archangels and the Saints, represent the reconciliation taking place between the human and the divine.
How many Sacraments you have?
The Byzantine Orthodox Church have Seven Sacraments. We recognize and affirm the seven Mysteries or Sacraments of the Church:
Baptism.
Chrismation (Confirmation).
Communion (Holy Eucharist).
Holy Ordination.
Penance.
Anointing of the sick (Holy Unction of the sick and Extreme Unction for the dying).
Holy Matrimony / Marriage.
What do you say about the Virgin Mary, the Theotokos ?
We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of our Church.
What do you say about the Filioque Position?
We maintain, as does the whole Eastern Orthodox Church, the solid and unquestioning beliefs as set out in the Creed of Nicaea/Constantinople of AD 381. We maintain that, whilst theological debate may continue regarding the Filioque clause, no Church and no Bishop or Bishops, nor successive Synods or Councils may change, alter, add to, or take away from, a Creed once it is proclaimed by a legitimate General Ecumenical Council, and that such Sacred Tradition is held as absolute by the Augustinians Fathers.
Which Canon Law the Byzantine Orthodox Church follows?
The Byzantine Orthodox Church Eastern follows a system of canon law based on divine, apostolic, and ecclesiastical traditions. This includes the New Testament writings, the canons of the first seven ecumenical councils, canons of local councils, the Apostolic Canons, and canons from prominent church leaders. These canons were compiled in the Byzantine nomocanon, attributed to Patriarch Photius.
Do you Ordain Women?
No, the Byzantine Orthodox Church does not ordain women to the priesthood or episcopate. While women have been ordained as deaconesses in the past, this practice is not currently widespread and is a subject of ongoing discussion within the Church. Traditionally, women have been ordained to the diaconate but not to the priesthood or episcopacy in the Orthodox Church. The order of deaconess existed in the Church, in some areas surviving through the eleventh-century. There is dispute over whether the deaconesses were considered female deacons, or if they were a separate order fulfilling separate duties. Contemporary scholarship, while not settling the full-range of functions of the female deacon, believes the female deacon to have been ordained in the altar immediately after the male deacons, and receiving communion in the altar with the rest of the clergy. It is also clear they provided services to women in situations inappropriate for male clergy.
Do you have married Priests and Bishops?
In the Eastern Orthodox Church, married men can be ordained as priests and deacons, but they cannot marry after ordination. Bishops, however, are typically celibate, though this was not always the case historically. The vast majority of Orthodox parish clergy are married men who were married before ordination. Married Priests and Deacons: Orthodox Priests and Deacons can be married men, but they must be married before ordination. If their wife dies, they cannot remarry while serving as clergy. Celibate Bishops: While married men can be ordained as Priests and Deacons, Bishops are generally celibate. Historically, bishops could be married, but the Sixth Ecumenical Council (681 AD) sanctioned celibate bishops. Clerical Marriage: Clerical marriage, where a cleric marries after ordination, is not permitted in the Orthodox Church. Monasticism: While celibacy is a requirement for Bishops and for those Priests who choose not to marry, it doesn't automatically mean they are monks. Monasticism is a separate calling that also entails celibacy. Exceptions: There have been rare cases where the Church has allowed a priest to remarry due to exceptional circumstances, such as the Priest's wife dying young and leaving him with many children and no other clergy available.
What is the role of a women in the Church?
