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Contents

Articles

Orthodox Church 1

Russian Orthodox Church 41

References

Article Sources and Contributors 60

Image Sources, Licenses and Contributors 61

Article Licenses

License 63

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Orthodox Church 1

Orthodox Church

Pentecost: The spread of Christianity

begins.

The Orthodox Church, also officially called the Orthodox Catholic

Church[1] and commonly referred to as the Eastern Orthodox Church,[2]

asserts that it is the One, Holy, Catholic and Apostolic Church established by

Jesus Christ and his Apostles almost 2,000 years ago. The Church is

composed of several self-governing ecclesial bodies, each geographically and

nationally distinct but theologically unified. Each self-governing (or

autocephalous) body, often but not always encompassing a nation, is

shepherded by a synod of bishops whose duty, among other things, is to

preserve and teach the Apostolic and patristic traditions and related church

practices. As in the Roman Catholic Church, Anglican Church, Oriental

Orthodoxy and some other churches, Orthodox bishops trace their lineage

back to the Apostles through the process of Apostolic Succession.

The Orthodox Church claims to trace its development back through theByzantine or Roman empire, to the earliest church established by St. Paul and

the Apostles. It practices what it understands to be the original ancient

traditions, believing in growth without change. In non-doctrinal matters the church had occasionally shared from

local Greek, Slavic and Middle Eastern traditions, among others, in turn shaping the cultural development of these

nations.

The goal of Orthodox Christians from baptism, when it is believed that they are sealed with the Holy Spirit, is to

continually draw near to God throughout life. This process is called theosis or deification and is a spiritual

pilgrimage in which each person strives to become more holy and more "Christ Like" within Jesus Christ. [3]

The Biblical text used by the Orthodox includes the Greek Septuagint and the New Testament. It includes the seven

Deuterocanonical Books which are generally rejected by Protestants and a small number of other books that are in

neither Western canon. Orthodox Christians use the term "Anagignoskomena" (a Greek word that means "readable",

"worthy of reading") for the ten books that they accept but that are not in the Protestant 39-book Old Testament

canon. They treat them on the same level as the others and use them in the Divine Liturgy. [4] Orthodox Christians

believe scripture was revealed by the Holy Spirit to its inspired human authors. They also use icons as a part of their

personal and liturgical worship and prayer life. An Orthodox Christian will often have icons in their home and icons

are a prominent feature in Orthodox churches. They are used in prayer and veneration of the saint or Biblical event

they represent, but are not objects of worship themselves. The Orthodox Church maintains that this is not idolatry,

nonetheless preferring them to three-dimensional statues. Icons depict Jesus Christ, the Virgin Mary, the saints and

important Biblical events. They have been part of Orthodox Christianity since the beginning of the church.

[5]

Meaning of "Orthodox"

Almost from the very beginning, Christians referred to the Church as the "One, Holy, Catholic [from the Greek

καθολική, or universal] and Apostolic Church".[6] Today, in addition to the Orthodox Church, a number of other

Christian churches lay claim to this title (including the Roman Catholic Church, the Anglican Communion, the

Assyrian Church and the Oriental Orthodox Church); however, the Orthodox Church considers these other churches

to be schismatic and, in some cases, heretical. In the Orthodox view, the Assyrians and Orientals left the Orthodox

Church in the first few centuries after Christ, and the Roman Catholics became the largest group to do so, as the

result of the East-West Schism, traditionally dated in 1054. In Georgian OrthodoxISM is "Martlmedidebloba", which

means "Glorying truth"

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Orthodox Church 2

The term “Orthodox” translates from the Greek to mean “correctly believing” or "correctly glorifying" (from the

adjective orthos = correct, right and the verb dokein = seem (to be the case) and thus by extension "believe" or the

noun doxa = belief) and was adopted by the Church in order to distinguish itself from what was becoming a larger

and larger body of non-orthodox Christian denominations.[7]

Several other ancient churches in Eastern Europe, Western Asia and North Africa also use the term Orthodox, but are

distinct from the Orthodox Church as described in this article.

Typica

Neamţ church in Romania

What unites the Orthodox is theology, although there are

variations in style depending on country of origin and/or local

custom. These local customs are referred to as differences in

typica and are accepted by church leaders since they are not

perceived to conflict theologically with basic Orthodox teachings.

Thus it is that many Orthodox Churches adopt a national title (e.g.

Albanian Orthodox, Bulgarian Orthodox, Georgian Orthodox,

Greek Orthodox, Russian Orthodox, Romanian Orthodox, Serbian

Orthodox, Ukrainian Orthodox (not officially recognized) etc.) and

this title serves to distinguish which language, which bishops, and

which of the typica is followed by that particular congregation.

Members of the Church are fully united in faith and the Sacred

Mysteries with all Orthodox congregations, regardless of nationality. Differences in  praxis (practice) tend to be

slight; they involve such things as the order in which a particular set of hymns are sung or what time a particular

service is performed. In general, an Orthodox Christian could travel the globe and feel familiar with the services

even if he did not know the language in which they were celebrated.

Organization and leadership

The permanent criteria of church structure for the Orthodox Church today, outside of the New Testament writings,

are found in the canons (regulation and decrees) of the first seven ecumenical councils; the canons of several local or

provincial councils, whose authority was recognized by the whole church; the so-called Apostolic Canons (actually

some regulations of the church in Syria, dating from the 4th century); and the "canons of the Fathers" or selected

extracts from prominent church leaders having canonical importance.[8] The Orthodox Church considers Jesus Christ

to be the head of the Church and the Church to be His body. Thus, despite widely held popular belief outside the

Orthodox cultures, there is not one bishop at the head of the Orthodox Church; references to the Patriarch of 

Constantinople as a leader equivalent or comparable to a pope in the Roman Catholic Church are mistaken. It isbelieved that authority and the grace of God is directly passed down to Orthodox bishops and clergy through the

laying on of hands —a practice started by the apostles, and that this unbroken historical and physical link is an

essential element of the true church (Acts 8:17, 1 Tim 4:14, Heb 6:2). However, the church asserts that Apostolic

Succession also requires Apostolic Faith, and bishops without Apostolic Faith, who are in heresy, forfeit their claim

to Apostolic Succession.[9] Each bishop has a territory (see) over which he governs. His main duty is to make sure

the traditions and practices of the Church are preserved. Bishops are equal in authority and cannot interfere in the

  jurisdiction of another bishop. Administratively, these bishops and their territories are organized into various

autocephalous groups or synods of bishops who gather together at least twice a year to discuss the state of affairs

within their respective sees. While bishops and their autocephalous synods have the ability to administer guidance in

individual cases, their actions do not usually set precedents that affect the entire Church. Bishops are almost alwayschosen from the monastic ranks and must remain unmarried.

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Orthodox Church 3

There have been a number of times when alternative theological ideas arose to challenge the Orthodox faith. At such

times the Church deemed it necessary to convene a general or "Great" council of all available bishops throughout the

world. The Church considers the first seven Ecumenical Councils (held between the 4th and the 8th century) to be

the most important; however, there have been more, specifically the Synods of Constantinople, 879 – 880, 1341,

1347, 1351, 1583, 1819, and 1872, the Synod of Iaşi (Jassy), 1642, and the Pan-Orthodox Synod of Jerusalem, 1672,

all of which helped to define the Orthodox position. The ecumenical councils fo llowed a democratic form; with each

bishop having one vote. Though present and allowed to speak before the council, members  of the Imperial

Roman/Byzantine court, abbots, priests, monks and laymen were not allowed to vote. The primary goal of these

Great Synods was to verify and confirm the fundamental beliefs of the Church as truth, and to remove as heresy any

false teachings that would threaten the Church. The Pope of Rome, at that time, held the position of  “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 AD. 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 similar honor to the Pope of Rome since Constantinople was considered to be the "New Rome." However,

according to the third Canon of the second ecumenical council: "Because it is new Rome, the bishop of 

Constantinople is to enjoy the privileges of honour after the bishop of Rome." Thus, the Pope of Rome would stillhave honorary primacy before and over Constantinople. The Pope's name would be first in the Diptychs because

Rome was the elder capital (see Canon 28 of the Fourth Ecumenical Council). The Patriarch, like the Pope before

him enjoys the title of “first among equals”. This is not, however, meant to imply that he is the leader of the Orthodox

Church.

Number of adherents

Based on the numbers of adherents, Orthodoxy is the second largest Christian communion in the world after the

Roman Catholic Church.[10] The most common estimates of the number of Orthodox Christians worldwide is

approximately 300 million [11] .

Orthodoxy is the largest single religious faith in Belarus (85%), Bulgaria (83%), Cyprus (80%), Georgia (89%),

Greece (95%),[12] Moldova (98%), Montenegro (74%),[13] Romania (87%), Serbia (84%),[14] Russia (80%),[15]

Republic of Macedonia (55%) and Ukraine (80%).[16]

The number of Orthodox adherents represents about 36% of the population in Bosnia and Herzegovina (Bosnian

Serbs). In Albania the adherents number around 25% out of a 40% Christian population, the others being Roman

Catholic. As the dominant religion in northern Kazakhstan, it represents 40% of Kazakhstan, and 4% of Lithuania,

9% of Latvia, and 13% of the Estonian population. Large Orthodox Christian communities exist in the

Mediterranean countries of Syria (80% of Christian population), Lebanon (40% of Christian population) and 10% of 

the whole Lebanese population, Jordan (80% of Christian population), Israel, the West Bank and Gaza Strip

(Palestinian Christians) with some families able to trace their ancestry to the earliest Christians of the Holy Land.Small numbers of Eastern Orthodox minorities live in Poland, Slovakia, Hungary, Turkey and Azerbaijan.

In addition, there are also significant Orthodox communities in Western Europe (solely the transplanted Armenian,

Greek, Romanian, Serbian, Albanian, Bulgarian and Russian communities), Africa, Asia (see the Orthodox Church

of China and Orthodox Church of Japan), Australia, North America (most notably introduced by Russian

missionaries to Alaska under Russian rule and the USA), and South America through the pattern of immigration

from Eastern Europe and the Middle East in the last 400 or some years.

The numerous Protestant groups in the world, if taken all together, outnumber the Orthodox, [17] but they differ

theologically and do not form a single communion.[18]

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Orthodox Church 4

Beliefs

Part of the series on

Eastern Christianity

Eastern Christianity Portal

History

Byzantine Empire

Crusades

Ecumenical council

Christianization of Bulgaria

Christianization of Kievan Rus'

East-West Schism

 By region

Asian - Copts

Eastern Orthodox - Georgian - Ukrainian

Traditions

Church of the East

Eastern Catholic ChurchesEastern Orthodox Church

Oriental Orthodoxy

Syriac Christianity

Liturgy and Worship

Sign of the cross

Divine Liturgy

Iconography

Asceticism

OmophorionTheology

Hesychasm - Icon

Apophaticism - Filioque clause

Miaphysitism - Monophysitism

Nestorianism - Theosis - Theoria

Phronema - Philokalia

Praxis - Theotokos

Hypostasis - Ousia

Essence-Energies distinction

Metousiosis

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Orthodox Church 5

Trinity

Orthodox Christians believe in the Trinity. The Father is the cause or origin of the Godhead, from whom the Son is

begotten eternally and also from whom the Holy Spirit proceeds eternally. The Holy Trinity is three, distinct, divine

persons (hypostases), without overlap or modality among them, who share one divine essence (ousia) —uncreated,

immaterial and eternal.[19] Orthodox doctrine regarding the Holy Trinity is summarized in the Nicene Creed (Symbol

of Faith).[20]

In discussing God's relationship to His creation, Orthodoxy used the concept of a distinction between God's eternal

essence which is totally transcendent and His uncreated energies which is how He reaches us. The God who is

transcendent and the God who touches us are one and the same (i.e. These energies are not something that proceed

from God or that God produces, but rather they are God himself: distinct, yet inseparable from, God's inner

being).[21]

Sin, salvation and the incarnation

At some point in the beginnings of human existence man was faced with a choice, to learn the difference between

good and evil through observation or through participation. The biblical story of Adam and Eve represents this

choice by mankind to participate in evil. This event is commonly referred to as “the fall of man” and it represents a

fundamental change in human nature. When Orthodox Christians refer to Original Sin what they mean is this

adoption of evil into human nature. They reject the Augustinian position that the descendants of Adam and Eve are

actually guilty of their sin.[22] As a result of this sin, mankind was doomed to be separated from God. This was

mankind’s ultimate dilemma. The solution to this problem was for God to effect another change in human nature.

Orthodox Christians believe that Christ Jesus was both God and Man absolutely. He was born, lived, died, and rose

again by the power of the Holy Spirit. Through God’s participation in humanity, human nature is changed thus

saving us from the fate of hell (Orthodox reject the idea that Christ died to give God "satisfaction," as taught by

Anselm, or as a punitive substitute as taught by the Reformers). The effective change included all those who had

died from the beginning of time – saving everyone including Adam and Eve. This process, to Orthodox Christians is

what is meant by “Salvation”. The ultimate goal is theosis  – an even closer union with God and closer likeness to

God than existed in the Garden of Eden.

Resurrection

16th century Russian Orthodox icon of the

Resurrection

The Resurrection of Christ is the central event in the liturgical year of 

the Orthodox Church and is understood in literal terms as a real

historical event. Jesus Christ, the Son of God, was crucified and died,

descended into Hades, rescued all the souls held there through sin; and

then, because Hades could not restrain the infinite God, rose from the

dead, thus saving the human race. Through these events, Christreleased us from the bonds of Hades and then came back to the living

as both man and God. According to Orthodox tradition, each human

being may partake of this immortality, which would have been

impossible without the Resurrection; it is the main promise held out by

God in the New Testament.

Every holy day of the Orthodox liturgical year relates to the

Resurrection directly or indirectly. Every Sunday is dedicated to

celebrating the Resurrection and the triune God. In the liturgical

commemorations of the Passion of Christ during Holy Week there arefrequent allusions to the ultimate victory at its completion.

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Orthodox Church 6

Bible, holy tradition and the patristic consensus

The Orthodox Church considers itself to be the historical and organic continuation of the original Church founded by

Christ and His apostles.[23] The faith taught by Jesus to the apostles, given life by the Holy Spirit at Pentecost, and

passed down to future generations uncorrupted, is known as   Holy Tradition.[24] The primary and authoritative

witness to Holy Tradition is the Bible, texts written by the apostles or those in the Early Church, and approved by

Church leaders under the guidance of the Holy Spirit.[25]

The Bible reveals God's will, the relationship between theIsraelites and God, the wonders of Christ and the early history of the Church. As the Bible has an inspired origin it is

central to the life of the Church.

Scriptures are understood to contain historical fact, poetry, idiom, metaphor, simile, moral fable, parable, prophecy,

and wisdom literature. Thus, the Scriptures are never used for personal interpretation, but always seen within the

context of Holy Tradition, which gave birth to the Scripture. Orthodoxy maintains that belief in a doctrine of  sola

scriptura would lead most to error since the truth of Scripture cannot be separated from the traditions from which it

arose. Orthodox Christians therefore believe that the only way to correctly understand the Bible is within the

Church.[26]

Other witnesses to Holy Tradition include the Liturgy of the Church, its iconography, the rulings of the Ecumenical

councils, and the writings of the Church Fathers. From the consensus of the Fathers ( consensus patrum) one may

enter more deeply and understand more fully the Church's life. Individual Fathers are not looked upon as infallible,

but rather their whole consensus will give one a proper understanding of the Bible and Christian doctrine. [27]

Territorial expansion and doctrinal integrity

From the moment Christ commissioned the generations of apostles, the Church (εκκλησία  –  ekklesia) began to

grow. The organic model for the growth of this community stems from the title of 'the chosen' as being those

Hebrews who were chosen by God to leave Egypt with Moses the patriarch and enter into the land of promise.

During the course of the early church, there were numerous followers who attached themselves to the Christ and His

mission here on Earth, as well as followers who retained the distinct duty of being commissioned with preserving thequality of life and lessons revealed through the experience of Jesus living, dying, resurrecting and ascending among

them. As a matter of practical distinction and logistics, people of varying gifts were accorded stations within the

community structure – ranging from the host of agape meals (shared with brotherly and fatherly love), to prophecy

and the reading of Scripture, to preaching and interpretations and giving aid to the sick and the poor. Sometime after

Pentecost the Church grew to a point where it was no longer possible for the Apostles to minister alone. Overseers

(bishops)[28] and assistants (deacons and deaconesses) were appointed[29] to further the mission of the Church.

The ecclesia recognized the gathering of these early church communities as being greatest in areas of the known

world that were famous for their significance on the world stage  – either as hotbeds of intellectual discourse, high

volumes of trade, or proximity to the original sacred sites. These locations were targeted by the early apostles, who

recognized the need for humanitarian efforts in these large urban centers and sought to bring as many people aspossible into the ecclesia  –  such a life was seen as a form of deliverance from the decadent lifestyles promoted

throughout the eastern and western Roman empire.

As the Church increased in size through the centuries, the logistic dynamics of operating such large entities shifted:

patriarchs, metropolitans, archimandrites, abbots and abbesses, all rose up to cover certain points of 

administration.[30]

As a result of heightened exposure and popularity of the philosophical schools (haereseis) of Greco-Roman society

and education, Synods and Councils were forced to engage such schools that sought to co-opt the language and

pretext of the Christian faith in order gain power and popularity for their own political and cultural expansion. As a

result, ecumenical councils were held to attempt to rebuild solidarity by using the strength of distant orthodoxwitnesses to dampen the intense local effects of particular philosophical schools within a given area. While originally

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Orthodox Church 7

intended to serve as an internal check and balance for the defense of faulty local doctrine against the doctrine

developed and spread by the apostles to the various sees, at times the church found its own bishops and emperors

falling prey to local conventions – at these crucial moments in the history of the church, it found itself able to rebuild

on the basis of the faith as it was kept and maintained by monastic communities who subsisted without reliance on

the community of the state or popular culture and were generally unaffected by the materialism and rhetoric that

often dominated and threatened the integrity and stability of the urban churches.

In this sense, the aim of the councils was never to expand or fuel a popular need for a clearer or relevant picture of 

the original apostolic teaching. Rather, the theologians spoke to address the issues of external schools of thought who

wished to distort the simplicity and neutrality of the apostolic teaching for personal or political gain. That being said,

the consistency of the Orthodox faith is entirely dependent on the Holy Tradition of the accepted corpus of belief  – 

the decisions ratified by the fathers of the seven ecumenical councils, and this is only done at the beginning of a

consecutive council so that the effects of the decisions of the prior council can be audited and verified as being both

conceptual sound and pragmatically feasible and beneficial for the church as a whole.

This process is not one of universal doctrinal evolution but of localized contextual protection. Thus the Orthodox

claim that the gospel as they have received it is the same gospel that the apostles shared, that which the fathers had

taught, and the which the councils confirmed – not what any particular individual has said.

The Theotokos and the saints

The Theotokos of Vladimir, one of the

most venerated of Orthodox Christian

icons of the Virgin Mary.

The 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

recognized by a large portion of the Church a service of official recognition(glorification) is celebrated. This does not 'make' the person a saint, it merely

recognizes the fact and announces it to the rest of the Church. A day is

prescribed for the saint’s celebration, hymns composed and icons are created.

Numerous saints are celebrated on each day of the year. They are venerated

(shown great respect and love) but not worshiped, for worship is due to God

alone. In showing the saints this love and requesting their prayers, it is

believed by the Orthodox that they thus assist in the process of salvation for

others.[31]

Pre-eminent among the saints is the Virgin Mary, the Theotokos

("God-bearer"). In Orthodox theology, the Theotokos is the fulfillment of theOld Testament archetype revealed in the Ark of the Covenant, because she carried the New Covenant in the person

of Christ; thus, the Orthodox consider her the Ark of the New Covenant, and give her the respect and reverence as

such. The Theotokos was chosen by God and freely co-operated in that choice to be the Mother of Jesus Christ, the

God-man. The Orthodox believe that the Christ Child from the moment of conception was both fully God and fully

Man. She is thus called 'Theotokos' as an affirmation of the divinity of the One to whom she gave birth. It is also

believed that her virginity was not compromised in 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, just as the term "father". Due to her unique place in salvation history, Mary is

honored above all other saints and especially venerated for the great work that God accomplished through her. [32]

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Orthodox Church 8

Because of the holiness of the lives of the saints, their bodies and physical items connected with them are regarded

by the Church as also holy. Many miracles have been reported throughout history connected with the saint's relics,

often including healing from disease and injury. The veneration and miraculous nature of relics continues from

Biblical times.[33]

Eschatology

 Last Judgment . 12th-century Byzantine mosaic from Torcello

Cathedral.

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 Roman 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. [34]

The Orthodox believe that the state of the soul in Hades

can be affected by the love and prayers of the righteous

up until the Last Judgment.[35] 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.

While the Orthodox consider the text of the Apocalypse (Book of Revelation) to be a part of Scripture, it is also

regarded to be a mystery. Speculation on the contents of Revelation are minimal and it is never read as part of the

regular order of services. Those theologians who have delved into its pages tend to be amillennialist in their

eschatology, believing that the "thousand years" spoken of in biblical prophecy refers to the present time: from the

Crucifixion of Christ until the Second Coming. Whilst it is not usually taught in church it is often used as a reminder

of God’s promise to those who love Him, and of the benefits of avoiding sinful passions. Iconographic depictions of 

the Final Judgment are often portrayed on the back (western) wall of the church building to remind the departing

faithful to be vigilant in their struggle against sin. Likewise it is often painted on the walls of the Trapeza (refectory)

in a monastery where monks may be inspired to sobriety and detachment from worldly things while they eat.

The 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 human race will forever progress towards a deeper and fuller love of God, which

equates with eternal happiness

• hell, though often described in metaphor as punishment inflicted by God, is in reality the soul's rejection of God's

infinite love which is offered freely and abundantly to everyone.

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Orthodox Church 9

Traditions

Art and architecture

Church buildings

An illustration of the traditional interior of an Orthodox church

The church building has many symbolicmeanings; perhaps the oldest and most

prominent is the concept that the Church is

the Ark (as in Noah's) in which the world is

saved from the flood of temptations;

therefore, most Orthodox Churches are

rectangular in design. Another popular

configuration, especially for churches with

large choirs is cruciform or cross-shaped.

Architectural patterns vary in shape and

complexity, with chapels sometimes addedaround the main church, or triple altars; but

in general, the symbolic layout of the church

remains the same. Each church is created

with specified qualifications based on what

the apostles said in the Holy Bible. These

qualifications include how big the holy temple should be.

The Church building is divided into three main parts: the narthex (vestibule), the nave and the sanctuary (also called

the altar or holy place). The narthex is where catechumens and non-Orthodox visitors were traditionally asked to

stand during services. It is separated from the nave by “The Royal Gate”. On each side of this gate are candle stands

(menalia) representing the pillars of fire that went before the Hebrew people escaping from Egypt. The nave is where

most of the congregation stand during services. Traditionally, men stand on the right and women on the left. This is

for a number of reasons: (1) Considering the family unit of past centuries the husband was dominant; thus, standing

the same distance from the altar, equality is emphasised. (2) The idea of separating the sexes was inherited from the

Jewish tradition of doing so within synagogues (3) Separation of sexes also followed the practice of choirs in which

different levels of voice are placed in groups to facilitate harmony.

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Orthodox Church 10

Cathedral of Saint Sava in Belgrade, Serbia, is the

largest Orthodox church in the world.

Depiction of the Hagia Sophia's appearance

during Byzantine times

In general, men and women dress respectfully, typically wearing their

"Sunday best" to enter the church. Often, women cover their heads as

prescribed by Paul (1 Cor. 11:13). Children are considered full

members of the Church and stand attentive and quiet during services.

There is often a choir area at the side or in a loft in back. In addition to

the Choir, a Chanter is always present at the front of the church tochant responses and hymns that are part of the Divine Liturgy offered

by the Priest. There is usually a dome in the ceiling with an icon of 

Christ depicted as Ruler of the Universe (Pantocrator).

Everything in the Orthodox Church has a purpose and a meaning

revealing God's revelation to man. At the front, or Eastern end of the

church, is a raised dais with an icon-covered screen or wall (iconostasis

or templon) separating the nave from the sanctuary. In the center of 

this wall is the entrance to the altar known as the “Royal Doors”

through which only the clergy may pass. There are also a right and left

side door on the front of the iconostasis, one depicting the archangel,Michael and the other Gabriel. The priest and altar boys enter and exit

through these doors during appropriate parts of the Divine Liturgy.

Immediately to the right of the main gate you will always find icon of 

Jesus Christ. Other icons depicted on the iconostatis are the Mother of 

God, John the Baptist and the Saint after which the church is named.

In front of the iconostasis is the Bishop's Chair, where a visiting

Bishop or Metropolitan will often sit as a place of honor during the

Divine Liturgy. Orthodox priests, when standing at the altar face

toward the altar (facing East) so that both the Priest and congregationare praying to God in Heaven together.

The sanctuary contains the Holy Altar, representing the place where

Christ was laid in the tomb and on the third day, rose. A cross stands

behind the altar. On the altar are the items used to sanctify the bread and wine for communion, including a gold

chalice, a communion spoon, and a star, which is a star shaped piece of metal the priest uses when sanctifing holy

gifts. Also found on the altar table is the Antimins. The antimins is a silk cloth used during the sanctification of the

Divine Gifts. The antimins may contain the relics of a Saint. When a church is consecrated by a Bishop, there is a

formal service or prayers and sanctification in the name of the Saint that the church is named after. The Bishop will

also often present a small relic of a Saint to place in or on the altar as part of the consecration of a new church.

The Divine Liturgy may only be performed once a day on any particular Antimins. Thus a second Liturgy on the

same Altar Table that same day would require the use of a second Antimins, typically from another Orthodox

church. This means that any parish or congregation is able to celebrate only one Eucharist per day, in order to

express the Catholicity of the Church by avoiding "private masses".

There is also a book of the four Gospels on the altar table. The Orthodox read specific verses of this Gospel on each

different day.

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Icons

Our Lady of St. Theodore, the protector of Kostroma, following the

same Byzantine "Tender Mercy" type.

The term 'icon' comes from the Greek word eikona,

which simply means image. The Orthodox believe that

the first icons of Christ and the Virgin Mary were

painted by Luke the Evangelist. Icons are filled with

symbolism designed to convey information about theperson or event depicted. For this reason, icons tend to

be formulaic, following a prescribed methodology for

how a particular person should be depicted, including

hair style, body position, clothing, and background

details. Icon painting, in general, is not an opportunity

for artistic expression, though each iconographer brings

a vision to the piece. It is far more common for an icon

to be copied from an older model, though with the

recognition of a new saint in the church, a new icon

must be created and approved. The personal andcreative traditions of Western European religious art

are largely lacking in Orthodox iconography before the

17th century, when Russian iconography began to be

strongly influenced by religious paintings and

engravings from both Protestant and Roman Catholic

Europe. Greek iconography also began to take on a

strong western influence for a period and the difference

between some Orthodox icons and western religious art

began to vanish. More recently there has been a trend of returning to the more traditional and symbolic

representations.

Free-standing statues (three dimensional depictions) are almost non-existent within the Orthodox Church. This is

partly due to the rejection of the previous pagan Greek age of idol worship and partly because icons are meant to

show the spiritual nature of man, not the sensual earthly body. Bas reliefs, however, became common during the

Byzantine period and led to a tradition of covering a painted icon in a silver or gold 'riza' in order to preserve the

icon. Such bas relief coverings usually leave the faces and hands of the saints exposed for veneration.

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The inside of an Orthodox church.

Icons are not considered by the Orthodox to be idols or

objects of worship. The parameters of their usage were

clearly spelled out by the 7th ecumenical council.

Justification for their usage utilises the following logic:

before God took human form in Christ, no material

depiction was possible and therefore blasphemous evento contemplate. Once God became incarnate, depiction

was possible. As Christ is God, it is justified to hold in

one's mind the image of God-incarnate. Likewise, when

one venerates an icon, it is not the wood or paint that

are venerated but rather the individual shown, just as it

is not the paper one loves when one might kiss the

photograph of a loved one. As Saint Basil famously

proclaimed, honour or veneration of the icon always

passes to its archetype. Following this reasoning, the

veneration of the glorified human saint made in God'simage, is always a veneration of the divine image, and

hence God as foundational archetype.

Icons can be found adorning the walls of churches and

often cover the inside structure completely.[36] Most

Orthodox homes have an area set aside for family

prayer, usually an eastern facing wall, where are hung

many icons.

Icons are often illuminated by a candle or oil lamp.

(Beeswax for candles and olive oil for lamps are preferred because they are natural and burn cleanly.) Besides thepractical purpose of making icons visible in an otherwise dark church, both candles and oil lamps symbolise the

Light of the World, who is Christ.

Tales of miraculous icons are not uncommon, though it has always been considered that the message of such an

event was for the immediate faithful involved and therefore does not usually attract crowds. Some miraculous icons

whose reputations span long periods of time nevertheless become objects of pilgrimage along with the places where

they are kept. As several Orthodox theologians and saints have explored in the past, the icon's miraculous nature is

found not in the material, but in the glory of the saint who is depicted. The icon is a window, in the words of St Paul

Florensky, that actually participates in the glory of what it represents.

See also icons.

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Iconostasis

Iconostasis in the Cathedral of the

Annunciation in the Moscow Kremlin.

An iconostasis, also called the templon, is a wall of icons and religious

paintings, separating the nave from the sanctuary in a church. Iconostasis

also refers to a portable icon stand that can be placed anywhere within a

church. The modern iconostasis evolved from the Byzantine templon in

the eleventh century. The evolution of the iconostasis probably owes agreat deal to 14th-century Hesychast mysticism and the wood-carving

genius of the Russian Orthodox Church. The first ceiling-high,

five-leveled Russian iconostasis was designed by Andrey Rublyov in the

cathedral of the Dormition in Vladimir in 1408. The separation between

sanctuary and nave accomplished by the iconostasis is not mandatory,

albeit it is common practice. Depending on circumstance, the role of the

iconostasis can be played by masonry, carved panels, screens, curtains,

railings, a cord or rope, plain icons on stands, steps, or nothing at all.

The Cross

The Three-Bar Orthodox Cross.

Depictions of the Cross within the Orthodox Church are numerous and often

highly ornamented. Some carry special significance. The Tri-Bar Cross, as

seen to the right, has three bars instead of the single bar normally attached.

The small top crossbar represents the sign that Pontius Pilate nailed above

Christ's head. It often is inscribed with an acronym meaning “Jesus of 

Nazareth, King of the Jews”; however, it is often replaced or amplified by thephrase "The King of Glory" in order to answer Pilate's statement with Christ's

affirmation, "My Kingdom is not of this world".

There is also a bottom slanting bar. This appears for a number of reasons.

Claims of evidence indicate that there was a small wooden platform for the

crucified to stand on in order to support his weight; in Jesus' case his feet

were nailed side by side to this platform with one nail each in order to

prolong the torture of the cross.

Implied evidence for this comes mainly from two sources within Holy

Tradition, the Bible (in order to cause the victim to die faster their legs were

broken so they could not support their weight and would suffocate) and

iconography (all early depictions of the crucifixion show this arrangement, not the later with feet on top with single

nail). It has also been pointed out by some experts that the nailed hands of a body crucified in the manner often

shown in modern secular art would not support the weight of the body and would tear through. A platform for the

feet would relieve this problem.

The bottom bar is slanted for two reasons, to represent the very real agony which Christ experienced on the cross (a

refutation of Docetism) and to signify that the thief on Christ's right chose the right path while the thief on the left

did not. Other crosses associated with the Orthodox Church are the more traditional single-bar crosses, budded

designs, the Jerusalem cross (cross pattée), Celtic crosses, and others.

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Services

A prayer corner in an Orthodox temple, utilized by parishioners

during services for veneration and specific petitions.

The services of the church are properly conducted each

day following a rigid, but constantly changing annual

schedule (i.e., parts of the service remain the same

while others change depending on the day of the year).

Services are conducted in the church and involve boththe clergy and faithful. Services cannot properly be

conducted by a single person, but must have at least

one other person present (i.e. a Priest cannot celebrate

alone, but must have at least a Chanter present and

participating). Usually, all of the services are conducted

on a daily basis only in monasteries and cathedrals,

while parish churches might only do the services on the

weekend and major feast days. On certain Great Feasts

(and, according to some traditions, every Sunday) a

special All-Night Vigil ( Agrypnia) will be celebratedfrom late at night on the eve of the feast until early the next morning. Because of its festal nature it is usually

followed by a breakfast feast shared together by the congregation.

“The journey is to the Kingdom. This is where we are going-not symbolically, but really.

” —Fr. Alexander Schmemann, For the Life of the World

“We knew not whether we were in heaven or on earth.

” —Ambassadors of Kievan Rus (10th Century), Apocryphal quote from conversion of Kievan Rus.

Services, especially the Divine Liturgy, can only be performed once a day on a single altar (some churches have

multiple altars in order to accommodate large congregations). Each priest may only celebrate the Divine Liturgy

once a day. From its Jewish roots, the liturgical day begins at sundown. The traditional daily cycle of services is as

follows:

• Vespers – (Greek Hesperinos) Sundown, the beginning of the liturgical day.

• Compline (Greek Apodeipnon, lit. "After-supper") – After the evening meal prior to bedtime.

• Midnight Office – Usually served only in monasteries.

• Matins (Greek Orthros) – First service of the morning. Usually starts before sunrise.• Divine Liturgy – The Eucharist service (see below)

• Hours – First, Third, Sixth, and Ninth – Sung either at their appropriate times, or in aggregate at other customary

times of convenience. If the latter, The First Hour is sung immediately following Orthros, the Third and Sixth

prior to the Divine Liturgy, and the Ninth prior to Vespers.

The Divine Liturgy is the celebration of the Eucharist. Although it is usually celebrated between the Sixth and Ninth

Hours, it is not considered to be part of the daily cycle of services, as it occurs outside the normal time of the world.

The Divine Liturgy is not celebrated on weekdays during the preparatory season of Great Lent and in some places

during the lesser fasting seasons either. Reserve communion is prepared on Sundays and is distributed during the

week at the Liturgy of the Presanctified Gifts.

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This daily cycle services are conceived of as both the sanctification of time (chronos, the specific times during which

they are celebrated), and entry into eternity (kairos). They consist to a large degree of litanies asking for God's mercy

on the living and the dead, readings from the Psalter with introductory prayers, troparia, and other prayers and hymns

surrounding them. The Psalms are so arranged that when all the services are celebrated the entire Psalter is read

through in their course once a week, and twice a week during Great Lent when the services are celebrated in an

extended form.

Chanting

Orthodox services are sung nearly in their entirety. Services consist in part of a dialogue between the clergy and the

people (often represented by the choir or the Psaltis Cantor). In each case the prayers are sung or chanted following a

prescribed musical form. Almost nothing is read in a normal speaking voice, with the exception of the homily if one

is given. Because the human voice is seen as the most perfect instrument of praise, musical instruments (organs,

guitars, etc.) are not generally used to accompany the choir. The church has developed eight Modes or Tones, (see

Octoechos) within which a chant may be set, depending on the time of year, feast days, or other considerations of the

Typikon. There are numerous versions and styles that are traditional and acceptable and these vary a great deal

between cultures.

[37]

It is common, especially in the United States, for a choir to learn many different styles and tomix them, singing one response in Greek, then English, then Russian, etc. It should also be noted that in the Russian

tradition there have been some very famous composers of Church music such as Tchaikovsky and Rachmaninoff;

and many Church tones can likewise be seen influencing their music.

Incense

Orthodox Deacons preparing incense for

a Cross Procession in Novosibirsk,Russia.

As part of the legacy handed down from its Judaic roots, incense is used

during all services in the Orthodox Church as an offering of worship to God

as it was done in the Jewish First and Second Temples in Jerusalem (Exodus

chapter 30). Traditionally, the base of the incense used is the resin of 

Boswellia thurifera, also known as frankincense, but the resin of fir trees hasbeen used as well. It is usually mixed with various floral essential oils giving

it a sweet smell. Incense represents the sweetness of the prayers of the saints

rising up to God (Psalm 141:2, Revelation 5:8, 8:4). The incense is burned in

an ornate golden censer that hangs at the end of three chains representing the

Trinity. Two chains represent the human and Godly nature of the Son, one

chain for the Father and one chain for the Holy Spirit. The lower cup

represents the earth and the upper cup the heaven. In the Greek and Syrian

traditions there are 12 bells hung along these chains representing the 12

apostles (usually no bells in Slavic tradition). There are also 72 links

representing 72 evangelists. The charcoal represents the sinners. Fire signifiesthe Holy Spirit and frankincense the good deeds. The incense also represents

the grace of the Holy Trinity. The censer is used (swung back and forth) by

the priest/deacon to venerate all four sides of the altar, the holy gifts, the clergy, the icons, the congregation, and the

church structure itself.

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Mysteries

According to Orthodox theology, the purpose of the Christian life is to attain theosis, the mystical union of man with

God. This union is understood as both collective and individual. St. Athanasius of Alexandria, wrote concerning the

Incarnation that, "He (Jesus) was made man that we might be made god (θεοποιηθῶμεν)". [38] See Peter 2 1:4,

John 10:34 – 36, Psalm 82:6. The entire life of the church is oriented towards making this possible and facilitating it.

In the Orthodox Church the terms “Mystery” or “The Mysteries” refer to the process of theosis. While it is understoodthat God theoretically can do anything instantly and invisibly, it is also understood that he generally chooses to use

material substance as a medium in order to reach people. The limitations are those of mankind, not God. Matter is

not considered to be evil by the Orthodox. Water, oil, bread, wine, etc., all are means by which God reaches out to

allow people to draw closer to him. How this process works is a “Mystery”, and cannot be defined in human terms.

These Mysteries are surrounded by prayer and symbolism so that their true meaning will not be forgotten.

Those things which in the West are often termed Sacraments or sacramentals are known among the Orthodox as the

Sacred Mysteries. While the Roman Catholic Church numbers seven Sacraments, and many Protestant groups list

two (Baptism and the Eucharist) or even none, the Orthodox do not limit the number. However, for the sake of 

convenience, catechisms will often speak of the seven Great Mysteries. Among these are Holy Communion (the

most direct connection), Baptism, Chrismation, Confession, Unction, Matrimony, and Ordination. But the term also

properly applies to other sacred actions such as monastic Tonsure or the blessing of holy water, and involves fasting,

almsgiving, or an act as simple as lighting a candle, burning incense, praying or asking God's blessing on food. [39]

Baptism

Baptism is the mystery which transforms the old, sinful man into the new, pure man; the old life, the sins, any

mistakes made are gone and a clean slate is given. Through baptism one is united to the Body of Christ by becoming

a member of the Orthodox Church. During the service water is blessed. The catechumen is fully immersed in the

water three times in the name of the Holy Trinity. This is considered to be a death of the "old man" by participation

in the crucifixion and burial of Christ, and a rebirth into new life in Christ by participation in his resurrection.[40]

Properly a new name is given, which becomes the person's name.

Children of Orthodox families are normally baptized shortly after birth. Converts to Orthodoxy (even converts from

other Christian denominations) are usually formally baptized into the Orthodox Church though exceptions are

sometimes made. Those who have left Orthodoxy and adopted a new religion, if they return to their Orthodox roots,

are usually received back into the church through the mystery of Chrismation.

Properly, the mystery of baptism is administered by bishops and priests; however, in emergencies any Orthodox

Christian can baptize.[41] In such cases, should the person survive the emergency, it is likely that the person will be

properly baptized by a priest at some later date. This is not considered to be a second baptism, nor is it imagined that

the person is not already Orthodox, but rather it is a fulfillment of the proper form.

The service of baptism used in Orthodox churches has remained largely unchanged for over 1500 years. This fact is

witnessed to by St. Cyril of Jerusalem (d. 386), who, in his Discourse on the Sacrament of Baptism, describes the

service in much the same way as is currently in use.

Chrismation

Chrismation(sometimes called confirmation[42] ) is the mystery by which a baptized person is granted the gift of the

Holy Spirit through anointing with Holy Chrism.[43] It is normally given immediately after baptism as part of the

same service, but is also used to receive lapsed members of the Orthodox Church. [44] 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.[45]

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A baptized and chrismated Orthodox Christian is a full member of the Church, and may receive the Eucharist

regardless of age.[45]

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.[46]

Fasting

See also: Fasting: Orthodoxy & Eastern Catholicism.

The number of fast days varies from year to year, but in general the Orthodox Christian can expect to spend a little

over half the year fasting at some level of strictness. There are spiritual, symbolic, and even practical reasons for

fasting. In the Fall from Paradise mankind became possessed by a carnal nature; that is to say, he became inclined

towards the passions. Through fasting, Orthodox Christians attempt to return to the relationship of love and

obedience to God enjoyed by Adam and Eve in Paradise in their own lives, by refraining from carnal practices, by

bridling the tongue (James 3:5 – 6), confession of sins, prayer and almsgiving.

Fasting is seen as purification and the regaining of innocence. Through obedience to the Church and its ascetic

practices the Orthodox Christian seeks to rid himself or herself of the  passions (The desires of our fallen carnal

nature). All Orthodox Christians are expected to fast following a prescribed set of guidelines. They do not view

fasting as a hardship, but rather as a privilege and joy. The teaching of the Church fixes both the times and the

amount of fasting that is expected as a minimum for every member. For greater ascesis, some may choose to go

without food entirely for a short period of time. A complete three-day fast at the beginning and end of a fasting

period is not unusual, and some fast for even longer periods, though this is usually practiced only in monasteries.

In general, fasting means abstaining from meat and meat products, dairy (eggs and cheese) and dairy products, fish,

olive oil, and wine. Wine and oil —and, less frequently, fish —are allowed on certain feast days when they happen to

fall on a day of fasting; but animal products and dairy are forbidden on fast days, with the exception of "CheeseFare" week which precedes Great Lent, during which dairy products are allowed. Wine and oil are usually also

allowed on Saturdays and Sundays during periods of fast. In some Orthodox traditions, caviar is permitted on

Lazarus Saturday, the Saturday before Palm Sunday, although the day is otherwise a fast day. Married couples also

abstain from sexual relations on fast days, that they may devote themselves to prayer (Corinthians I 7:5).

While it may seem that fasting in the manner set forth by the Church is a strict rule, there are circumstances where a

person's spiritual guide may allow a dispensation because of some physical necessity (e.g. those who are pregnant or

infirm, the very young and the elderly, or those who have no control over their diet, such as prisoners or soldiers).