The role of a woman in the church is the same as the role of a man in the church. It is to be a member of the body of Christ. As part of this body, the Church, we are all called to listen to God. Being part of the “royal priesthood” means being a servant, making a sacrifice of ourselves for Christ, just as Christ did for us. Christ, the Archpriest, gave us this example. We have many male and female saints who have given us great examples of “priestly” ministry as well as people in our own lives. Your challenge as a young woman or man is to look beyond some of the misconceptions that exist in the church and cultivate the gifts that God has given you. When you use them to serve humanity in his name, then you will have found your special role in the church. It must be noted that The Orthodox Church elevates woman as a person by giving her a vital role in the development of young people and their presence in society. Contrary to timeless perceptions and realities, which want women to be marginalized, the Church suspends any discrimination between the sexes by considering men and women as equal members of a Body, endowed with the same spiritual gifts and with a common goal of Communion with God. The exaltation of woman finds its highest expression in the face of the Virgin Mary and especially in her contribution to the incarnation of the Son and Word of God. The Theotokos is the ideal, beauteous and wonderful woman, a constant model of every Christian. Throughout the history of the Church, however, we find women – role models, holy women who with their virtue served both God and man. The Canaanite and the bleeding women teach with their faith and perseverance. The weeping prostitute becomes the supreme example of repentance. The Samaritan woman – Saint Photini, Priscilla, Lydia, Saint Thekla and countless other women contribute to the work of preaching. Emmelia, Nonna, Anthousa become real mothers. Olympias, Phoebe, Pentadia, Abroukla, Siviniani were ordained deaconesses and devoted with reverence to their multifaceted work. The role of the deaconesses was very decisive in the Church and the respect for them is universal. It should be clarified, however, that they did not undertake any service related to the Altar. Many women today are dedicated to the same ministry work, in the context of a variety of activities of their Parish, whether they are related to charity, or to catechism and Christian education in general, or to other spiritual events (camps, conferences, etc.). The participation of women in this ministry work is inextricably linked to the special feminine nature and spirituality. In this way, the woman utilizes her personal and innate gifts, dynamically offering her share in the liturgical life of the Church as a worship community. No one can deny that the life of a Parish is largely based on the love, sacrifice and offering of all these women. The uniqueness of the woman and the functions she performs in the Church make her undoubtedly a member equal to the man. In Orthodoxy, respect for individuality is a fundamental principle. Thus, the concept of equality is not used within Orthodoxy, whether the concept of equality between the two sexes, between persons is being supported. The fact that women are excluded from the sacrament of the priesthood, means in no way a devaluation of the Woman, as some want to see it. Priesthood is not an ecclesiastical profession, nor is it of a formal or customary nature. It is a Mystery instituted by Jesus Christ himself, given by Him only to the Apostles and to the successors of their work, the Men-Clergy. Why this possibility was given only to males is interpreted humanely as due to purely practical and biological reasons. Man, after all, is called with faith – trust in Him to accept and live the divine truths and actions. This fact, however, does not detract from the value of the woman as a person. After all, the possibility of sainthood exists freely and equally in both sexes. Let us not forget the following: The body has many parts and each part has its own mission, which with its value and uniqueness contributes to the overall harmony.
What is the Orthodox understanding on abortion?
The abortion of a child already conceived is strictly forbidden in the Orthodox Church, and cannot be justified in any way, except perhaps with the greatest moral risk and with the most serious penitence in the most extreme cases such as that of irreparable damage to the mother or her probable death in the act of childbirth. In such extreme situations, the mother alone must take upon herself the decision, and all must be prepared to stand before God for the action, asking His divine mercy.
What is the Orthodox understanding to marriage?