The time and type of fast is generally uniform for all Orthodox Christians; the times of fasting are part of the

ecclesiastical calendar, and the method of fasting is set by the Holy Canons and Sacred Tradition. There are four

major fasting periods during the year:

• The Nativity Fast (Advent or "Winter Lent") which is the 40 days preceding the Nativity of Christ (Christmas),

beginning on November 15 and running through December 24. This fast becomes more severe after December 20,

and Christmas Eve is observed a strict fast day.

• Great Lent which consists of the 6 weeks (40 Days) preceding Palm Sunday, and Great Week (Holy Week) which

precedes Pascha (Easter).

• The Apostles' Fast which varies in length from 8 days to 6 weeks. It begins on the Monday following All Saints

Sunday (the first Sunday after Pentecost) and extends to the Feast of Saints Peter and Paul on June 29. Since the

date of Pentecost depends on that of Pascha, and Pascha is determined on the lunar calendar, this fast can

disappear completely under New Calendar observance (This is one of the objections raised by opponents to the

New Calendar).

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• The Dormition Fast, a two-week long Fast preceding the Dormition of the Theotokos (repose of The Virgin

Mary), lasting from August 1 through August 15.

In addition to these fasting seasons, Orthodox Christians fast on every Wednesday (in commemoration of Christ's

betrayal by Judas Iscariot), and Friday (in commemoration of Christ's Crucifixion) throughout the year. Monastics

often fast on Mondays (in imitation of the Angels, who are commemorated on that day in the weekly cycle, since

monastics are striving to lead an angelic life on earth, and angels neither eat nor drink).Orthodox Christians who are preparing to receive the Eucharist do not eat or drink at all from midnight until after

taking Holy Communion. A similar total fast is expected to be kept on the Eve of Nativity, the Eve of Theophany

(Epiphany), Great Friday and Holy Saturday for those who can do so. There are other individual days observed as

fasts (though not as days of total fasting) no matter what day of the week they fall on, such as the Beheading of St.

John the Baptist on August 29 and the Exaltation of the Holy Cross on September 14.

Strict fasting is canonically forbidden on Saturdays and Sundays due to the festal character of the Sabbath and the

Resurrection, respectively. On those days wine and oil are permitted even if abstention from them would be

otherwise called for. Holy Saturday is the only Saturday of the year where a strict fast is kept.

There are also four periods in the liturgical year during which no fasting is permitted, even on Wednesday and

Friday. These fast-free periods are:

• The week following Pascha (Easter), also known as Bright Week

• The week following Pentecost

• The period from the Nativity of Christ up to (but not including) the Eve of Theophany (Epiphany). The day of 

Theophany itself is always fast-free, even if it falls on a Wednesday or Friday.

• The week following the Sunday of the Publican and the Pharisee (one of the preparatory Sundays before Great

Lent). This is fast-free to remind the faithful not to boast like the Pharisee that he fasts for two days out of the

week Luke 18:12).

The congregation lighting their candles from the new flame in Adelaide, at St.

George Greek Orthodox Church, just as the priest has retrieved it from the altar – 

note that the picture is flash-illuminated; all electric lighting is off, and only the oil

lamps in front of the Iconostasis remain lit.

When certain feast days fall on fast days, the

fasting laws are lessened to a certain extent,to allow some consolation in the trapeza

(refectory) for the longer services, and to

provide an element of sober celebration to

accompany the spiritual joy of the feast.

It is considered a greater sin to advertise

one's fasting than not to participate in the

fast. Fasting is a purely personal

communication between the Orthodox

Christian and God. If one has health

concerns, or responsibilities that cannot be

fulfilled because of fasting, then it is

perfectly permissible not to fast. An

individual's observance of the fasting laws is

not to be judged by the community

(Romans 14:1 – 4), but is a private matter

between him and his Spiritual Father or Confessor.

Almsgiving

"Almsgiving" refers to any charitable giving of material resources to those in need. Along with prayer and fasting, itis considered a pillar of the personal spiritual practices of the Orthodox Christian tradition. Almsgiving is

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particularly important during periods of fasting, when the Orthodox believer is expected to share the monetary

savings from his or her decreased consumption with those in need. As with fasting, bragging about the amounts

given for charity is considered anywhere from extremely rude to sinful.

Holy Communion

The Eucharist is at the center of Orthodox Christianity. In practice, it is the partaking of the Body and Blood of JesusChrist in the midst of the Divine Liturgy with the rest of the church. The bread and wine are believed to become the

genuine Body and Blood of the Christ Jesus through the operation of the Holy Spirit. The Orthodox Church has

never described exactly how this occurs, or gone into the detail that the Roman Catholic Church has in the West. The

doctrine of transubstantiation was formulated after the Great Schism took place, and the Orthodox Churches have

never formally affirmed or denied it, preferring to state simply that it is a "Mystery". [47] Communion is given only to

baptized and chrismated 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. [48] From

baptism young infants and children are carried to the chalice to receive Holy Communion. [45] Because of the

Orthodox understanding of man’s fallen nature in general those who wish to commune prepare themselves in a way

that reflects man in paradise. First, the individual prepares by having his confession heard and the prayer of repentance read over him by a priest. The person will increase their prayer rule adding the prescribed prayers in

preparation for communing. Finally, the person will fast completely from food and drink from the evening of the

previous day (usually sunset on Saturday if communing on Sunday).

Repentance

Orthodox Christians who have committed sins but repent of them, and who wish to reconcile themselves to God and

renew the purity of their original baptisms, confess their sins to God before a spiritual guide who offers advice and

direction to assist the individual in overcoming their sin. Parish priests commonly function as spiritual guides, but

such guides can be any person, male or female, who has been given a blessing to hear confessions. Spiritual guides

are chosen very carefully as it is a mandate that once chosen, they must be obeyed. Having confessed, the penitentthen has his or her parish priest read the prayer of repentance over them.

Sin is not viewed by the Orthodox as a stain on the soul that needs to be wiped out, or a legal transgression that must

be set right by a punitive sentence, but rather as a mistake made by the individual with the opportunity for spiritual

growth and development. An act of Penance (epitemia), if the spiritual guide requires it, is never formulaic, but

rather is directed toward the individual and their particular problem, as a means of establishing a deeper

understanding of the mistake made, and how to effect its cure. Though it sounds harsh, temporary excommunication

is fairly common. Because full participatory membership is granted to infants, it is not unusual for even small

children to confess; though the scope of their culpability is far less than an older child, still their opportunity for

spiritual growth remains the same.

Marriage

Marriage in the Orthodox Church is the joining of one man and one woman into one flesh. In order to fully

understand the Orthodox concept of marriage one has to understand the Orthodox view on man’s true and fallen state

and his ultimate state at world’s end. Man was originally created to commune with God but because of his fall from

grace man was cut off. Man’s curse was that life itself would be hard on him. As a consolation, God allowed man to

have temporary companionship here on earth. When Christ was asked the hypothetical question about a woman who

married a series of seven brothers  – each after her preceding husband had died  – whose wife she would be in the

resurrection, Christ responded that in the resurrection people are no longer married but their relationship is with God

(Matthew 22:24 – 30, Mark 12:19 – 25, Luke 20:28 – 36). And so, first and foremost this joining is seen as adispensation allowed by God for the mutual comfort and support of the individuals involved. While procreation and

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the perpetuation of the species is seen as important, what is more important is the bond of love between the husband

and wife as this is a reflection of our ultimate union with God. Virginity, however, is seen as a higher state since one

participates in the immediate relationship with God and is not distracted by having to serve a wife or husband (1

Corith:7 esp.32 – 33)

The Church does recognize that there are rare occasions when it is better that couples do separate, but there is no

official recognition of civil divorces. For the Orthodox, the marriage is indissoluble as in it should not be broken, theviolation of such a union, perceived as holy, being an offense resulted 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.[49] In

the U.S., according to 2001 statistics, 14% of Orthodox marriages ended in an ecclesiastical divorce; a figure that,

since it took no account of how many of the couples who entered such marriages took out a civil divorce, is not

comparable with the figure of 43% given at that time for the proportion of all marriages that ended in a civil divorce,

but which has been argued as indicating a probable total of only 15% of marriages celebrated in an Orthodox church

led to any form of divorce.[50] Divorced individuals are usually allowed to remarry though there is usually imposed

on them a fairly severe penance by their bishop and the services for a second marriage in this case are more

penitential than joyful. Widows are permitted to remarry without repercussion and their second marriage is

considered just as valid as the first. One exception to this rule is the clergy and their wives. Should a married priestdie, it is expected that his wife will retire to a monastery as soon as their children are out of the house. Widowed

priests are not allowed to remarry and also frequently end up in monasteries.

The service of Marriage in the Orthodox Church has two distinct parts: The Betrothal and The Crowning. The

Betrothal includes: 1. The exchange of the rings, (it has always been the tradition of the Church to place the wedding

ring on the right hand of the couple based on biblical references. This is seen very clearly in one of the prayers in the

Betrothal Service. A portion of the prayer refers to the biblical references: “For You, O Lord, have declared that a

pledge is to be given and held inviolate in all things. By a ring Joseph was given might in Egypt; by a ring Daniel

was exalted in Babylon; by a ring our heavenly Father showed compassion upon His prodigal son, for He said, ‘Put a

ring upon his right hand, kill the fatted calf, and let us eat and rejoice.’ Your own right hand, O Lord, armed Moses

in the Red Sea. By word of Your truth were the Heavens established and the earth set upon her sure foundations; andthe right hands of Your servants shall be blessed by Your mighty word, and by Your uplifted arm. ” As we see, it was

scripturally the practice to wear rings on the right hand, the hand of authority and power completing the pledge of 

commitment. The power and authority comes from the right hand of God. 2. The procession, the declaration of 

intent, and 3. The lighting of candles.

The Crowning includes: The readings from the epistle and gospel, the Blessing of the Common Cup, and the Dance

of Isaiah (the bride and groom are led around the table 3 times), and then the Removal of the Crowns. There is no

exchange of vows. There is a set expectation of the obligations incumbent on a married couple, and whatever

promises they may have privately to each other are their responsibility to keep. The ceremony ends with the reading

of Benedictions to and the Greeting of the Couple.

At the Sacrament of Marriage the crowns are placed on the bride and groom ’s heads as the following prayer is recited

three times, “The servant of God, (groom’s name), is crowned to the handmaid of God, (bride’s name), in the Name

of the Father, and of the Son, and of the Holy Spirit” three times. It is then repeated three times as the bride is

crowned to the groom. We witness the groom and bride being crowned (visibly proclaimed) as the king and queen,

respectively, of a new family, entrusted by God with the authority to rule their family in faith and love and harmony

with Christ. They both share in this responsibility and privilege as a newly married couple. This is not simply being

declared by the priest or even the Church, but by God Himself, as the following hymn is chanted three times: “O

Lord, our God, crown them with glory and honor.” The crowns are then switched back and forth between the groom

and bride’s head, signifying that they completely share their lives together.

The crowns also serve as a reminder of the crowns that await them in heaven, if they live their lives in faithfulness toGod and each other.. Fr. John Meyendorff in his book, Marriage: An Orthodox Perspective, writes: “According to St.

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John Chrysostom, the crowns symbolized victory over the ‘passions’.” In the service of a second marriage the crowns

are not to be used, but if it is a second marriage for only one of the two who are marrying and a first marriage for the

other, the usual rite is followed.[51]

Many couples keep the wedding crowns in a case and display them near their icon corner or in the couple’s bedroom.

They serve as a reminder that God has united them to each other and to himself and that he has bestowed his grace

upon them to live in unity, faith and love.The church understands marriage only as 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 [52] [53]

Monasticism

Saint Catherine's Monastery

All Orthodox Christians are expected to participate in at least

some ascetic works, in response to the commandment of Christ to

"come, take up the cross, and follow me." (Mark 10:21 and

elsewhere) They are therefore all called to imitate, in one way or

another, Christ himself who denied himself to the extent of 

literally taking up the cross on the way to his voluntary

self-sacrifice. However, laypeople are not expected to live in

extreme asceticism since this is close to impossible while

undertaking the normal responsibilities of worldly life. Those who

wish to do this therefore separate themselves from the world and

live as monastics: monks and nuns. As ascetics   par excellence,

using the allegorical weapons of prayer and fasting in spiritual warfare against their passions, monastics hold a very

special and important place in the Church. This kind of life is often seen as incompatible with any kind of worldly

activity including that which is normally regarded as virtuous. Social work, school teaching, and other such work is

therefore usually left to laypeople. Ascetics of Orthodox Church are recognized by their long hair, and in case of male monks long beards.

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Orthodox Church 22

The Schema worn by Orthodox Monks.

There are three main types of monastics. Those who live in

monasteries under a common rule are coenobitic. Each monastery

may formulate its own rule, and although there are no religious

orders in Orthodoxy some respected monastic centers such as

Mount Athos are highly influential.  Eremitic monks, or hermits,

are those who live solitary lives. It is the yearning of many whoenter the monastic life to eventually become solitary hermits. This

most austere life is only granted to the most advanced monastics

and only when their superiors feel they are ready for it. Hermits

are usually associated with a larger monastery but live in seclusion

some distance from the main compound. Their local monastery

will see to their physical needs, supplying them with simple foods

while disturbing them as little as possible. In between are those in

semi-eremitic communities, or sketes, where one or two monks

share each of a group of nearby dwellings under their own rules

and only gather together in the central chapel, or katholikon, forliturgical observances.

The spiritual insight gained from their ascetic struggles make

monastics preferred for missionary activity. Bishops are almost

always chosen from among monks, and those who are not

generally receive the monastic tonsure before their consecrations.

Many (but not all) Orthodox seminaries are attached to

monasteries, combining academic preparation for ordination with

participation in the community's life of prayer. Monks who have been ordained to the priesthood are called

hieromonk (priest-monk); monks who have been ordained to the diaconate are called hierodeacon (deacon-monk).Not all monks live in monasteries, some hieromonks serve as priests in parish churches thus practicing "monasticism

in the world".

Cultural practices differ slightly but in general,  Father  is the correct form of address for monks who have been

tonsured, while Novices are addressed as  Brother . Similarly,  Mother  is the correct form of address for nuns who

have been tonsured, while Novices are addressed as Sister . Nuns live identical ascetic lives to their male counterparts

and are therefore also called monachoi (monastics) or the feminine plural form in Greek, monachai, and their

common living space is called a monastery.

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Holy Orders

Clergy at All Saints' Antiochian Orthodox Church,

Raleigh, United States (L to R): priest, two deacons,

bishop

Since its founding, the Church spread to different places and its

leaders in each region came to be known as episkopoi (overseers,

plural of  episkopos, overseer —Gr. ἐπίσκοπος), which became

"bishop" in English. The other ordained roles are  presbyter  (Gr.

πρεσβύτερος, elder), which became "prester" and then "priest" inEnglish, and diakonos (Gr. διάκονος, servant), which became

"deacon" in English (see also subdeacon). There are numerous

administrative positions among the clergy that carry additional

titles. In the Greek tradition, bishops who occupy an ancient see

are called metropolitans, while the lead bishop in Greece is the

archbishop. (In the Russian tradition, however, the usage of the

terms "metropolitan" and "archbishop" is reversed.) Priests can be

archpriests, archimandrites or protopresbyters. Deacons can also

be archdeacons or protodeacons. The position of deacon is often

occupied for life. The deacon also acts as an assistant to a bishop.

With the exception of bishops, who remain celibate, the Orthodox

Church has always allowed priests and deacons to be married,

provided the marriage takes place before ordination. In general it

is considered preferable for parish priests to be married as they

often act as counsel to married couples and thus can draw on their

own experience. Unmarried priests usually are monks and live in monasteries, though there are occasions when,

because of a lack of married priests, a monk-priest is temporarily assigned to a parish. 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.There is serious discussion about reviving the order of deaconess, which fell into disuse in the first millennium; the

deaconesses had both liturgical and pastoral functions within the church.[54] Although it has fallen out of practice

(the last deaconess was ordained in the 19th century) there is no reason why deaconesses could not be ordained

today.

Unction

Anointing with oil, often called "unction", is one of the mysteries administered by the Orthodox Church and it is not

reserved only for the dying or terminally ill, but for all in need of spiritual or bodily healing. In Greece, during the

Ottoman occupation, it became the custom to administer this mystery annually on Great Wednesday to all believers;

in recent decades, this custom has spread to many other locations. It is often distributed on major feast days, or any

time the clergy feel it necessary for the spiritual welfare of its congregation.

According to Orthodox teaching unction is based on the Epistle of James:

  Is anyone among you sick? Let him call for the elders of the church, and let them pray over him,

anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord 

will raise him up. And if he has committed sins, he will be forgiven. —James 5:14 – 15

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Orthodox Church 24

History

Early Church

Svetitskhoveli Cathedral is one of the oldest

Orthodox churches in Georgia.[55]

Christianity spread rapidly throughout the Roman Empire. Some have

attributed this in part because Greek was the lingua franca. Paul and

the Apostles traveled extensively throughout the Empire, includingAsia Minor, establishing Churches in major communities, with the first

Churches appearing in Jerusalem and the Holy Land, then in Antioch,

Ethiopia, Egypt, Rome, Alexandria, Athens, Thessalonica, Illyricum,

and Byzantium, which, centuries later would become prominent as the

New Rome.[56] Christianity in the Roman Empire was met with some

resistance as its adherents would refuse to comply with the Roman

state (even at the threat of death) in offering sacrifice to the pagan

gods. Despite being under persecution, the Church spread. The

persecution dissipated upon the conversion of Emperor Constantine I in 324 AD. [56]

By the 4th century Christianity had spread in numerous countries. A number of influential schools of thought had

arisen, particularly the Alexandrian and Antiochian philosophical approaches. Other groups, such as the Arians, had

also managed to gain influence however their positions caused theological conflicts within the Church, thus

prompting The Emperor Constantine to call for a great ecumenical synod in order to define the Church's position

against the growing, often widely diverging, philosophical and theological interpretations of Christianity. He made it

possible for this council to meet not only by providing a location, but by offering to pay for the transportation of all

the existing bishops of the Church. This synod is commonly referred to as the First Council of Nicaea or more

generally as First Ecumenical Council[56]  [57] and is considered of major importance by most modern Christian

Churches.

Ecumenical councils

Several doctrinal disputes from the 4th century onwards led to the calling of Ecumenical councils.

There are seven councils authoritatively recognized as Ecumenical:

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.[58]

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.[59]

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.[60]

4. The Fourth Ecumenical Council is that of Chalcedon in 451, Patriarch of Constantinople presiding, 500 bishops,

affirmed that Jesus is truly God and truly man, without mixture of the two natures, contrary to Monophysite

teaching.[61]

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 teachings of Origen on the

pre-existence of the soul, etc.[62]

6. The Sixth Ecumenical Council is the third of Constantinople in 681; it declared that Christ has two wills of histwo natures, human and divine, contrary to the teachings of the Monothelites. [63]

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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"[64]

Some Orthodox consider the following council to be ecumenical, although this is not agreed upon:

8. The Fourth Council of Constantinople was called in 879. It restored St. Photius to his See in Constantinople and

condemned any alteration of the Nicene-Constantinopolitan Creed of 381.9. The Fifth Council of Constantinople was actually a series of councils held between 1341 and 1351. It affirmed the

hesychastic theology of St. Gregory Palamas and condemned the philosopher Barlaam of Calabria.

In addition to these councils there have been a number of significant councils meant to further define the Orthodox

position. They are the Synods of Constantinople, 1484, 1583, 1755, 1819, and 1872, the Synod of Iaşi (Jassy), 1642,

and the Pan-Orthodox Synod of Jerusalem, 1672.

Roman/Byzantine Empire

Eastern Christian culture reached its golden age during the high point of the Byzantine Empire and continued to

flourish in Russia, after the fall of Constantinople. Numerous autocephalous churches were established in EasternEurope and Slavic areas.

In the 530s the Church of the Holy Wisdom (Hagia Sophia) was built in Constantinople under emperor Justinian

I.[65]

The Byzantine Empire

during its greatestterritorial extent under

Justinian. c. 550.

Depiction of the Hagia Sophia's

appearance during Byzantinetimes

Exterior view of the

Hagia Sophia, 2004

Interior

view of theHagia

Sophia,

1993

Early schisms

The Church in Egypt (Patriarchate of  Alexandria) split into two groups following the Council of Chalcedon (451),

over a dispute about the relation between the divine and human natures of Jesus. Eventually this led to each group

anathematizing the other. Those that remained in communion with the other patriarchs (those who accepted the

Council of Chalcedon) were called "Melkites" (the king's men, because Constantinople was the city of the emperors)

[not to be confused with the Melkite Catholics of Antioch]. Those who disagreed with the findings of the Council of Chalcedon are today known as the Coptic Orthodox Church of Alexandria, currently led by Pope Shenouda III.

There was a similar split in Syria (Patriarchate of Antioch) resulting in the Syriac Orthodox Church.

Those who disagreed with the Council of Chalcedon are sometimes called "Oriental Orthodox" to distinguish them

from the Orthodox, who accepted the Council of Chalcedon. Oriental Orthodox are also sometimes referred to as

"non-Chalcedonians", or "anti-Chalcedonians". The Oriental Orthodox Church denies that it is monophysite and

prefers the term "miaphysite", to denote the "joined" nature of Jesus (two natures joined into one). Both the

Orthodox and Oriental Orthodox churches formally believe themselves to be the continuation of the true church,

although over the last several decades there has been some reconciliation. Both Churches agree there to have been a

misunderstanding between the two in 451, that is to say that each side's terminology basically meant the same thing.

As well, there are the "Nestorian" churches, which are Eastern Christian churches that keep the faith of only the first

two ecumenical councils, i.e., the First Council of Nicaea and the First Council of Constantinople. "Nestorian" is an

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Orthodox Church 26

outsider's term for a tradition that predated the influence of Nestorius. Thus, "Persian Church" is a more neutral term.

Conversion of East and South Slavs

Orthodox churches in Vologda, Russia

In the ninth and tenth centuries, Christianity made great inroads into

Eastern Europe, including Kievan Rus'. This work was made possible by

the work of the Byzantine saints Cyril and Methodius. When Rastislav, theking of Moravia, asked Byzantium for teachers who could minister to the

Moravians in their own language, Byzantine emperor Michael III chose

these two brothers. Cyril and Methodius translated the Bible and many of 

the prayer books. As the translations prepared by them were copied by

speakers of other dialects, the hybrid literary language Old Church Slavonic

was created. Originally sent to convert the Slavs of Great Moravia, Cyril

and Methodius were forced to compete with Frankish missionaries from the

Roman diocese. Their disciples were driven out of Great Moravia in AD 886. [66]

Some of the disciples, namely Saint Clement of Ohrid, Saint Naum who were of noble Bulgarian descent and St.

Angelarius, returned to Bulgaria where they were welcomed by the Bulgarian Tsar Boris I who viewed the Slavonic

liturgy as a way to counteract Byzantine influence in the country. In a short time the disciples of Cyril and

Methodius managed to prepare and instruct the future Slav Bulgarian clergy into the Glagolitic alphabet and the

biblical texts and in AD 893, Bulgaria expelled its Greek clergy and proclaimed the Slavonic language as the official

language of the church and the state. The success of the conversion of the Bulgarians facilitated the conversion of 

East Slavic peoples, most notably the Rus', predecessors of Belarusians, Russians, and Ukrainians.

The work of the Thessaloniki brothers Cyril and Methodius and their disciples had a major impact to Serbs as

well.[67] However, they accepted Christianity collectively by families and by tribes (in the process between the 7th

and the 9th century). In commemoration of their baptisms, each Serbian family or tribe began to celebrate an

exclusively Serbian custom called Slava in a special way to honor the Saint on whose day they received thesacrament of Holy Baptism. It is the most solemn day of the year for all Serbs of the Orthodox faith and has played a

role of vital importance in the history of the Serbian people. Slava is actually the celebration of the spiritual birthday

of the Serbian people which the Church blessed and proclaimed it a Church institution. [68]

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. [69] Today

the Russian Orthodox Church is the largest of the Orthodox Churches followed by the Romanian Orthodox Church.

Great Schism

In the 11th century what was recognised as the Great Schism took place between Rome and Constantinople, which

led to separation from the Church of the West, the Roman Catholic Church, and the Eastern Byzantine Churches,

now the Orthodox. 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. Prior to 1054, the Eastern and Western halves of the Church had

frequently been in conflict, particularly during the periods of Eastern iconoclasm and the Photian schism. [70]

The final breach is often considered to have arisen after the capture and sacking of Constantinople by the Fourth

Crusade in 1204; the final break with Rome occurred circa 1450. The sacking of Church of Holy Wisdom and

establishment of the Latin Empire as a seeming attempt to supplant the Orthodox Byzantine Empire in 1204 is

viewed with some rancour to the present day. In 2004, Pope John Paul II extended a formal apology for the sacking

of Constantinople in 1204, which was importantly also strongly condemned by the Pope at the time (Innocent III, seereference at end of paragraph); the apology was formally accepted by Patriarch Bartholomew of Constantinople.

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Many things that were stolen during this time —holy relics, riches, and many other items —were not returned and are

still held in various Western European cities, particularly Venice.[71] [72]

Reunion was attempted twice, at the 1274 Second Council of Lyon and the 1439 Council of Florence. The Council

of Florence did briefly reestablish 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, so in bothcases came to fail. Some local Eastern Churches have however renewed union with Rome in time since (see Eastern

Catholic Churches). Recent decades have seen a renewal of ecumenical spirit and dialogue between the Churches [73]

Age of captivity

In 1453, the Byzantine Empire fell to the Ottoman Empire. By this time Egypt had been under Muslim control for

some seven centuries, but Orthodoxy was very strong in Russia which had recently acquired an autocephalous status;

and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople.

Under Ottoman rule, the Greek Orthodox Church acquired substantial power as an autonomous millet . The

ecumenical patriarch was the religious and administrative ruler of the entire "Greek Orthodox nation" (Ottoman

administrative unit), which encompassed all the Orthodox subjects of the Empire.

Stavronikita monastery, Mount Athos,

Greece (South-East view)

As a result of the Ottoman conquest of the Byzantine Empire in 1453, and

the Fall of Constantinople, the entire Orthodox communion of the Balkans

and the Near East became suddenly isolated from the West. For the next

four hundred years, it would be confined within Islamic world, with which

it had little in common religiously or culturally. The Russian Orthodox

Church and the Orthodox Churches from Wallachia and Moldavia were the

only part of the Orthodox communion which remained outside the control

of the Ottoman Empire. It is, in part, due to this geographical and

intellectual confinement that the voice of Orthodoxy was not heard duringthe Reformation in sixteenth century Europe. It should not be surprising

that this important theological debate often seems strange and distorted to

the Orthodox; after all, they never took part in it and thus neither Reformation nor Counter-Reformation is part of 

their theological framework.

Russian Orthodox Church under Tsarist rule

The Moscow Kremlin, as seen from

South-West

Up until 1666, when Patriarch Nikon was deposed by the tsar, the Russian

Orthodox Church had been independent of the State.[74] In 1721 the first

Emperor Peter I abolished completely the patriarchate and so the Church

effectively became a department of the government, ruled by a Most Holy

Synod composed of senior bishops and lay bureaucrats appointed by the

Emperor himself. Since 1721 until the October Revolution of 1917, the

Russian Orthodox Church was essentially transformed into a governmental

agency, a tool used to various degrees by the tsars in the imperial

campaigns of Russification. The Church was allowed by the State to levy taxes on the peasants. Therefore, the

Church, along with the imperial regime, to which it belonged, came to be presented as an enemy of the people by the

Bolsheviks and the other Russian revolutionaries, mostly Jews[75] and atheists. The revolution brought, however, a

brief period of liberation for the Church: an independent patriarchate was reestablished briefly in 1917, until Lenin

quashed the Church a few years later, imprisoning or killing many of the clergy and of the faithful. Part of the clergy

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escaped the Soviet persecutions by fleeing abroad, where they founded an independent church in exile, reunified

with the Russian one in 2007.

Russian Orthodox Church under Communist rule

Photograph taken of the 1931 demolition of the

Cathedral of Christ the Saviour in Moscow.

The Orthodox Church clergy in Russia were seen as sympathetic with

the cause of the White Army in the Civil War (see White movement)after the October Revolution, and occasionally collaborated with it;

Patriarch Tikhon's declared position was vehemently anti-Bolshevik in

1918. This may have further strengthened the Bolshevik animus

against the church.

Before and after the October Revolution of November 7, 1917

(October 25 Old Calendar) there was a movement within the Soviet

Union to unite all of the people of the world under Communist rule

(see Communist International). This included the Eastern European

bloc countries as well as the Balkan States. Since some of these Slavic

states tied their ethnic heritage to their ethnic churches, both the peoples and their church were targeted by the

Soviets.[76] [77]

The Soviets' official interpretation of freedom of conscience was one of "guaranteeing the right to profess any

religion, or profess none, to practice religious cults, or conduct atheist propaganda", [78] though in effect atheism was

sponsored by state and was taught in all educational establishments. [79] Public criticism of atheism was unofficially

forbidden and sometimes led to imprisonment.[80]

The Soviet Union was the first state to have as an ideological objective the elimination of religion. Toward that end,

the Communist regime confiscated church property, ridiculed religion, harassed believers, and propagated atheism in

the schools. Actions toward particular religions, however, were determined by State interests, and most organized

religions were never outlawed. Some actions against Orthodox priests and believers along with execution includedtorture being sent to prison camps, labour camps or mental hospitals. [81] [82]

The result of this militant atheism was to transform the Church into a persecuted and martyred Church. In the first

five years after the Bolshevik revolution, 28 bishops and 1,200 priests were executed. [83]

The main target of the anti-religious campaign in the 1920s and 1930s was the Russian Orthodox Church, which had

the largest number of faithful. Nearly all of its clergy, and many of its believers, were shot or sent to labor camps.

Theological schools were closed, and church publications were prohibited. In the period between 1917 and 1940, the

number of Orthodox Churches in the Russian Republic fell from 59,584 to less than 500. Between 1917 and 1935,

130,000 Orthodox priests were arrested. Of these, 95,000 were put to death, executed by firing squad.

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Orthodox Church 29

The rebuilt Cathedral of Christ the Saviour.

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. But 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.[83]

In the Soviet Union, in addition to the methodical closing and

destruction of churches, the charitable and social work formerly

done by ecclesiastical authorities was taken over by the state. As

with all private property, Church owned property was confiscated

into public use. The few places of worship left to the Church were

legally viewed as state property which the government permitted

the church to use. After the advent of state funded universal

education, the Church was not permitted to carry on educational, instructional activity of any kind. Outside of 

sermons during the celebration of the divine liturgy it could not instruct or evangelise to the faithful or its youth.

Catechism classes, religious schools, study groups, Sunday schools and religious publications were all illegal and or

banned. This persecution continued, even after the death of Stalin until the Fall of Communism in 1991. This caused

many religious tracts to be circulated as illegal literature or samizdat. [81]

Among the most damaging aspects of Soviet rule, along with these physical abuses, the Soviet Union frequently

manipulated the recruitment and appointment of priests, sometimes planting agents of the KGB within the church tomonitor religious persons who were viewed – simply for not being atheists – as suspicious and potential threats to

Soviet communism. The recovery of religious beliefs in Russia after the fall of communism, part of a significant

religious revival, has been made more challenging as a result of those leaders forced involuntarily upon the church

by the KGB during Soviet times.

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Other Orthodox Churches under communist rule

Enei Church, central Bucharest, Romania,being purposely demolished by Communist

authorities on 10 March 1977, 6 days after

the 1977 Bucharest earthquake, despite

having suffered no structural damage.

Albania was the first and only state to have declared itself officially fully

atheist.[84] In some other communist states such as Romania, the Orthodox

Church as an organisation enjoyed relative freedom and even prospered,

albeit under strict secret police control. That, however, did not rule out

demolishing churches and monasteries as part of broader systematization(urban planning), and state persecution of individual believers. As an

example of the latter, Romania stands out as a country which ran a

specialised institution where many Orthodox (along with people of other

faiths) were subjected to psychological punishment or torture and mind

control experimentation in order to force them give up their religious

convictions. However, this was only supported by one faction within the

regime, and lasted only three years. The Communist authorities closed

down the prison in 1952, and punished many of those responsible for

abuses (twenty of them were sentenced to death).[85] [86]

Diaspora emigration to the West

One of the most striking developments in modern historical Orthodoxy is

the dispersion of Orthodox Christians to the West. Emigration from Greece

and the Near East in the last hundred years has created a sizable Orthodox diaspora in Western Europe, North and

South America, and Australia. In addition, the Bolshevik Revolution forced thousands of Russian exiles westward.

As a result, Orthodoxy's traditional frontiers have been profoundly modified. Millions of Orthodox are no longer

geographically "eastern" since they live permanently in their newly adopted countries in the West. Nonetheless, they

remain Orthodox in their faith and practice. Virtually all the Orthodox nationalities  –  Greek, Georgian, Arab,

Russian, Serbian, Macedonian, Albanian, Ukrainian, Armenian, Romanian, Bulgarian, Assyrian – are represented inthe United States. There are also many converts to Orthodoxy of all conceivable ethnic backgrounds. In fact nearly

half of the clergy of the Orthodox Church in America and Antiochian Orthodox Christian Archdiocese of North

America are of a convert background. Orthodox missions are alive and well in the United States, Canada, and

Mexico.

Relations with other Christians

Orthodoxy represents the majority of Eastern Christianity. The Orthodox trace their bishops back to the apostles

through apostolic succession, venerate saints, especially Mary the Mother of God as the Theotokos, pray for the

dead, and continue the ancient Christian practice of monasticism. Some, if not all, of these practices are rejected bythe majority of Protestant groups, although they are partly retained in some of the earliest liturgical Protestant

movements, such as the original German form of Lutheranism. They are also retained by some within the Anglican

tradition as Anglicanism is generally considered to be a via media (middle way) between the Roman Catholic and

Protestant traditions. Orthodoxy does not openly promote statuary, although it is not expressly condemned, instead

limiting itself primarily to two-dimensional iconography. The Western theological concepts of original sin,

predestination, purgatory, and particular judgment have had far less influence in Orthodoxy and are generally

rejected by traditional Orthodox theologians.

The Orthodox understand themselves to be the One Holy Catholic and Apostolic Church; the true Church established

by Jesus Christ and placed into the care of the apostles. As almost all other Christian groups are in indirect schism

with the Orthodox Church, mostly as a result of the Great Schism with the Roman Catholic Church at the turn of the

second Christian millennium (prior to the additional schisms of the Protestant Reformation), these other groups are

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Orthodox Church 31

viewed as being Christian, but who in varying degrees lack full theological orthodoxy and orthopraxy. As such, all

groups outside of the Orthodox Church are not seen as being members of the Church proper, but rather separated

brethren who have failed to retain the fullness of the Christian faith and theology, as was given to the apostles by

Jesus Christ. These deviations from orthodoxy have traditionally been called heresy, but due to the term's

immediately pejorative connotations, some prefer the more technical designation of the term heterodoxy.

The Church today

Distribution of Orthodoxy in the world by

country Dominant religion  Important minority religion (over

10%)

The various autocephalous and autonomous synods of the Orthodox Church

are distinct in terms of administration and local culture, but for the most

part exist in full communion with one another. The Russian Orthodox

Church Outside Russia (ROCOR) has recently united with the Moscow

Patriarchate (MP); these two branches of the Russian Orthodox Church had

separated from each other in the 1920s due to the subjection of the latter to

the hostile Soviet regime (see Act of Canonical Communion).

Tensions exist in the philosophical differences between those who use theRevised Julian Calendar ("New Calendarists") for calculating the feasts of 

the ecclesiastical year and those who continue to use the traditional Julian Calendar ("Old Calendarists"). The

calendar question reflects the dispute between those who wish to synchronize with the modern Gregorian calendar,

which its opponents consider unnecessary and damaging to continuity, and those who wish to maintain the

traditional ecclesiastical calendar (which happens to be based on the Julian calendar), emphasizing that such a major

change in the tradition of the Church may only occur through the convening of an Ecumenical council. The dispute

has led to much acrimony, and sometimes even to violence. Following canonical precepts, some adherents of the Old

Calendar have chosen to abstain from clerical intercommunion with those synods which have embraced the New

Calendar until the conflict is resolved. The monastic communities on Mount Athos have provided the strongest

opposition to the New Calendar, and to modernism in general, while still maintaining communion with their motherchurch.

Some latent discontent between different national churches exists also in part due to different approach towards

ecumenism. While the Ecumenical Patriarch of Constantinople, the Orthodox bishops in North America gathered

into the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA), Romanian bishops, and

others are fairly open to dialog with the Roman Catholic Church, both conservative and moderate Old Calendarists,

many of the monks of Mount Athos, several bishops of Russian, Serbian, and some of Greek and Bulgarian churches

regard ecumenism as compromising essential doctrinal stands in order to accommodate other Christians, and object

to the emphasis on dialogue leading to inter-communion; believing instead that Orthodox must speak the truth with

love, in the hope of leading to the eventual conversion to Orthodoxy of heterodox Christians.

Proponents of ecumenism are currently engaged in discussing key theological differences such as the Filioque, Papal

primacy, and a possible agreement on rapprochement and eventually full communion with the Roman Catholic and

Anglican Churches.

Eastern Orthodox churches in communion

The Orthodox Church is a communion of 14 autocephalous (that is, administratively completely independent) local

churches plus the Orthodox Church in America which is recognized as autocephalous only by the Russian,

Bulgarian, Georgian, Polish, and Czech-Slovak Churches. Each 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 local church consists of constituent eparchies (or, dioceses) ruled by a bishop. Some

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Orthodox Church 32

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 14 (15) autocephalous churches in their order of precedence (seniority) with constituent

autonomous churches and exarchates. The Liturgical title of the Primate is listed in italics.

1. Ecumenical Patriarchate of Constantinople [87] ( Archbishop of Constantinople-New Rome and Ecumenical Patriarch)

• Autonomous Orthodox Church of Finland [88] ( Archbishop of Karelia and All Finland )

• Autonomous Estonian Apostolic Orthodox Church [89] ( Metropolitan of Tallinn and All Estonia) [Autonomy

not recognized by the Church of Russia]

• Self-governing Orthodox Church of Crete ( Archbishop of Crete)

• Self-governing Monastic Community of Mount Athos

• Exarchate of Patmos ( Patriarchal Exarch of Patmos)

• Greek Orthodox Archdiocese of Thyateira and Great Britain [90] ( Archbishop of Thyateira and Great Britain)

• Greek Orthodox Archdiocese of Italy and Malta [91] (Orthodox Archbishop of Italy and Malta and Exarch of 

Southern Europe)• Greek Orthodox Archdiocese of America [92] ( Archbishop of America)

• Greek Orthodox Archdiocese of Australia [93] ( Archbishop of Australia)

• Exarchate of the Philippines [94] ( Exarch of Philippines)

• Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe [95] ( Archbishop of 

 Komana)

2. Orthodox Church of Alexandria [96] ( Pope and Patriarch of the great city of Alexandria, Libya, Pentapolis,

 Ethiopia, all Egypt, and all Africa)

3. Orthodox Church of Antioch [97] ( Patriarch of Antioch and all the East )

• Self-governing Antiochian Orthodox Christian Archdiocese of North America [98] ( Archbishop of New York 

and Metropolitan of All North America)

4. Orthodox Church of Jerusalem [99] ( Patriarch of the Holy City of Jerusalem and all Palestine, and of Syria,

 Arabia, beyond the Jordan River, Cana of Galilee, and Sacred Zion)

• Autonomous Church of Mount Sinai [100] ( Archbishop of Choreb, Sinai, and Raitha)

5. Orthodox Church of Russia [101] ( Patriarch of Moscow and all Russia)

• Autonomous Orthodox Church of Japan [102] ( Archbishop of Tokyo and Metropolitan of All Japan)

• Autonomous Orthodox Church of China (defunct )

• Autonomous Orthodox Church of Ukraine [103] ( Metropolitan of Kiev and all Ukraine)

• Self-governing Orthodox Church of Moldova [104] ( Metropolitan of Chisinau and all Moldova)

• Self-governing Orthodox Church of Latvia [105] ( Metropolitan of Riga and all Latvia)• Self-governing Estonian Orthodox Church [106] ( Metropolitan of Tallinn and all Estonia) [Autonomy not

recognized by the Ecumenical Patriarchate]

• Self-governing Russian Orthodox Church Outside Russia [107] ( Metropolitan of Eastern America and New

York, First Hierarch of the Russian church abroad )

• Exarchate of Belarus ( Metropolitan of Minsk and Slutsk, Patriarchal Exarch of All Belarus)

6. Orthodox Church of Serbia [108] ( Archbishop of Peć, Metropolitan of Belgrade and Karlovci, Patriarch of the

Serbs)

• Autonomous Archdiocese of Ohrid [109] ( Archbishop of Ohrid and Metropolitan of Skopje)

7. Orthodox Church of Romania [110] ( Archbishop of Bucharest, Metropolitan of Ungro-Valachia, and Patriarch

of All Romania)

• Self-governing Metropolis of Bessarabia [111] (autonomy not recognized by the Church of Russia)

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Orthodox Church 33

8. Orthodox Church of Bulgaria [112] ( Metropolitan of Sofia and Patriarch of All Bulgaria)

9. Orthodox Church of Georgia [113] ( Archbishop of Tbilisi and Mshketi, Patriarch and Catholicos of all Georgia)

10. Orthodox Church of Cyprus [114] ( Archbishop of New Justiniana and all Cyprus)

11. Orthodox Church of Greece [115] ( Archbishop of Athens and all Greece)

12. Orthodox Church of Poland [116] ( Metropolitan of Warsaw and all Poland )

13. Orthodox Church of Albania [117] ( Archbishop of Tirana and all Albania)

14. Orthodox Church of the Czech lands and Slovakia [118] [119] ( Archbishop of Prague, the Metropolitan of 

Czech lands and Slovakia or the Archbishop of Presov, the Metropolitan of Czech lands and Slovakia)

Some Orthodox do not acknowledge the following Church as autonomous & autocephalous:

15. Orthodox Church in America [120] ( Archbishop of Washington, Metropolitan of All America and Canada)

[Autonomy not recognized by the Ecumenical Patriarchate and most churches of the Eastern communion]

Note, that the Russian Church recognized a different order of seniority, in which the Georgian church comes after

the Church of Russia and the Albanian Church – after the Church of Greece.

Orthodox Churches and communities not in communion with others

The following is list of some of the organizations that use the term "Orthodox" in their name but do not maintaincommunion with any of the 14 (15) autocephalous churches and thus are not typically considered part of the

Orthodox Christian communion.