In the Orthodox Church, marriage is considered to be the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implies the spiritual communion of a married couple a man and a woman but also assured the continuation of the human race. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs His first sign, turning water into wine at the wedding in Cana of Galilee, and thus reveals His glory (Jn 2:11). The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32). The Church consider the union of man and woman in Christ constitutes “a small church” or an icon of the Church. Through God’s blessing, the union of man and woman is elevated to a higher level, for communion is greater than individual existence because it initiates the spouses into the order of the Kingdom of the All-Holy Trinity. A necessary condition of marriage is faith in Jesus Christ, which must be shared by the bridegroom and the bride, man and woman. Consequently, unity in Christ is the foundation of marital unity. Thus, marital love blessed by the Holy Spirit enables the couple to reflect the love between Christ and the Church as a mystery of the Kingdom of God—as the eternal life of humanity in the love of God. As for civil marriage between a man and a woman registered in accordance with the law lacks sacramental character since it is a simple legalized cohabitation recognized by the State, different from a marriage blessed by God and the Church. The members of the Church who contract a civil marriage ought to be regarded with pastoral responsibility, which is necessary to help them understand the value of the sacrament of marriage and the blessings connected with it. The Church does not allow for her members to contract same-sex unions or any other form of cohabitation apart from marriage. The Church exerts all possible pastoral efforts to help her members who enter such unions understand the true meaning of repentance and love as blessed by the Church. The grave consequences brought about by this crisis of the institutions of marriage and the family are manifested in the frightening increase in the number of divorces, abortions, and other problems of family life. These consequences constitute a great challenge to the mission of the Church in the modern world, which is why the shepherds of the Church are obligated to make every possible effort to address these problems. The Orthodox Church lovingly invites her children and all people of good will to defend this fidelity to the sacredness of the family.
The Orthodox understanding to suicide?
As Orthodox Christians, we believe that life is a gift from God. The All-Holy and Life-Giving Trinity created all things and granted life to all living creatures. Out of His love, God made us, human beings, in His own divine image and likeness, entrusting us as stewards–not owners–of our lives, blessing us with the capacity of freedom, and calling us to a life of loving communion. Christ identifies the very purpose of His incarnation and earthly mission with the gift of life, proclaiming, “I came that they may have life, and have it more abundantly” (John 10:10). Remaining faithful to the Lord’s Gospel, the Orthodox Church invites all human beings to enter in the living body of Christ, to be sustained through the life-giving sacraments, and to preserve and perpetuate both spiritual and physical life. Suicide is the intentional causing of one’s own physical death through a decisive act. Suicide is regarded generally with the Orthodox Tradition as a rejection of God’s gift of physical life, a failure of stewardship, an act of despair, and a transgression of the sixth commandment, “You shall not kill” (Exodus 20:13). On one hand, the Church condemns acts of suicide and declines to offer a funeral service and burial to a suicide victim. On the other hand, the Church acknowledges that while human freedom was not annihilated by the Fall, both spiritual factors (like acedia- spiritual torpor) and physical factors (like depression) can severely compromise a person’s ability to reason clearly and act freely. Regarding suicide, the Church takes very seriously such spiritual and physical factors and responds pastorally by offering a funeral service and burial to suicide victims whose capacities for judgment and action were found to be significantly diminished. Depression is an illness caused by both medical and psychological factors. It is characterized by physical changes such as loss of appetite, weight loss, and in some cases, weight gain. Both insomnia and hypersomnia are common symptoms. The primary focus of the Church and its pastoral ministry in cases of suicide is on the living, the family and friends of the deceased. Those left behind carry a great burden–of hurt, guilt, and shame–with the realization that their loved one has taken his/her own life. They look to the Church and especially to the parish family, for strength and hope regarding the deceased, and for the support and love they themselves urgently need. Far more cases of suicide than previously recognized involve spiritual and/or physiological factors that significantly compromise a person’s rationality and freedom. The parish priest should always consult with his diocesan hierarch to discern the proper course of action, the general pastoral recommendation being that a church burial and memorial services could be granted unless there were an absence of significantly diminished capacities.
Which Liturgical Calendar you use?
The Byzantine Orthodox Church uses the Revised Julian calendar, used by the Ecumenical Patriarchate of Constantinople, and many other Orthodox Churches as well. The Revised Julian calendar is used for most fixed feasts and the Julian calendar for calculating the date of Easter. The Revised Julian calendar aligns with the Gregorian calendar for most of the year, but retains the Julian calendar's method for determining Easter, which is often different from the date used by Western Christianity. The Revised Julian calendar has been adopted for ecclesiastical use by the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Romanian Orthodox Church, the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church of the Czech Lands and Slovakia, the Orthodox Church of Ukraine, the Orthodox Church in America,
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