Old Calendarists are groups that do not maintain communion with the 14 (15) autocephalous churches as a result of 

the use of the Revised Julian Calendar.

• Church of the Genuine Orthodox Christians of Greece, so-called "Matthewites"

• Church of the Genuine Orthodox Christians of Greece, so-called "Florinites"

• Orthodox Church of Greece (Holy Synod in Resistance) [121], so-called "Cyprianites"

• Old Calendar Romanian Orthodox Church [122]

• Old Calendar Bulgarian Orthodox Church [123]• Russian Orthodox Church in America [124]

Old Believers are groups that do not accept liturgical reforms carried out in the Russian Orthodox Church by

Patriarch Nikon in the 17th century.

• Russian Orthodox Old-Rite Church [125] (Belokrinitskaya Hierarchy)

• Lipovan Orthodox Old-Rite Church (Belokrinitskaya Hierarchy)

• Russian Old-Orthodox Church [126] (Novozybkovskaya Hierarchy)

• Pomorian Old-Orthodox Church (Pomortsy)

Episcopi vagantes are entities that have carried out episcopal consecrations outside of the norms of canon law or

whose bishops have been excommunicated by one of the 14 (15) autocephalous churches.

• Belarusian Autocephalous Orthodox Church

• Bulgarian Alternative Synod

• Holy Orthodox Church in North America

• Macedonian Orthodox Church [127]

• Montenegrin Orthodox Church [128]

• Orthodox Church in Italy [129]

• Russian True Orthodox Church [130]

• Turkish Orthodox Church

• Ukrainian Orthodox Church (Kiev Patriarchate) [131]

• Ukrainian Autocephalous Orthodox Church [132]

• Ukrainian Autocephalous Orthodox Church Canonical [133]

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Orthodox Church 34

Defunct churches

• Croatian Orthodox Church

• Chinese Orthodox Church

Gallery

Tbilisi Sameba Cathedral

A Georgian Orthodox

church in Tbilisi

The Alexander Nevsky

Cathedral in Sofia,

Bulgaria.

The Saint

Sophia

Cathedral in

Kiev, Ukraine.

The

Dormition of 

the Theotokos

Cathedral in

Cluj-Napoca,

Romania.

The Orthodox

Cathedral in

Łódź was

built through

the

contributionsof the city's

mercantilist

elite as well as

the Tsar of 

Russia.

A wooden miracle of 

Kizhi, part of an

ensemble[134]

of 

wooden churches, chapels

and houses. It is one of 

the most popular tourist

destinations in Russia and

an UNESCO World

Heritage Site.

Tokyo Resurrection

Cathedral (Japanese:

 Nicorai-do, after Nikolai

of Japan).

A wing of 

Catherine

Palace in

Tsarskoye

Selo houses

a private

Orthodox

chapel of the

Russian

tsars.

The Orthodox Church in

Białowieża, Poland, on

the edge of the

Białowieża Primaeval

Forest.

Church of the

Intercession

on the Nerl

(1165), one of 

the most

famous

Russian

medieval

churches. Part

of the White

Monuments of 

Vladimir andSuzdal site, on

the UN World

Heritage List.

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Orthodox Church 35

Orthodox churches are

common in Alaska,

particularly in the

southern and southwest

portions of the state.

Serbian Orthodox

monastery Visoki Dečani,

UNESCO, Serbia/ 

Kosovo, XIV century

Svetitskhoveli Cathedral

A Georgian Orthodox

church in Mtskheta

Georgia Between 1010

and 1029.It is one of the

most popular tourist

destinations in Georgia

and an UNESCO World

Heritage Site.

Saint Panteleimon, an

Orthodox church in

Ohrid, Macedonia, a

UNESCO protected

city.

Orthodox church in

Vladikavkaz, North

Ossetia-Alania

(Russia)

See also

• List of Orthodox Churches• List of Christian denominations

• List of Christian denominations by number of members

• Caesaropapism

• Catholic – Orthodox theological differences

• Eastern Catholic Churches

• East – West Schism

• List of Autocephalous and Autonomous Orthodox Churches

• Orthodox liturgical calendar

• Emanation (Eastern Orthodox Christianity)

• Greek Orthodox Church

• History of Christianity

• History of the Orthodox Church

• History of Europe

• History of the Balkans

• History of the Middle East

• Oriental Orthodoxy

• Poustinia

• Western Rite Orthodoxy

Sources

• The Orthodox Church. Ware, Timothy. Penguin Books, 1997. (ISBN 0-14-014656-3)

• The Orthodox Church; 455 Questions— and Answers. Harakas, Stanley H. Light and Life Publishing Company,

1988. (ISBN 0-937032-56-5)

External links

• The Orthodox Study Bible [135]

• An Online Orthodox Catechism [136] published by the Russian Orthodox Church

• OrthodoxWiki

• Comprehensive list of seminaries at OrthodoxWiki

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Orthodox Church 36

• Timeline of Church History

• Prerogatives of the Ecumenical Patriarchate

• Church Jurisdictions (Orthodox) [137] at the Open Directory Project

• Holy Cross Hellenic College [138] Holy Cross Greek Orthodox School of Theology

• Church today [139]

• The Idea of Primacy in Orthodox Ecclesiology [140]

• Canon 28 and Eastern Papalism: Cause or Effect? [141]

• IV Pre-Conciliar Pan-Orthodox Conference [142]

• Ecumenical Patriarchate: American ‘Diaspora’ must submit to Mother Church [143] March 18, 2009

• Byzantine Church today [144]

• Prologue from Ohrid – (Saints of the Orthodox Church Calendar) [145]

References

[1] The Orthodox Church considers itself to be both orthodox and catholic. In earlier and patristic usage, the Church usually ref erred to herself as

the "Catholic Church" The encyclopedia of Christianity (http://books. google.  com/books?id=7ly4DgtT3LkC&pg=PA867&dq=&

lr=#v=onepage&q="Catholic Church was the name preferred by the older councils"&f=false) ISBN 978-90-04-12654-1 The Confession of the Orthodox Patriarch Dositheus of Jerusalem (http://books. google.  com/books?id=saFgJRjaPwcC&pg=PA486&dq=Confession+

Dositheus+OR+Dositheos+"Catholic+Church"&lr=#v=onepage&q=Confession Dositheus OR Dositheos "Catholic Church"&f=false)

ISBN 978-0-8042-0526-9 whose faith was the "Orthodox faith". Such usage is still reflected today in the Orthodox liturgy, e.g. "unite them to

your Holy, Catholic and Apostolic Church" (from the litany of the catechumens, Liturgy of St. John Chrysostom). Current convention

however, favors the name "Orthodox Church", perhaps partly to avoid confusion with the Roman Catholic Church, especially its Eastern rites.

But, especially in official contexts, the Orthodox Church continues to use the title "Catholic Church", and Orthodox authorities such as Saint

Raphael of Brooklyn have asserted that the full name of the church includes the term "Catholic" as in "Holy Orthodox Catholic Apostolic

Church" (http://books. google.  com/books?id=oeKOUb6OcG4C&pg=PA101&dq= "The+Church+of+the+East+has+never+from+the+

first+been+known+ by+any+other+name+than+Catholic,+nor+has+she+set+aside+this+title+in+any+official+document.  "&lr=).

The Church is referred to as the "Orthodox Catholic Church" in official church documents and some books. (http://doepa. org/ 

about_orthodoxy.  html) (http://www. orthodoxdelmarva.  org/about_orthodoxy.  html) (http://www. psromanianchurch.  com/ 

about_orthodoxy.  html) (http://www. stvladimirs. net/) (http://www. forministry.  com/USPAGOARCHCGOC/ElderAimilianos/) (http:// 

www. theotokos-lif egiving-spring.  org/orthodoxy.  htm) (http://www. archangelsbooks.  com/orthofaith.  asp) (http://www. forgodiswithus.org/) (http://www.  orthodoxynewcastle.  org/) (http://www. orthodoxlife.  net/easternchurch/theorthochurch.  html) (http://www.

stgeorgetoledo.  org/ vsItemDisplay. dsp&objectID=3720668E-D9C5-4104-912DC29B0DFB6E5D&method=display) (http://saratoga.

serbian-church.  net/orthodoxy-0) (http://www. stmaryofegypt.  org/info/orthodoxy.  htm) (http://www. haoca. org/) (http://www. kosovo.

net/orthodoxy.  html) (http://www. stpaulsirvine. org/html/FAQs.  html) (http://www. royaweb.  org/content.  asp?contentid=826) (http:// 

stmarypawtucket.  org/antioch.  php) (http://orthodoxinfo. com/general/orthodoxy.  aspx) (http://www. spcportal.  org/index.  php?pg=454&

lang=en) (http://www. orthodox.  or. th/index.  php?content=orthodoxy&lang=en) (http://www. britannica. com/EBchecked/topic/177174/ 

Eastern-Orthodoxy) (http://books. google.  com/books?id=XRkfKdho-5cC&pg=PT288&dq=eastern+"Orthodox+Catholic+Church"&

lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1950&as_maxm_is=0&as_maxy_is=&as_brr=0) (http://books. google.  com/ 

books?id=OdKCVjCschMC&pg=PA76&dq=eastern+"Orthodox+ Catholic+Church"&lr=&as_drrb_is=b&as_minm_is=0&

as_miny_is=1950&as_maxm_is=0&as_maxy_is=&as_brr=0) (http://books. google.  com/books?id=ZP_f9icf2roC&pg=PA309&

dq=eastern+"Orthodox+Catholic+Church"+official&lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1950&as_maxm_is=0&

as_maxy_is=&as_brr=0) (http://books. 

google. 

com/books?id=_F5yntZocGIC&pg=PA8&dq=eastern+"official"+OR+"officially"+"Orthodox+Catholic+Church"&lr=&as_brr=0) (http://books.  google.  com/books?id=ARbQ8I7ZOjkC&pg=PA79&dq=eastern+

"Orthodox+Catholic+Church"+official&lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1950&as_maxm_is=0&as_maxy_is=&

as_brr=0) (http://books. google.  ro/books?as_q=&num=10&lr=&btnG=CÄ utare+Google&as_epq=Rudder+of+the+Orthodox+

Catholic+Church&as_oq=&as_eq=&as_brr=0&as_pt=ALLTYPES&lr=&as_vt=Rudder+of+the+Orthodox+Catholic+Church&

as_auth=&as_pub=&as_drrb_is=q&as_minm_is=0&as_miny_is=&as_maxm_is=0&as_maxy_is=&as_isbn=&as_issn=)

[2] Our Church is also spoken of as the "Eastern Church" to distinguish it from the Churches of the West. "Eastern" is used to indicate that in the

 first millennium the influence of our Church was concentrated in the eastern part of the Christian world and to show that a very large number 

of our membership is of other than Greek national origin. Thus, Orthodox Christians throughout the world use various ethnic or national

titles: "Greek", "Russian", "Serbian", "Romanian", "Ukrainian", "Bulgarian", "Antiochian", "Albanian", "Carpatho-Russian", or more

inclusively, as "Eastern Orthodox" ( Rev. Alciviadis C. Calivas, Th.D. "The Greek (Eastern) Orthodox Church. What's in our name?"). (http:/ 

 /www.  goarch.  org/ourfaith/ourfaith7061)

[3] "http://www. goarch.  org/ourfaith/ourfaith7114"; Deification". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York:

Oxford University Press. 2005

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Orthodox Church 37

[4] S. T. Kimbrough, Orthodox and Wesleyan Scriptural Understanding and Practice, p. 23 (http://books. google.  com/ 

books?id=q-vhwjamOioC&pg=PA23&dq=anagignoskomena#v=onepage&q=anagignoskomena&f=false)

[5] Orthodox Icons – ReligionFacts (http://www. religionfacts. com/christianity/things/icons.  htm)

[6] The Catholic Catechism: A Contemporary Catechism of the Teachings of the Catholic Church by John Hardon by 217 # Publisher:

Doubleday # ISBN 0-385-08045-X

1. ISBN 978-0-385-08045-3 (http://books. google.  com/books?id=3Ke37zpSv3gC&pg=PA217&lpg=PA217&dq=ignatius+orthodoxy+

catholic+church&source=bl&ots=5NSM9Myhgd&sig=VZeyPRU_-7yMl09Fd2nLOcyNkdk&hl=en&

ei=gMuASrSSI5qQtgeI6IDFCg&sa=X&oi=book_result&ct=result&resnum=6#v=onepage&q=&f=false)

[7] Lace, William W. Christianity. San Diego, CA: Lucent Books, Inc., 2005

[8] Eastern Orthodoxy (Christianity) – Britannica Online Encyclopedia (http://www.  britannica. com/EBchecked/topic/177174/ 

Eastern-Orthodoxy)

[9] Antiochian Orthodox Christian Archdiocese of North America (http://www. antiochian.  org/node/17076)

[10] Major Branches of Religions Ranked by Number of Adherents (http://www. adherents. com/adh_branches.  html#Christianity)

[11] Orthodox Denomination (http://christianity. about.  com/od/easternorthodoxy/p/orthodoxprofile.  htm)

[12] content

[13] Zavod za statistiku Crne Gore (in Montenegrin) (http://www. monstat. cg.  yu/Popis.  htm)

[14] REPUBLICKI ZAVOD ZA STATISTIKU – Republike Srbije (http://webrzs. stat. gov.  rs/axd/index.  php)

[15] "RUSSIAN PUBLIC OPINION RESEARCH CENTER (IN RUSSIAN)" (http://wciom. ru/novosti/press-vypuski/press-vypusk/single/ 

8954. html). . Retrieved 2007-11-10.

[16] CIA – The World Factbook – Field Listing – Religions (https://www. cia. gov/library/publications/the-world-factbook/fields/2122.html)

[17] Jay Diamond, Larry. Plattner, Marc F. and Costopoulos, Philip J. World Religions and Democracy. 2005, page 119.( also in PDF file (http:// 

web.  clas. ufl. edu/users/bmoraski/Democratization/Woodberry04_JOD.  pdf), p49), saying " Not only do Protestants presently constitute 13

 percent of the world ’ s population— about 800 million people— but since 1900 Protestantism has spread rapidly in Africa, Asia, and Latin

 America."

[18] Major Branches of Religions (http://www. adherents.  com/adh_branches.  html#Christianity)

[19] Ware, pp. 208 – 211

[20] Ware p. 202

[21] Ware pp. 67 – 69

[22] Fr. Thomas Hopko, http://www. oca. org/QA.  asp?ID=3&SID=3

[23] Ware, p. 8

[24] Ware, pp. 195 – 

196

[25] | (1913). "Canon of the New Testament" (http://en. wikipedia. org/wiki/Wikisource:catholic_encyclopedia_(1913)/ 

canon_of_the_new_testament). Catholic Encyclopedia. New York: Robert Appleton Company. .

[26] Ware, pp. 199 – 200

[27] Ware, pp. 202 – 207

[28] Acts 14:23 NAB (http://www. usccb. org/nab/bible/acts/acts14.  htm)

[29] Acts 6:1 – 6 NAB (http://www.  usccb. org/nab/bible/acts/acts6.  htm)

[30] Concordia Theological Seminary – Content Not Found (http://www.  ctsfw. edu/etext/walther/deacon.  asc)

[31] Ware, pp. 255 – 256

[32] Ware, pp. 257 – 258

[33] Ware, p. 234

[34] The Longer Catechism of The Orthodox, Catholic, Eastern Church (http://www.  pravoslavieto. com/docs/eng/ 

Orthodox_Catechism_of_Philaret.  htm), an Orthodox catechism from 1830, by Metropolitan Philaret. Start with item 366 or 372.

[35] The Longer Catechism (http://www.  pravoslavieto.  com/docs/eng/Orthodox_Catechism_of_Philaret.  htm), Item 377.[36] Ware p. 271

[37] Ware, p. 238

[38] Athanasius of Alexandria, On the Incarnation of the Word (http://www.  ccel. org/ccel/schaff/npnf204.  vii. ii. i. html), §54 (http://www.

ccel. org/ccel/schaff/npnf204.  vii. ii. liv. html).

[39] Ware pp. 274 – 277

[40] Ware pp. 277 – 278

[41] Ware p. 278

[42] www.oca.org (http://www. oca. org/OCchapter.  asp?SID=2&ID=52)

[43] Ware pp. 278 – 9

[44] Harakas pp. 56 – 7

[45] Ware p. 279

[46] Harakas p. 57[47] Ware pp. 283 – 285

[48] Ware p. 287

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Orthodox Church 38

[49] Mgr. Athenagoras Peckstadt, Bishop of Sinope (2005-05-18). "Marriage, Divorce and Remarriage in the Orthodox Church: Economia and

Pastoral Guidance" (http://www.  orthodoxresearchinstitute.  org/articles/liturgics/athenagoras_remarriage.  htm). The Orthodox research

Institute. . Retrieved 2008-11-19.

[50] "A Perspective on Divorce Among Greek Orthodox Couples." (http://www. helleniccomserve. com/divorceperspective.  html). . Retrieved

2008-02-12. quote|One cannot arrive at a divorce rate [for Orthodox faithful] from the Archdiocesan published statistics because they ... do not

track the number of civil divorces.

[51] Wedding Ceremony (http://www. orthodoxphotos.  com/readings/beginning/wedding.  shtml)

[52] Statement of Orthodox Christian Bishops http://saintandrew. net/documents/FINALOrthodoxBishopsProp8Statement.  pdf [53] OCA Reaffirms SCOBA Statement in Wake of Massachusetts Same-Sex Marriage Ruling http://www.  oca.  org/news/590

[54] Karras, Valerie A. (June 2004). "Female Deacons in the Byzantine Church". Church History 73 (2): 272 – 316. ISSN 0009-6407.

[55] The Early Church, Henry Chadwick, p. 34

[56] The Orthodox Church. Ware, Timothy. Penguin Books, 1997. (ISBN 0-14-014656-3)

[57] The Spirituallity of the Christian East: A systematic handbook by Thomas Spidlik, Cistercian Publications Inc Kalamazoo Michigan 1986

ISBN 0-87907-879-0

[58] The First Ecumenical Council — Greek Orthodox Archdiocese of America (http://www.  goarch.  org/ourfaith/ourfaith8062)

[59] The Second Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch.  org/ourfaith/ourfaith8065)

[60] The Third Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch.  org/ourfaith/ourfaith8066)

[61] The Fourth Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch.  org/ourfaith/ourfaith8067)

[62] The Fifth Ecumenical Council — Greek Orthodox Archdiocese of America (http://www.  goarch.  org/ourfaith/ourfaith8068)

[63] The Sixth Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. 

goarch. 

org/ourfaith/ourfaith8069)[64] The Seventh Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch.  org/ourfaith/ourfaith8071)

[65] Hagia Sophia (http://archnet. org/library/sites/one-site.   jsp?site_id=2966)

[66] A. Avenarius. Christianity in 9th-century Rus. // Beitruge zur byzantinischen Geschichte im 9.-11. Jahrhundert. Prague: V. Vavrinek, 1978.

Pp. 301 – 315.

[67] Columbia Encyclopedia, Sixth Edition. 2001 – 05, s.v. "Cyril and Methodius, Saints"; Encyclopedia Britannica, Encyclopedia Britannica

Incorporated, Warren E. Preece – 1972, p.846, s.v., "Cyril and Methodius, Saints" and "Orthodoxy, Missions ancient and modern";

Encyclopedia of World Cultures, David H. Levinson, 1991, p.239, s.v., "Social Science"; Eric M. Meyers, The Oxford Encyclopedia of 

Archaeology in the Near East, p.151, 1997; Lunt, Slavic Review, June, 1964, p. 216; Roman Jakobson, Crucial problems of 

Cyrillo-Methodian Studies; Leonid Ivan Strakhovsky, A Handbook of Slavic Studies, p.98; V. Bogdanovich, History of the ancient Serbian

literature, Belgrade, 1980, p.119

[68] Michael B. Petrovich; Joel Halpern (1980). "Serbs". in Stephan Thernstrom, Ann Orlov, and Oscar Handlin. Harvard Encyclopedia of 

American Ethnic Groups (2nd ed.). Harvard University Press. p. 925. ISBN 978-0-674-37512-3.

[69] Columbia Encyclopedia, Sixth Edition. 2001 – 05, s.v. "Cyril and Methodius, Saints"

[70] Orthodox Church in the Philippines – East-West Schism 01 (http://www. orthodox.  org.  ph/content/view/211/50/)

[71] Pope Innocent III, Letters, 126 (http://www. fordham.  edu/halsall/source/1204innocent.  html) (given July 12, 1205, and addressed to the

papal legate, who had absolved the crusaders from their pilgrimage vows). Text taken from the Internet Medieval Sourcebook by Paul Halsall.

Modified. Original translation by J. Brundage.

[72] 1979 The Horses of San Marco Thames and Hudson an English translation of a 1977 Venetian city government publication p191

[73] "Continuing the dialogue of Love: Orthodox-Catholic relations in 2004" (http://www. orthodoxytoday.  org/articles4/CarlsonUnity.  php)

[74] "RUSSIAN DESTINIES", by Fr. Andrew Phillips, "Orthodox England", 4/17 July 2005 (http://www.  orthodoxengland.  btinternet.  co.  uk/ 

rusdest. htm)

[75] Aleksandr Solzhenitsyn, Two Hundred Years Together. 2002

[76] President of Lithuania: Prisoner of the Gulag a Biography of Aleksandras Stulginskis by Afonsas Eidintas Genocide and Research Center of 

Lithuania ISBN 9986-757-41-X / 9789986757412 / 9986 – 757 – 41-X pg 23 "As early as August 1920 Lenin wrote to E. M. Skliansky,

President of the Revolutionary War Soviet: "We are surrounded by the greens (we pack it to them), we will move only about 10 – 20 versty andwe will choke by hand the bourgeoisie, the clergy and the landowners. There will be an award of 100,000 rubles for each one hanged." He was

speaking about the future actions in the countries neighboring Russia.

[77] Christ Is Calling You: A Course in Catacomb Pastorship by Father George Calciu Published by Saint Hermans Press April 1997 ISBN

978 – 1887904520

[78] Article 52 of the 1977 Constitution of the USSR

[79] Timothy Ware. The Orthodox Church. Penguin Books, 1993, page 147

[80] Sermons to young people by Father George Calciu-Dumitreasa. Given at the Chapel of the Romanian Orthodox Church Seminary, The

Word online. Bucharest http://www.  orthodoxresearchinstitute.  org/resources/sermons/calciu_christ_calling.  htm

[81] Father Arseny 1893 – 1973 Priest, Prisoner, Spiritual Father. Introduction pg. vi – 1. St Vladimir's Seminary Press ISBN 0-88141-180-9

[82] Sullivan, Patricia. Anti-Communist Priest Gheorghe Calciu-Dumitreasa (http://www. washingtonpost.  com/wp-dyn/content/article/2006/ 

11/25/AR2006112500783.  html), The Washington Post , November 26, 2006. Page C09. Accessed May 9, 2008.

[83] Ostling, Richard. "Cross meets Kremlin" (http://www. time. com/time/magazine/article/0,9171,150718,00.  html), TIME Magazine, June

24, 2001. Retrieved April 7, 2008.

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Orthodox Church 39

[84] Van Christo. Albania and the Albanians. (http://web. archive.  org/web/20071208220939/http://www.  geocities. com/murati_kled/ 

albanians. htm)

[85] Dumitru Bacu, The Anti-Humans. Student Re-Education in Romanian Prisons (http://litek.  ws/k0nsl/detox/anti-humans.  htm), Soldiers of 

the Cross, Englewood, Colorado, 1971. Originally written in Romanian as Piteşti, Centru de Reeducare Studenţească, Madrid, 1963

[86] Adrian Cioroianu, Pe umerii lui Marx. O introducere în istoria comunismului românesc ("On the Shoulders of Marx. An Incursion into the

History of Romanian Communism"), Editura Curtea Veche, Bucharest, 2005

[87] http://www. ec-patr. org/ 

[88] http://www. ort. fi/ [89] http://www. eoc. ee/ 

[90] http://www. thyateira. org.  uk/ 

[91] http://www. ortodossia. it/ 

[92] http://www. goarch.  org/ 

[93] http://www. greekorthodox.  org.  au/ 

[94] http://www. orthodoxchurch-ph.  co.  nr/ 

[95] http://exarchat. eu/ 

[96] http://www. greekorthodox-alexandria.  org/ 

[97] http://www. antiochpat. org/ 

[98] http://www. antiochian. org/ 

[99] http://www.  jerusalem-patriarchate. info/ 

[100] http://www. 

sinaimonastery. 

com/ [101] http://www. mospat. ru/ 

[102] http://www. orthodoxjapan.   jp/ 

[103] http://orthodox. org.  ua/ 

[104] http://www. mitropolia.  md/ 

[105] http://www. pareizticiba. lv/ 

[106] http://www. orthodox.  ee/ 

[107] http://www. rocor.  org/ 

[108] http://www. spc. rs/ 

[109] http://www. poa-info.  org/ 

[110] http://www. patriarhia.  ro/ 

[111] http://www. mitropoliabasarabiei.  ro/ 

[112] http://www. bg-patriarshia.  bg/ 

[113] http://www. patriarchate. ge/ 

[114] http://www. churchofcyprus.  org.  cy/ 

[115] http://www. ecclesia. gr/ 

[116] http://www. orthodox.  pl/ 

[117] http://www. orthodoxalbania.  org/ 

[118] http://www. pravoslavnacirkev.  cz/ 

[119] http://www. orthodox.  sk/ 

[120] http://www. oca. org/ 

[121] http://www. synodinresistance. org/ 

[122] http://www. mitropoliaslatioara. ro/ 

[123] http://bulgarian-orthodox-church. org/ 

[124] http://www. russianorthodox.  org/ 

[125] http://www. 

rpsc. 

ru/ [126] http://ancient-orthodoxy. narod.  ru/ 

[127] http://www. mpc.  org. mk/ 

[128] http://www. moc-cpc.  org/ 

[129] http://www. chiesaortodossa. it/ 

[130] http://www. trueorthodox.  org/ 

[131] http://www. cerkva.  info/ 

[132] http://www. uaoc.  info/ 

[133] http://www. soborna.  org/ 

[134] http://img-2005-06. photosight.  ru/19/910825.  jpg

[135] http://orthodoxstudybible. com/ 

[136] http://orthodoxeurope. org/page/10/1. aspx

[137] http://www. dmoz.  org/Society/Religion_and_Spirituality/Christianity/Denominations/Orthodox/Church_Jurisdictions/ 

[138] http://www. hchc.  edu/ 

[139] http://groups.yahoo. com/group/catechumens/ 

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Orthodox Church 40

[140] http://www. aoiusa. org/main/page.  php?page_id=128

[141] http://www. aoiusa. org/main/page.  php?page_id=129

[142] http://orthodoxpraxis. org/?p=509

[143] http://www. aoiusa. org/blog/2009/03/ecumenical-patriarchate-american-diaspora-must-submit-to-mother-church/ 

[144] http://www. constantinopleguide.  com/Byzantine_Churches.  html

[145] http://www. westsrbdio. org/prolog/prolog.  htm/ 

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Russian Orthodox Church 41

Russian Orthodox Church

 Russian Orthodox Church

(Patriarchate of Moscow)

Trinity-St. Sergius Lavra in the early 20th century.

Founder Apostle Andrew, Vladimir the Great

Independence 1448

Recognition as a separate patriarchate in 1589 by Constantinople

Primate Patriarch Kirill

Headquarters Moscow, Russia

Territory Russian Federation

Possessions   Russia

Language Church Slavonic

Adherents 100,000,000>140,000,000 in Russia [1]

(Estimates of active members range from 21,000,000 to28,000,000.)[2]

90,000,000+ world wide[3]

Website Church of Russia [4]

 Russian Orthodox Church Outside Russia [5]

The Russian Orthodox Church (ROC); or The Moscow Patriarchate (Russian: Русская Православная Церковь

(Russkaya Pravoslavnaya Tserkov), or Московский Патриархат (Moskovskiy Patriarkhat) (the latter designation

being another official name[6] ) since 1943, Поместная Российская Православная Церковь (Pomestnaya

Rossiyskaya Pravoslavnaya Tserkov) before the reinstitution in 1943), also known as the Orthodox Christian Church

of Russia, is a body of Christians who constitute an autocephalous Eastern Orthodox Church under the jurisdiction of 

the Patriarch of Moscow, nominally in communion with the other Eastern Orthodox Churches.

The ROC is often said[7] to be the largest of the Eastern Orthodox churches in the world and second only to the

Roman Catholic Church among Christian churches, numbering over 135 million members world wide and growing

numerically since late 1980s. Up to 65% of ethnic Russians[8]  [9] and a similar percentage of Belarusians and

Ukrainians identify themselves as "Orthodox".[8]  [9]  [10] According to figures released on February 2, 2010, theChurch has 160 dioceses including 30,142 parishes served by 207 bishops, 28,434 priests and 3,625 deacons. There

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Russian Orthodox Church 42

are 788 monasteries, including 386 for men and 402 for women. [11]

The ROC should not be confused with the Russian Orthodox Church Outside Russia (also known as the Russian

Orthodox Church Abroad, or ROCOR), headquartered in New York. The ROCOR was instituted in the 1920s by

Russian communities outside then-Communist Russia who refused to recognize the authority of the Moscow

Patriarchate headed by Metropolitan Sergiy Stragorodsky. The two Churches reconciled on May 17, 2007; the

ROCOR is now a self-governing part of the Russian Orthodox Church.

Structure and organization

Administratively, the Church is organized in a hierarchical structure. The lowest level of organization, which

normally would be a single church building and its attendees, headed by a priest who acts as Father superior

(Russian: настоятель, nastoyatel), constitute a parish (Russian: приход, prihod). All parishes in a geographical

region belong to an eparchy (Russian: епархия  — equivalent to a Western diocese). Eparchies are governed by

bishops (Russian: епископ, episcop or архиерей, archiereus). There are around 130 Russian Orthodox eparchies

worldwide.

Further, some eparchies are organized into exarchates, or autonomous churches. Currently these include the

Orthodox Churches of the Belarusian exarchate; the Russian Orthodox Church Outside of Russia; the Latvian, the

Moldovan, and the Estonian Orthodox Church of Moscow Patriarchate. The Chinese and Japanese Orthodox

Churches were granted full autonomy by the Moscow Patriarchate, but this autonomy is not universally recognized.

Smaller eparchies are usually governed by a single bishop. Larger eparchies, exarchates, and autonomous Churches

are governed by a Metropolitan archbishop and sometimes also have one or more bishops assigned to them.

The highest level of authority in the Church is vested in the Local Council ( Pomestny Sobor ), which comprises all

the bishops as well as representatives from the clergy and laypersons. Another organ of power is the Bishops'

Council ( Архиерейский Собор). In the periods between the Councils the highest administrative powers are exercised

by the Holy Synod which includes 7 permanent members and is chaired by the Patriarch of Moscow and All Russia,

Primate of the Moscow Patriarchate.Although the Patriarch of Moscow has extensive powers, unlike the Pope he does not have direct authority over

matters pertaining to faith. Some of the most fundamental issues (such as the ones responsible for the

Catholic-Orthodox split) can not be decided even at the level of the Local Council and have to be dealt with by a

council of representatives from all Eastern Orthodox Churches. The last time such a council was held was in 787.

History

The Christian community that became the Russian Orthodox Church is traditionally said to have been founded by the

Apostle Andrew, who is thought to have visited Scythia and Greek colonies along the northern coast of the Black

Sea. According to one of the legends, Andrew reached the future location of Kiev and foretold the foundation of agreat Christian city.[12] [13] The spot where he reportedly erected a cross is now marked by St. Andrew's Cathedral.

By the end of the first millennium AD, eastern Slavic lands started to come under the cultural influence of the

Eastern Roman Empire. In 863-869, Saint Cyril and Saint Methodius translated parts of the Bible into Old Church

Slavonic language for the first time, paving the way for the Christianization of the Slavs. There is evidence that the

first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios,

circa 866-867 AD.

By the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of 

Greek and Byzantine priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first

ruler of Kievan Rus to convert to Christianity, either in 945 or 957. Her grandson, Vladimir the Great, made Kievan

Rus' a Christian state.

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Russian Orthodox Church 43

As a result of the Christianization of Kievan Rus' in 988, Prince Vladimir I of Kiev officially adopted Byzantine Rite

Christianity — the religion of the Eastern Roman Empire  — as the state religion of Kievan Rus'. This date is often

considered the official birthday of the Russian Orthodox Church. Thus, in 1988, the Church celebrated its millennial

anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.

Part of the series on

Eastern Christianity

Eastern Christianity Portal

History

Byzantine Empire

Crusades

Ecumenical council

Christianization of Bulgaria

Christianization of Kievan Rus'

East-West Schism

 By region

Asian - Copts

Eastern Orthodox - Georgian - Ukrainian

Traditions

Church of the East

Eastern Catholic Churches

Eastern Orthodox Church

Oriental Orthodoxy

Syriac Christianity

Liturgy and Worship

Sign of the cross

Divine Liturgy

Iconography

Asceticism

Omophorion

Theology 

Hesychasm - Icon

Apophaticism - Filioque clause

Miaphysitism - Monophysitism

Nestorianism - Theosis - Theoria

Phronema - Philokalia

Praxis - TheotokosHypostasis - Ousia

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Russian Orthodox Church 45

Kirillo-Belozersky Monastery and the Solovetsky Monastery. In the 18th century, the three greatest monasteries

were recognized as lavras, while those subordinated directly to the Synod were labelled stauropegic.

In the 1540s, Metropolitan Macarius codified Russian hagiography and convened a number of church synods, which

culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the

whole territory of Russia. At the demand of the Church hierarchy the government canceled the tsar's jurisdiction over

ecclesiastics. Reinforced by these reforms, the Church felt strong enough to challenge the policies of the tsar. Philipof Moscow, in particular, decried many abuses of Ivan the Terrible, who eventually engineered his defrocking and

murder.

Autocephaly and schism

The three-barred

cross of the Russian

Orthodox Church

During the reign of tsar Theodor I his brother-in-law Boris Godunov contacted the

Ecumenical Patriarch, who "was much embarrassed for want of funds,"[16] with a view to

establishing a patriarch see in Moscow. As a result of Godunov's efforts, Metropolitan Job of 

Moscow became in 1589 the first Patriarch of Moscow and All Rus', making the Russian

Church autocephalous. The four other patriarchs have recognized the Moscow Patriarchate as

one of the five honourable Patriarchates. During the next half a century, when the tsardom

was weak, the patriarchs (notably Hermogenes and Philaret) would help run the state along

with (and sometimes instead of) the tsars.

At the urging of the Zealots of Piety, Patriarch Nikon resolved in 1652 to centralize power

that had been distributed locally, while conforming Russian Orthodox rites and rituals to

those of the Greek Orthodox Church, as interpreted by pundits from the Kiev Ecclesiastical

Academy. For instance he insisted that Russian Christians cross themselves with three

fingers, rather than the then-traditional two. This aroused antipathy among a substantial section of the believers who

saw the changed rites as heresy, although the extent to which these changes can be regarded as minor or major ritual

significance remains open to debate. After the implementation of these innovations at the church council of 1666 – 1667, the Church anathematized and suppressed those who acted contrary to them with the support of 

Muscovite state power. These traditionalists became known as "Old Believers" or "Old Ritualists".

 An Old Believer Priest, Nikita Pustosviat, Disputing with Patriarch Joachim the

 Matters of Faith. Painting by Vasily Perov

Although Nikon's far-flung ambitions of 

steering the country to a theocratic form of 

government precipitated his defrocking and

exile, Tsar Aleksey deemed it prudent to

uphold many of his innovations. During the

Schism of the Russian Church, the Old

Ritualists were separated from the main

body of the Orthodox Church. Archpriest

Avvakum Petrov and many other opponents

of the church reforms were burned at the

stake, either forcibly or voluntarily. Another

prominent figure within the Old Ritualists'

movement, Boyarynya Morozova, was

starved to death in 1675. Others escaped

from the government persecutions to Siberia

and other inhospitable lands, where they would live in semi-seclusion until the modern times.

Peter the First

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With the ascension of Emperor Peter the Great to the throne of Russia (1682 – 1725), with his radical modernization

of Russian government, army, dress, and manners, Russia became a formidable political power.

Expansion

In the late seventeenth and early eighteenth centuries, the Russian Orthodox Church experienced phenomenal

geographic expansion. In the following two centuries, missionary efforts stretched out across Siberia into Alaska,then into the United States at California. Eminent people on that missionary effort included St. Innocent of Irkutsk

and St. Herman of Alaska. In emulation of Stephen of Perm, they learned local languages and translated the gospels

and the hymns. Sometimes those translations required the invention of new systems of transcription.

In the aftermath of the Treaty of Pereyaslav, the Ottomans (supposedly acting on behalf of the Russian regent Sophia

Alekseyevna) pressured the Patriarch of Constantinople into transferring the Metropoly of Kiev from the jurisdiction

of Constantinople to that of Moscow. The controversial transfer brought millions of faithful and half a dozen

dioceses under the pastoral and administrative care of the Patriarch of Moscow and all Rus', leading to the significant

Ukrainian domination of the Russian Orthodox Church, which continued well into the 18th century, with

Theophanes Prokopovich, Epiphanius Slavinetsky, Stephen Yavorsky and Demetrius of Rostov being among the

most notable representatives of this trend.[17]

In 1700, after Patriarch Adrian's death, Peter the Great prevented a successor from being named, and in 1721,

following the advice of Feofan Prokopovich, Archbishop of Pskov, the Holy and Supreme Synod was established

under Archbishop Stephen Yavorsky to govern the church instead of a single primate. This was the situation until

shortly after the Russian Revolution of 1917, at which time the Local Council (more than half of its members being

lay persons) adopted the decision to restore the Patriarchy. On November 5 (according to the Julian calendar) a new

patriarch, Tikhon, was named through casting lots.

The late 18th century saw the rise of  starchestvo under Paisiy Velichkovsky and his disciples at the Optina

Monastery. This marked a beginning of a significant spiritual revival in the Russian Church after a lengthy period of 

modernization, personified by such figures as Demetrius of Rostov and Platon of Moscow. Aleksey Khomyakov,Ivan Kireevsky, and other lay theologians with Slavophile leanings elaborated some key concepts of the renovated

Orthodox doctrine, including that of  sobornost . The resurgence of Eastern Orthodoxy was reflected in Russian

literature, e.g., the figure of Starets Zosima in Dostoevsky's  Brothers Karamazov .

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Russian Orthodox Church 47

Fin-de-siècle religious renaissance

Russian Orthodox Church in Dresden, built in the

1870s

During the final decades of the imperial order in Russia many educated

Russians sought to return to the Church and revitalize their faith. No

less evident were non-conformist paths of spiritual searching known as

"God-Seeking". Writers, artists, and intellectuals in large numbers

were drawn to private prayer, mysticism, spiritualism, theosophy, andEastern religions. A fascination with elemental feeling, with the

unconscious and the mythic, proliferated along with visions of coming

catastrophe and redemption.

The visible forms of God-Seeking were extensive. A series of 

'Religious-Philosophical Meetings' were held in St. Petersburg in

1901 – 1903, bringing together prominent intellectuals and clergy to

explore together ways to reconcile the Church with the growing of 

undogmatic desire among the educated for spiritual meaning in life.

Especially after 1905, various religious societies arose, though much of 

this religious upheaval was informal: circles and salons, séances,

private prayer. Some clergy also sought to revitalize Orthodox faith,

most famously the charismatic Father John of Kronstadt, who, until his

death in 1908 (though his followers remained active long after), emphasized Christian living and sought to restore

fervency and the presence of the miraculous in liturgical celebration. In 1909, a sensation-creating volume of essays

appeared under the title Vekhi ("Landmarks" or "Signposts"), authored by a group of leading left-wing intellectuals,

including Sergei Bulgakov, Peter Struve, and former Marxists, who bluntly repudiated the materialism and atheism

that had dominated the thought of the intelligentsia for generations as leading inevitably to failure and moral disaster.

One sees a similarly renewed vigor and variety in religious life and spirituality among the lower classes, especially

after the upheavals of 1905. Among the peasantry we see widespread interest in spiritual-ethical literature andnon-conformist moral-spiritual movements; an upsurge in pilgrimage and other devotions to sacred spaces and

objects (especially icons); persistent beliefs in the presence and power of the supernatural (apparitions, possession,

walking-dead, demons, spirits, miracles, and magic); the renewed vitality of local "ecclesial communities" actively

shaping their own ritual and spiritual lives, sometimes in the absence of clergy, and defining their own sacred places

and forms of piety; and the proliferation of what the Orthodox establishment branded as 'sectarianism', including

both non-Orthodox Christian denominations, notably Baptists, and various forms of deviant popular Orthodoxy and

mysticism.[18]

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Russian revolution

In 1914 in Russia, there were 55,173 Russian Orthodox churches and 29,593 chapels, 112,629 priests and deacons,

550 monasteries and 475 convents with a total of 95,259 monks and nuns.

Tsar Alexis praying before the relics of 

Metropolitan Philip

The year 1917 was a major turning point for the history of Russia, and

also the Russian Orthodox Church. The Russian empire was dissolved

and the Tsarist government - which had granted the Church numerousprivileges - was overthrown. After a few months of political turmoil,

the Bolsheviks took power in October 1917 and declared a separation

of church and state. Thus the Russian Orthodox Church found itself 

without official state backing for the first time in its history. One of the

first decrees of the new Communist government (issued in January

1918) declared freedom of "religious and anti-religious propaganda".

This led to a marked decline in the power and influence of the Church.

The Church was also caught in the crossfire of the Russian Civil War

that began later the same year, and many leaders of the Church

supported what would ultimately turn out to be the losing side (theWhite movement).

The Russian Orthodox Church supported the White Army in the

Russian Civil War (see White movement) after the October

Revolution. This may have further strengthened the Bolshevik animus against the church.

Even before the end of the civil war and the establishment of the Soviet Union, the Russian Orthodox Church came

under pressure from the secular Communist government. The Soviet government stood on a platform of antireligion,

viewing the church as a "counter-revolutionary" organization and an independent voice with a great influence in

society. While the Soviet Union officially claimed religious tolerance, in practice the government discouraged

organized religion and did much to remove religious influence from Soviet society.

Under Communist rule

Before and after the October Revolution of November 7, 1917 (October 25 Old Calendar) there was a movement

within what became Soviet Union to unite all of the people of the world under Communist rule (see Communist

International). This included the Eastern European bloc countries as well as the Balkan States. Since some of these

Slavic states tied their ethnic heritage to their ethnic churches, both the peoples and their church were targeted by the

Soviets.[19]

The Soviet Union was the first state to have as an ideological objectiv e the elimination of religion. Toward that end,

the Communist regime confiscated church property, ridiculed religion, harassed believers, and propagated atheism inthe schools. Actions toward particular religions, however, were determined by State interests, and most organized

religions were never outlawed. Orthodox priests and believers were variously tortured, sent to prison camps, labour

camps or mental hospitals, and executed.[20]  [21] Many Orthodox (along with people of other faiths) were also

subjected to psychological punishment or torture and mind control experimentation in order to force them give up

their religious convictions.[22] [23]

Thousands of churches and monasteries were taken over by the government and either destroyed or converted to

secular use. It was impossible to build new churches. Practising Orthodox Christians were restricted from prominent

careers and membership in communist organizations (the party, the Komsomol). Anti-religious propaganda was

openly sponsored and encouraged by the government, which the Church was not given an opportunity to publicly

respond to. The government youth organization, the Komsomol, encouraged its members to vandalize OrthodoxChurches and harass worshippers. Seminaries were closed down, and the church was restricted from using the press.

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The history of Orthodoxy (and other religions) under Communism was not limited to this story of repression and

secularization. Bolshevik policies toward religious belief and practice tended to vacillate over time between, on the

one hand, a utopian determination to substitute secular rationalism for what they considered to be an unmodern,

"superstitious" worldview and, on the other, pragmatic acceptance of the tenaciousness of religious faith and

institutions. In any case, religious beliefs and practices did persist, in the domestic and private spheres but also in the

scattered public spaces allowed by a state that recognized its failure to eradicate religion and the political dangers of 

an unrelenting culture war.[24]

In November 1917, following the collapse of the tsarist government, a council of the Russian Orthodox church

reestablished the patriarchate and elected the metropolitan Tikhon as patriarch. But the new Soviet government soon

declared the separation of church and state and nationalized all church-held lands. These administrative measures

were followed by brutal state-sanctioned persecutions that included the wholesale destruction of churches and the

arrest and execution of many clerics. The Russian Orthodox church was further weakened in 1922, when the

Renovated Church, a reform movement supported by the Soviet government, seceded from Patriarch Tikhon's

church (also see the Josephites and the Russian True Orthodox Church), restored a Holy Synod to power, and

brought division among clergy and faithful.

In the first five years after the Bolshevik revolution, 28 bishops and 1,200 priests were executed. [25]

Stalin era

The main target of the anti-religious campaign in the 1920s and 1930s was the Russian Orthodox Church, which had

the largest number of faithful. Nearly all of its clergy, and many of its believers, were shot or sent to labor camps.

Theological schools were closed, and church publications were prohibited.

The sixth sector of the OGPU, led by Yevgeny Tuchkov, began aggressively arresting and executing bishops, priests,

and devout worshippers, such as Metropolitan Veniamin in Petrograd in 1922 for refusing to accede to the demand to

hand in church valuables (including sacred relics). In the period between 1927 and 1940, the number of Orthodox

Churches in the Russian Republic fell from 29,584 to less than 500. Between 1917 and 1935, 130,000 Orthodox

priests were arrested. Of these, 95,000 were put to death. Many thousands of victims of persecution became

recognized in a special canon of saints known as the "new martyrs and confessors of Russia".

In January 1918 Patriarch Tikhon proclaimed anathema to the Bolsheviks (without explicitly naming them),[26]

which further antagonized relations. When Tikhon died in 1925, the Soviet authorities forbade patriarchal elections

to be held. Patriarchal locum tenens (acting Patriarch) Metropolitan Sergius (Stragorodsky, 1887 – 1944), going

against the opinion of a major part of the church's parishes, in 1927 issued a declaration accepting the Soviet

authority over the church as legitimate, pledging the church's cooperation with the government and condemning

political dissent within the church. By this he granted himself with the power that Sergius, being a deputy of 

imprisoned Metropolitan Peter and acting against his will, had no right to assume according to the XXXIV Apostolic

canon, which led to a split with the Russian Orthodox Church Outside of Russia abroad and the Russian TrueOrthodox Church (Russian Catacomb Church) within the Soviet Union, as they allegedly remained faithful to the

Canons of the Apostles, declaring the part of the church led by Metropolitan Sergius schism, sometimes coined

Sergianism. Due to this canonical disagreement it is disputed which church has been the legitimate successor to the

Russian Orthodox Church that had existed before 1925.[27] [28] [29] [30]

After Nazi Germany's attack on the Soviet Union in 1941, Joseph Stalin revived the Russian Orthodox Church[31] to

intensify patriotic support for the war effort. On September 4, 1943, Metropolitans Sergius, Alexy and Nikolay had a

meeting with Stalin and received a permission to convene a council on September 8, 1943, which elected Sergius

Patriarch of Moscow and All Russia. This is considered by some violation of the XXX Apostolic canon, as no

church hierarch could be consecrated by secular authorities.[27] A new patriarch was elected, theological schools

were opened, and thousands of churches began to function. The Moscow Theological Academy Seminary, whichhad been closed since 1918, was re-opened.

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Between 1945 and 1959 the official organization of the church was greatly expanded, although individual members

of the clergy were occasionally arrested and exiled. The number of open churches reached 25,000. By 1957 about

22,000 Russian Orthodox churches had become active. But in 1959 Nikita Khrushchev initiated his own campaign

against the Russian Orthodox Church and forced the closure of about 12,000 churches. By 1985 fewer than 7,000

churches remained active. Members of the church hierarchy were jailed or forced out, their places taken by docile

clergy, many of whom had ties with the KGB. This decline was evident from the dramatic decay of many of the

abandoned churches and monasteries that were previously common in even the smallest villages from the

pre-revolutionary period.

Persecution under Khrushchev and Brezhnev

A new and widespread persecution of the church was subsequently instituted under the leadership of Nikita

Khrushchev and Leonid Brezhnev. A second round of repression, harassment and church closures took place

between 1959 and 1964 during the rule of Nikita Khrushchev.

The Church and the government remained on unfriendly terms until 1988. In practice, the most important aspect of 

this conflict was that openly religious people could not join the Communist Party of the Soviet Union, which meant

that they could not hold any political office. However, among the general population, large numbers remainedreligious.

Some Orthodox believers and even priests took part in the dissident movement and became prisoners of conscience.

The Orthodox priests Gleb Yakunin, Sergiy Zheludkov and others spent years in Soviet prisons and exile for their

efforts in defending freedom of worship.[32] Among the prominent figures of that time was Father Aleksandr Men.

Although he tried to keep away from practical work of the dissident movement intending to better fulfil his calling as

a priest, there was a spiritual link between Fr Aleksander and many of the dissidents. For some of them he was a

friend, for others - a godfather, for many (including Yakunin) - spiritual father. [33]

By 1987 the number of functioning churches in the Soviet Union had fallen to 6893 and the number of functioning

monasteries to just 18. In 1987 in the Russian SFSR, between 40% and 50% of newborn babies (depending on the

region) were baptized and over 60% of all deceased received Christian funeral services.

Glasnost and evidence of KGB links

Beginning in the late 1980s, under Mikhail Gorbachev, the new political and social freedoms resulted in many

church buildings being returned to the church, to be restored by local parishioners. A pivotal point in the history of 

the Russian Orthodox Church came in 1988 - the millennial anniversary of the Baptism of Kievan Rus'. Throughout

the summer of that year, major government-supported celebrations took place in Moscow and other cities; many

older churches and some monasteries were reopened. An implicit ban on religious propaganda on state TV was

finally lifted. For the first time in the history of Soviet Union, people could see live transmissions of church services

on television.

Gleb Yakunin, a defrocked Priest and critic of the Moscow Patriarchate who was one of those who had access to the

KGB archive documents in the early 1990s, argued that the Moscow Patriarchate was "practically a subsidiary, a

sister company of the KGB".[34] Critics charge that the archives showed the extent of active participation of the top

ROC hierarchs in the KGB efforts overseas.[35]  [36]  [37]  [38]  [39]  [40] George Trofimoff, the highest-ranking US

military officer ever indicted for, and convicted of, espionage by the United States and sentenced to life

imprisonment on September 27, 2001, had been "recruited into the service of the KGB" [41] by Igor Susemihl (a.k.a.

Zuzemihl), a bishop in the Russian Orthodox Church (subsequently, a high-ranking hierarch - the ROC Metropolitan

Iriney of Vienna, who died in July 1999[42] ).

The Moscow Patriarchate has, however, consistently denied that its bishops were in fact KGB Agents. [43] Konstanin

Kharchev, former chairman of Soviet Council on Religious Affairs, explained: "Not a single candidate for the officeof bishop or any other high-ranking office, much less a member of Holy Synod, went through without confirmation

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by the Central Committee of the CPSU and the KGB" .[38] Professor Nathaniel Davis points out: "If the bishops

wished to defend their people and survive in office, they had to collaborate to some degree with the KGB, with the

commissioners of the Council for Religious Affairs, and with other party and governmental authorities." [44]

Patriarch Alexy II, acknowledged that compromises were made with the Soviet government by bishops of the

Moscow Patriarchate, himself included, and publicly repented of these compromises:

"Defending one thing, it was necessary to give somewhere else. Were there any other organizations, or any other  people among those who had to carry responsibility not only for themselves but for thousands of other fates, who in

those years in the Soviet Union were not compelled to act likewise? Before those people, however, to whom the

compromises, silence, forced passivity or expressions of loyalty permitted by the leaders of the church in those years

caused pain, before these people, and not only before God, I ask forgiveness, understanding and prayers." [45]

Post-Soviet recovery and problems

Under Patriarch Alexy II (1990-2008)

Metropolitan Alexy of Leningrad, ascended the Patriarchal throne in 1990 and presided over the partial return of 

Orthodox Christianity to Russian society after 70 years of repression, transforming the ROC to somethingresembling a state religion; some 15,000 churches had been re-opened or built by the end of his reign. The Church

also sought to fill the ideological vacuum left by the end of communism, and even, in the opinion of some analysts,

became "a separate branch of power".[46]

Under Patriarch Alexy, there were difficulties in the relationship between the Russian Orthodox Church and the

Vatican, especially since 2002, when Pope John Paul II created a Catholic diocesan structure for Russian territory.

The leadership of the Russian Church saw this action as a throwback to prior attempts by the Vatican to proselytize

the Russian Orthodox faithful to become Roman Catholic. This point of view was based upon the stance of the

Russian Orthodox Church (and the Eastern Orthodox Church) that the Church of Rome is in schism, after breaking

off from the Orthodox Church. The Catholic Church, on the other hand, while acknowledging the primacy of the

Russian Orthodox Church in Russia, believed that the small Catholic minority in Russia, in continuous existencesince at least the 18th century, should be served by a fully developed church hierarchy with a presence and status in

Russia, just as the Russian Orthodox Church is present in other countries (including constructing a cathedral in

Rome, near the Vatican).

Russian Orthodox Episcopal Consecration by Patriarch Alexius II of 

Moscow and All Russia

There had been increasing friction between the

Ecumenical Patriarchate and the Russian Orthodox

Church, one example of such friction could be

observed at the meeting in Ravenna in early October

2007 of participants in the Orthodox-Catholic

Dialogue: the representative of the Moscow

Patriarchate, Bishop Hilarion Alfeyev, walked out of 

the meeting due to the presence of representatives from

the Estonian Apostolic Orthodox Church which is in

the jurisdiction of the Ecumenical Patriarchate. At the

meeting, prior to the departure of the Russian

delegation, there were also substantive disagreements

about the wording of a proposed joint statement among

the Orthodox representatives.[47] After the departure of the Russian delegation, the remaining Orthodox delegates

approved the form which had been advocated by the representatives of the Ecumenical Patriarchate.[48] The

disagreement occurred because Moscow insists that Estonia is its canonical territory for historical reasons, and has

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Russian Orthodox Church 52

incorporated Orthodox parishes in Estonia into the Orthodox Church of Estonia, a self-governing part of the Church

of Russia. The Ecumenical Patriarchate, however, has setup its own jurisdiction in Estonia, called the Estonian

Apostolic Orthodox Church, an action that prompted the Holy Synod of the Church of Russia to announce, in 2000,

that it will not take part in any pan-Orthodox meeting where members of the EAOC are present. The Ecumenical

See's representative in Ravenna said that Hilarion's position "should be seen as an expression of authoritarianism

whose goal is to exhibit the influence of the Moscow Church. But like last year in Belgrade, all Moscow achieved

was to isolate itself once more since no other Orthodox Church followed its lead, remaining instead faithful to

Constantinople."[49] [50]

In 2008, a Russian Orthodox church in Ukraine was accused of fomenting anti-Semitic and anti-Ukrainian

propaganda in Kamenets-Podolsky through leaflets accusing Jews of being behind the masterminds of the 1917

Russian Revolution and of the 2004 Orange Revolution and also questioning the right of Ukraine to exist as a

separate nation-state from Russia.[51]

Canon Michael Bourdeaux, former president of Keston Institute, believed in January 2008 that "the Moscow

Patriarchate acts as though it heads a state church, while the few Orthodox clergy who oppose the church-state

symbiosis face severe criticism, even loss of livelihood."[52] Such view is backed up by other Russia's political life

observers.[53] Clifford J. Levy of New York Times wrote in April 2008: «Just as the government has tightenedcontrol over political life, so, too, has it intruded in matters of faith. The Kremlin ’s surrogates in many areas have

turned the Russian Orthodox Church into a de facto official religion, warding off other Christian denominations that

seem to offer the most significant competition for worshipers. <...> This close alliance between the government and

the Russian Orthodox Church has become a defining characteristic of Mr. Putin’s tenure, a mutually reinforcing

choreography that is usually described here as working “in symphony”.»[54]

Throughout Patriarch Alexy's reign, the massive-scale program of costly restoration of re-opened churches and

monasteries (as well as the construction of new ones) was criticized for having eclipsed the Church's principal

mission of evangelizing.[55] [56]

On 5 December 2008, the day of Patriarch Alexy's death, the Financial Times said: "While the church had been a

force for liberal reform under the Soviet Union, it soon became a center of strength for conservatives and nationalists

in the post-communist era. Alexei's death could well result in an even more conservative church."[57]

Under Patriarch Kirill

On January 27, 2009, the ROC Local Council (the 2009 Pomestny Sobor comprised 72 women, both nuns and lay

members; the majority of its delegates were not Russia's citizens[58] ) elected Metropolitan Kirill of Smolensk

Patriarch of Moscow and All Rus;[59] [60] he was enthroned on February 1, 2009.

Since 2009 the Russian Orthodox Church has become more and more expressive of an inward-looking nationalist

culture. For example, in May 2010 it was decreed that all dioceses of the Church would have to celebrate the "Day of 

Slavic Letters and Culture" every year. [61]

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in North America. The Metropolia, as a former diocese of the Russian Church, looked to the latter as its highest

church authority, albeit one from which it was temporarily cut off under the conditions of the communist regime in

Russia.

After World War II the Patriarchate of Moscow made unsuccessful attempts to regain control over these groups.

After resuming communication with Moscow in early 1960s, and being granted autocephaly in 1970, the Metropolia

became known as the Orthodox Church in America.[62]

 [63]

However, recognition of this autocephalous status is notuniversal, as the Ecumenical Patriarch (under whom is the Greek Orthodox Archdiocese of America) and some other

 jurisdictions have not officially accepted it. The reasons for this are complex; nevertheless the Ecumenical Patriarch

and the other jurisdictions remain in communion with the OCA. The Patriarchate of Moscow thereby renounced its

former canonical claims in the United States and Canada; it also acknowledged an autonomous church established in

Japan that same year.

Russian Orthodox Church Outside Russia (ROCOR)

Russian church of Holy Trinity in Belgrade, Serbia.

Russia's Church was devastated by the repercussions of the

Bolshevik Revolution. One of its effects was a flood of refugees

from Russia to the United States, Canada, and Europe. The

Revolution of 1918 severed large sections of the Russian

church —dioceses in America, Japan, and Manchuria, as well as

refugees in Europe —from regular contacts with the mother

church.

Based on an ukase (decree) issued by Patriarch Tikhon, which

stated that dioceses of the Church of Russia that were cut off from

the governance of the highest Church authority (i.e. the Holy

Synod and the Patriarch) should be managed independently until

such time as normal relations with the highest Church authority could be resumed, the Russian Orthodox ChurchOutside of Russia was established; by bishops who had left Russia in the wake of the Russian Civil War. They first

met in Constantinople, and then moved to Sremski-Karlovci, Yugoslavia. After World War II, they moved their

headquarters to New York City, New York, where it remains to this day.

On December 28, 2006, it was officially announced that the Act of Canonical Communion would finally be signed

between the ROC and ROCOR. The signing took place on the May 17, 2007, followed immediately by a full

restoration of communion with the Moscow Patriarchate, celebrated by a Divine Liturgy at the Cathedral of Christ

the Saviour in Moscow, at which the Patriarch of Moscow and All Russia Alexius II and the First Hierarch of 

ROCOR concelebrated for the first time.

Under the Act, the ROCOR remains a self-governing entity within the Church of Russia. It is independent in itsadministrative, pastoral, and property matters. It continues to be governed by its Council of Bishops and its Synod,

the Council's permanent executive body. The First-Hierarch and bishops of the ROCOR are elected by its Council

and confirmed by the Patriarch of Moscow. ROCOR bishops participate in the Council of Bishops of the entire

Russian Church.

In response to the signing of the act of canonical communion, Bishop Agafangel and parishes and clergy in

opposition to the Act broke communion with ROCOR, and established ROCA, or the Russian Orthodox Church

Abroad.[64] The ROCA should not be confused with the ROCIA, or the Russian Orthodox Church in America, a

separate jurisdiction whose exact canonical status remains "unclear."[65] Some others opposed to the Act have joined

themselves to other Greek Old Calendarist groups.[66]

Currently both the OCA and ROCOR, since 2007, are in communion with the ROC.

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Russian Orthodox Church 55

Belarusian Orthodox Church

The Belarusian Orthodox Church is part of Russian Orthodox Church.

Russian church architecture

Church of the Intercession on the Nerl (1165), showing

the onion dome typical of many Orthodox churches.

Russian Orthodox Church buildings differ in design from manymodern-type churches. Firstly, their interiors are enriched with

many sacramental objects including holy icons, which are hung on

the walls. In addition, murals often cover most of the interior.

Some of these images represent the Theotokos (who is particularly

revered in the Russian Orthodox Church), saints, and scenes from

their lives.

Gold is the color which resembles the Heavenly Kingdom. It is

also used to add a sense of indefinite depth to icons, which would

otherwise be perceived as flat. Painted icons are intentionally

composed in a two-dimensional, non-perspective fashion to allowequal viewing regardless of the placement, position, and/or angle

of the observing person, as well as to emphasize that the depiction

is primarily of a spiritual truth rather than of visible reality (which

emphasis is also achieved through other iconographic techniques

and traditions).

Most Russian Orthodox churches have an iconostasis, which

separates the nave from the holy altar, and signifies the Heavenly

Kingdom. Covered with icons, the iconostasis is intended to stop

physical sight, and allow the worshipers to achieve spiritual sight.Another remarkable feature of many Russian Orthodox Church is the icon screen, which may reach all the way up

into the dome (or domes). On the ceiling of many churches (inside the main dome) is the iconography of Christ as

Pantokrator ("Ruler of All"). Such images emphasize Christ's humanity and divinity, signifying that Christ is a man

and yet is also God without beginning or end.

There are no pews. Most churches are lit with candles rather than electric light. Virtually all churches have multiple

votive candle stands in front of the icons. It is customary for worshippers to purchase candles in church stores, light

them up, and place them on the stands. This ritual signifies a person's prayer to God, the Holy Mother, or to the

saints or angels asking for help on the difficult path to salvation and to freedom from sin.

Sometimes the bottoms of crosses found in Russian Orthodox churches will be adorned with a crescent. Thecommon misconception attributes these to the fact that in 1552, Tsar Ivan the Terrible conquered the city of Kazan

which had been under the rule of Muslim Tatars, and in remembrance of this, he decreed that from henceforth the

Islamic crescent be placed at the bottom of the crosses to signify the victory of the cross (Christianity) over the

crescent (Islam). In fact, crescents on crosses were widespread during the pre-Mongolian period of Russian history

and have no relation to the Islamic symbol. The crescent symbol actually is meant to resemble an anchor, which

symbolizes the hope for salvation.

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See also

• List of Orthodox Churches

• List of tallest Orthodox churches

• Eastern Orthodox Church

• Russian Orthodox Church Outside Russia

• Russian Orthodox Church in America• Eastern Christianity

• Russian Catholic Church

• Russian Orthodox bell ringing

External links

• Russian Orthodox Church official website [67]

• Department for External Church Relations of the Russian Orthodox Church official website [68], in English

• Russian Orthodox Church Outside Russia official website [107]

• Orthodox Church in America official website

[120]

Russian Orthodox resources and literature

• Orthodox World Russian Portal [69], in English

• Russian Orthodox Church links on Orthodox Christianity Directory [70]

• OrthodoxWiki [71]

• Aleksandr Men Foundation [72]

• Orthodox Christian's Library [73]

• Radio Radonezh [74]

• The Holy Trinity St. Sergius Lavra [75]

• Orthodox Calendar [76]

• Orthodox Calendar on Pravoslavie.ru [77]

• Valaam Monastery Page in English [78]

• St. Tikhon’s Orthodox University [79]

• A Brief Summary of the Russian Patriarchal Period [80]

• The Tragedy of the Russian Church. 1917-53 [81]

References

[1] "Russia" (http://www. state. gov/g/drl/rls/irf/2007/90196. htm). State.gov. . Retrieved 2009-05-06.

[2] "CIA - The World Factbook - Russia" (https://www. cia. gov/library/publications/the-world-factbook/geos/rs.  html#People). Cia.gov. .

Retrieved 2009-05-06.[3] "Adherents.com" (http://www. adherents. com/Na/Na_573.  html#3444). Adherents.com. . Retrieved 2009-05-06.

[4] http://www. mospat.  ru

[5] http://www. rocor.  org

[6] ROC Statute, Chapter I, § 2 (http://www. mospat. ru/index.  php?mid=162)

[7] The ROC does not keep any formal membership records, wherefore the claim is based on the public polls and the number of parishes. The

actual number of regular church-goers in Russia varies between 1% and 10%, depending on the source.

[8] Опубликована подробная сравнительная статистика религиозности в России и Польше (http://www.  religare.  ru/article42432.  htm)

Religare.ru June 6, 2007

[9] Большинство, напоминающее меньшинство (http://www. gazeta. ru/comments/2007/08/20_a_2060804.  shtml) Gazeta.ru 21 August

2007

[10] "Russian Orthodox Church denies plans to create private army" (http://en. rian. ru/russia/20081121/118458478.  html). RIA Novosti (BBC

News). 2008-11-21. . Retrieved December 13, 2008.[11] (Russian) Доклад Святейшего Патриарха Кирилла на Архиерейском cовещании 2 февраля 2010 года (http://www.  patriarchia. ru/ 

db/text/1061651.  html) patriarchia.ru February 2, 2010

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Russian Orthodox Church 57

[12] Damick, Andrew S.. "Life of the Apostle Andrew" (http://www. chrysostom.  org/firstcalled/life.  html). chrysostom.org. . Retrieved

2007-06-25.

[13] Voronov, Theodore (2001-10-13). "The Baptism of Russia and Its Significance for Today" (http://www. orthodox.  clara. net/baptism_rus.

htm). orthodox.clara.net. . Retrieved 2007-06-25.

[14] "Российские Вести - Федеральный Еженедельник" (http://www. rosvesty. ru/print.  php?f=/numbers/1789/culture/a_03.  phtml&i=1).

rosvesty.ru. . Retrieved 2007-06-26.

[15] "АРХИЕПИСКОП ИСТРИНСКИЙ АРСЕНИЙ ВОЗГЛАВИЛ В МОСКВЕ ТОРЖЕСТВА ПО СЛУЧАЮ 625-ЛЕТИЯ

КУЛИКОВСКОЙ БИТВЫ" (http://www.  pravoslavie. ru/news/050922125558). pravoslavie.ru. . Retrieved 2007-06-26.[16] Karl August von Hase. A history of the Christian Church. Oxford, 1855. Page 481.

[17] Yuri Kagramanov, " The war of languages in Ukraine (http://magazines. russ. ru/novyi_mi/2006/8/ka10.  html)", Novy Mir, 2006, № 8

[18] A. S. Pankratov, Ishchushchie boga (Moscow, 1911); Vera Shevzov, Russian Orthodoxy on the Eve of Revolution (Oxford: Oxford

University Press, 2004); Gregory Freeze, 'Subversive Piety: Religion and the Political Crisis in Late Imperial Russia', Journal of Modern

 History, vol. 68 (June 1996): 308-50; Mark Steinberg and Heather Coleman, eds. Sacred Stories: Religion and Spirituality in Modern Russia

(Bloomington: Indiana University Press, 2007)

[19] President of Lithuania: Prisoner of the Gulag a Biography of Aleksandras Stulginskis by Afonsas Eidintas Genocide and Research Center of 

Lithuania ISBN 998675741X / 9789986757412 / 9986-757-41-X pg 23 "The Soviets' official religious stance was one of "religious freedom

or tolerance", though the state established atheismrt hmn sgjnerqtjh gn as the only scientific truth. Criticism of atheism was strictly forbidden

and sometimes lead to imprisonment. Sermons to young people by Father George Calciu-Dumitreasa. Given at the Chapel of the Romanian

Orthodox Church Seminary, The Word online. Bucharest (http://www.  orthodoxresearchinstitute.  org/resources/sermons/ 

calciu_christ_calling. 

htm)[20] Father Arseny 1893 – 1973 Priest, Prisoner, Spiritual Father. Introduction pg. vi - 1. St Vladimir's Seminary Press ISBN 0-88141-180-9

[21] The Washingotn Post Anti-Communist Priest Gheorghe Calciu-Dumitreasa By Patricia Sullivan Washington Post Staff Writer Sunday,

November 26, 2006; Page C09 (http://www.  washingtonpost.  com/wp-dyn/content/article/2006/11/25/AR2006112500783.  html)

[22] http://litek. ws/k0nsl/detox/anti-humans.  htm Dumitru Bacu, The Anti-Humans. Student Re-Education in Romanian Prisons], Soldiers of 

the Cross, Englewood, Colorado, 1971. Originally written in Romanian as Piteşti, Centru de Reeducare Studenţească, Madrid, 1963

[23] Adrian Cioroianu, Pe umerii lui Marx. O introducere în istoria comunismului românesc ("On the Shoulders of Marx. An Incursion into the

History of Romanian Communism"), Editura Curtea Veche, Bucharest, 2005

[24] John Shelton Curtis, The Russian Church and the Soviet State (Boston: Little Brown, 1953); Jane Ellis, The Russian Orthodox Church: A

Contemporary History (Bloomington: Indiana University Press, 1986); Dimitry V. Pospielovsky, The Russian Church Under the Soviet 

 Regime 1917-1982 (St. Vladimir’s Seminary Press, 1984); idem., A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies

(New York; St. Martin’s Press, 1987); Glennys Young, Power and the Sacred in Revolutionary Russia: Religious Activists in the Village

(University Park: Pennsylvania State University Press, 1997); Daniel Peris, Storming the Heavens: The Soviet League of the Militant Godless

(Ithaca: Cornell University Press, 1998); William B. Husband, “  Godless Communists”  : Atheism and Society in Soviet Russia (DeKalb:

Northern Illinois University Press, 2000; Edward Roslof, Red Priests: Renovationism, Russian Orthodoxy, and Revolution, 1905-1946 

(Bloomington, Indiana, 2002)

[25] Ostling, Richard. "Cross meets Kremlin" TIME Magazine. June 24, 2001. http://www. time. com/time/magazine/article/ 

0,9171,150718,00.  html

[26] Tikhon's Proclamation as of January 19, 1918 (Julian calendar) (http://st-elizabet. narod.  ru/raznoe/anafema_sovetchikam.  htm)

[27] (Russian) Alekseev, Valery. Historical and canonical reference for reasons making believers leave the Moscow patriarchate (http://www.

ipc.  od. ua/14spravka.  html). Created for the government of Moldova[28] Talantov, Boris. 1968. The Moscow Patriarchate and Sergianism (http://www. orthodoxinfo.  com/ecumenism/cat_tal.  aspx) (English

translation).

[29] Protopriest Yaroslav Belikow. December 11, 2004. The Visit of His Eminence Metropolitan Laurus to the Parishes of Argentina and

Venezuela (http://www.  russianorthodoxchurch.  ws/01newstucture/pagesen/news04/meylavrinsa.  html)."

[30] Tserkovnye Vedomosti Russkoy Istinno-Pravoslavnoy Tserkvi (Russian True Orthodox Church News). Patriarch Tikhon's CatacombChurch. History of the Russian True Orthodox Church (http://catacomb. org.  ua/modules.  php?name=Pages&go=page&pid=1099).

[31] Seventeen Moments in Soviet History (http://www. soviethistory. org/index.  php?action=L2&SubjectID=1943patriarch&Year=1943)

[32] Dissent in the Russian Orthodox Church (http://links.  jstor. org/sici?sici=0036-0341(196910)28:4<416:DITROC>2.  0. CO;2-W)

[33] Keston Institute and the Defence of Persecuted Christians in the USSR (http://www. starlightsite. co.  uk/keston/lectures/sound/ 

conference.  htm)

[34] Born Again. Putin and Orthodox Church Cement Power in Russia. (http://online. wsj. com/article/SB119792074745834591.

html?mod=hpp_us_inside_today) by Andrew Higgins Wall Street Journal Dec 18, 2007.

[35] Выписки из отчетов КГБ о работе с лидерами Московской патриархии (http://www. krotov.  info/acts/20/1960/1967_loubyanka.

html) Excerpts from KGB reports on work with the leaders of the Moscow Patriarchate

[36] Russian Patriarch 'was KGB spy' (http://www. guardian.  co. uk/world/1999/feb/12/1) The Guardian February 12, 1999

[37] Christopher Andrew and Vasili Mitrokhin, The Mitrokhin Archive: The KGB in Europe and the West, Gardners Books (2000), ISBN

0-14-028487-7

[38] Yevgenia Albats and Catherine A. Fitzpatrick. The State Within a State: The KGB and Its Hold on Russia - Past, Present, and Future. 1994.

ISBN 0-374-52738-5, page 46.

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Russian Orthodox Church 58

[39] Konstantin Preobrazhenskiy - Putin's Espionage Church (http://cicentre. com/Documents/putin_espionage_church.  html), an excerpt from

a forthcoming book, "Russian Americans: A New KGB Asset" by Konstantin Preobrazhenskiy

[40] Confirmed: Russian Patriarch Worked with KGB (http://www. cwnews. com/news/viewstory.  cfm?recnum=13868), Catholic World

News. Retrieved 29-12-2007.

[41] George Trofimoff Affidavit (http://cicentre. com/Documents/DOC_Trofimoff_Affidavit.  htm)

[42] Ириней (Зуземиль) (http://ortho-rus. ru/cgi-bin/ps_file.  cgi?2_599) Biography information on the web-site of the ROC

[43] "Official spokesman for the Moscow Patriarchy Father Vsevolod Chaplin labeled such reports as "absolutely unsubstantiated" in a

Wednesday interview with Interfax. "There is no data indicating that Patriarch Alexy II was an associate of the special services, and noclassified documents bear his signature," he said. "I do not think that direct dialogue between the current patriarch and KGB took place,"

Father Vsevolod continued. However, "all bishops communicated with representatives of the council for religious matters in the Soviet

government, which was inevitable, since any issue, even the most insignificant one, had to be resolved through this body. It is quite another

matter that the council forwarded all its materials to the KGB," he said." Moscow Patriarchate Rejects Times Report of Alexy II'S

Collaboration with KGB, Sept 20, 2000 (Interfax) (http://www. stetson. edu/~psteeves/relnews/0009b.  html) "Chaplin, the church

spokesman, said in March, "Nobody has ever seen a single real document that would confirm the patriarch used his contacts with Soviet

authorities to make harm to the church or to any people in the church." Russia's Well-Connected Patriarch, Washington Post Foreign Service ,

23 May 2002 (http://www. stetson. edu/~psteeves/relnews/0205e.  html); "Father Chaplin said: 'In recent times many anonymous

photocopies of all sorts of pieces of paper have been circulated. In none of them is there the slightest evidence that the individuals we are

talking about knew that these documents were being drawn up, or gave their consent. So I don't think any reasonably authoritative clerical or

secular commission could see these papers as proof of anything.'", Russian Patriarch 'was KGB spy', The Guardian (London) , February 12,

1999[44] Nathaniel Davis, A Long Walk to Church: A Contemporary History of Russian Orthodoxy,(Oxford: Westview Press, 1995),p .96 Davis

quotes one bishop as saying: "Yes, we -- I, at least, and I say this first about myself -- I worked together with the KGB. I cooperated, I made

signed statements, I had regular meetings, I made reports. I was given a pseudonym -- a code name as they say there... I knowingly cooperated

with them -- but in such a way that I undeviatingly tried to maintain the position of my Church, and, yes, also to act as a patriot, insofar as I

understood, in collaboration with these organs. I was never a stool pigeon, nor an informer."

[45] From an interview of Patriarch Alexy II, given to "Izvestia" No 137, June 10, 1991, entitled "Patriarch Alexy II: -- I Take upon Myself 

Responsibility for All that Happened", English translation from Nathaniel Davis, A Long Walk to Church: A Contemporary History of 

Russian Orthodoxy,(Oxford: Westview Press, 1995),p 89. See also History of the Russian Orthodox Church Abroad (http://orthodoxinfo.

com/ecumenism/roca_history.  aspx), by St. John (Maximovich) of Shanghai and San Francisco, December 31, 2007

[46] Charles Clover (December 5, 2008). "Russia's church mourns patriarch" (http://us. ft. com/ftgateway/superpage.

ft?news_id=fto120520081735416422&page=1). Financial Times. . Retrieved December 8, 2008.

[47] Europaica Bulletin, No 130 (October 21, 2007) (http://orthodoxeurope. org/page/14/130. aspx#3)

[48] Interfax, Bishop Hilarion requests the Theologian Commission to examine the ambiguous document adopted at the Orthodox-Catholic

conference in Ravenna, 16 November 2007 (http://www.  interfax-religion.  com/?act=news&div=3945)

[49] Progress in dialogue with Catholics, says Ecumenical Patriarchate (http://new. asianews. it/index.  php?l=en&art=10597) new.asianews.it

October 19, 2007.

[50] Ecumenical progress, Russian isolation, after Catholic-Orthodox talks (http://www. cwnews. com/news/viewstory.  cfm?recnum=54270)

CWNews.com October 19, 2007.

[51] Orthodox Church Spreads Antisemitic Propaganda in Kamenets-Podolsky, Ukraine (http://www. fsumonitor.  com/stories/090208Ukraine.

shtml), Union of Councils for Jews in the Former Soviet Union, September 2, 2008

[52]  President Putin and the patriarchs. (http://www. timesonline. co. uk/tol/comment/faith/article3172785.  ece) by Michael Bourdeaux The

Times January 11, 2008.

[53] Piety's Comeback as a Kremlin Virtue. (http://www. cdi. org/russia/johnson/2008-30-16.  cfm) By Alexander Osipovich The Moscow

Times February 12, 2008. Page 1.

[54] Clifford J. Levy. At Expense of All Others, Putin Picks a Church. (http://www. 

nytimes. 

com/2008/04/24/world/europe/24church.html?_r=1&scp=4&sq=russia&st=nyt&oref=slogin) New York Times April 24, 2008

[55] Патриарх Алексий Второй: эпоха упущенных возможностей (http://portal-credo. ru/site/?act=news&id=67353&topic=618) RISU

December 11, 2008

[56] Ветряные мельницы православия (http://kommersant. ru/doc.  aspx?DocsID=1094071&ThemesID=1011) Vlast December 15, 2008.

[57] Charles Clover (December 5, 2008). "Russia's church mourns patriarch" (http://us. ft. com/ftgateway/superpage.

ft?news_id=fto120520081735416422&page=2). Financial Times. . Retrieved December 8, 2008.

[58] Незнакомый патриарх, или Чему нас учит история храма Христа Спасителя (http://www. izvestia. ru/obshestvo/article3124663/)

Izvestia January 26, 2009.

[59] На Московский Патриарший Престол избран митрополит Смоленский и Калининградский Кирилл (http://patriarchia.  ru/db/text/ 

542649.  html) MP official web site, January 27, 2009.

[60] (Russian) Имя нового Патриарха названо: Кирилл (http://newsru.  com/religy/27jan2009/gewaehlt.  html) NEWSru January 27, 2009.[61] http://www. interfax-religion.  com/?act=news&div=7254

[62] Very Rev. John Matusiak, Director of Communications, Orthodox Church in America. A History and Introduction of the Orthodox Church

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[67] http://www. patriarchia. ru/ 

[68] http://www. mospat. ru/en/ 

[69] http://www. orthodoxworld.  ru/english/index.  htm

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Bijugeorge4u, Binabik80, Biruitorul, Bizhaoqi, Bjackrian, Blahedo, Bluedenim, Bluerosestain, Bobanni, Bobby2012-12, Bobet, Bobo192, Bogdan29roman, Bogey97, Boguslavmandzyuk,Bomac, BozMo, BrainyBroad, Brandmeister, Brando130, Briaboru, Btilm, BullRangifer, Byeee, C.Logan, C45207, CCstriker, CDThieme, COGwriter, Calak, Callimedon, Calmer Waters,Camptown, CanadianLinuxUser, Cantiorix, Capricorn42, CardinalDan, Carlaude, Carlj7, Cat Whisperer, Catgut, Cath reen, Cbrodersen, Ccady, Cfortunato, Chairman S., Chamal N, CharlesMatthews, Chaunceybill, Chemcoach, Chick Bowen, Chief White Halfoat, Chipmunker, Chonak, Chris G, Chris the speller, ChrisfromHouston, ChristianD35, Chuck369, Chwech,Claidheamohmor, Clarince63, Claudia1973, Clicketyclack, Cody7777777, Conversion script, Cordless Larry, Countach, Crculver, Csernica, Cuckooman4, Cy Guy, Cyrius, D.Papuashvili, DHN,DKirov, DMWishnow, DNewhall, DOG41, DTOx, DabMachine, Dallasphil, DalmatinoA, Darth Panda, Dataproducts, Datastat, David Eppstein, David Gerard, Dawn Bard, Dbachmann, Dc76,Dcalvert, Defteri, Delirium, Delldot, DerHexer, Derek Ross, Deusveritasest, Dexippus, Didactohedron, Dino, Dionysios, Discospinster, Divius, Dlae, Dlhanson, Dmytro, Doc glasgow,DocWatson42, DogFog, Dogface, Dogposter, DogsBreakfast, Dominick, Domitius, Don Alessandro, Dougofborg, Dppowell, Dpr, Dpv, Dr Dec, Dr mindbender, Dr. Edward, Drbreznjev,Dreadstar, Drilnoth, Dustimagic, Dynzmoar, EME44, ERK, EagleFan, Eastlaw, Echos Oki, Ed Poor, Ed8r, Editor2020, EdnaMakedonija, Edward, Eec89, Eeesh, Eequor, Efghij, Efoufris, El C, ElOtro, Elassint, Eleassar777, Eleland, Elenib76, ElinorD, Elonka, Elphion, Emperorbma, Enric Naval, Epbr123, Equitor, Eric-Wester, Escape77, Eschoir, Escottf, Esn, Esoglou, Esrever, Etimbo,Eugene-elgato, EugeneZelenko, EuroPride, Excirial, Explodicle, FabioAbazaj, Faradayplank, Farme rman, Fayenatic london, Fbarw, Fedcba, FidesetRatio, Fieldday-sunday, Fireaxe888, Firsfron,Fishal, Flewis, Florin Andrei, FordPrefect42, ForeignerFromTheEast, Fotinakis, Fr Gregory Hallam, FrLins, Fram, Freecyprus, Frightner, Friginator, Frjohnwhiteford, Frmaximos, Frmdkirkland,Frsymeon, FunkMonk, FunkyFly, Future Perfect at Sunrise, GHe, GK1973, Gabbe, Gabr-el, Gabrielthursday, GaelicWizard, Gaius Cornelius, Gary D, Garzo, Gathert, Gegelia, Geller04,GeneralBelly, George Al-Shami, Geotheone101, Gerbrant, Ghaly, Ghirlandajo, Gia gia, Gilgamesh he, Gilliam, Gimmetrow, Giraffedata, Glenn, Gligan, Godardesque, Goldfritha, GoodOlfactory, Goodlistener, Gordythomas, Gr8Lakes, Gr8opinionater, Graham87, Gramaic, Gre ek-God29, Greencw, Grekodude33, Greldon, Grover cleveland, Gryffindor, Gtg204y, Gurch, GuyPeters, Guðsþegn, Gvcwing12, HVH, Hagerman, Haham hanuka, Hairygorillaz, Hajor, Haldraper, Hannes Hirzel, Happenstance, Happyman22, Harkenbane, Haukurth, Hayesstw, Hectorian,Helleniko, Hielg, Homagetocatalonia, Hut 8.5, I dream of horses, Iberieli, IceUnshattered, Iceberg3k, I dolcrash, Igor, Igorwindsor, Illyria05, Ilvar, Imanaya, Indefinitevirtue, InfernoXV, Instinct,Iosd, Iridescent, Irishguy, Irpen, Isatay, Issagm, Itai, Itinerant1, IvanP, J.H, J.delanoy, J04n, JALatimer, JFHJr, JHCC, JNW, JW1805, JaGa, Jackel, Jalcog, JamesFox, JamesTeterenko,Jamesbrown73, Jamesontai, Janamills, Jaraalbe, Jayden54, Jayetheartist, Jayjg, JaymzRR, Jbarta, Jc3schmi, Jcg0176, Jdb1972, JeremyA, Jerodgers1, Jerosenb, Jesster79, Jesus121, Jezzabr,

Jgofborg, Jimena1, Jjcate, Jklin, Jobba, Joel Bastedo, John J. Bulten, John robinson, JohnGH, JohnJohn, Johnbod, Johnman239, Jonathan Tweet, Jonjames1986, Jonnynut, Jose77, Joseph Solis inAustralia, JoshMahar, JoshuaSlanders, Joy, Jtkiefer, Judicatus, Jujutacular, Juraj cisarik, Juro, Jusdafax, K kokkinos, K. Lastochka, KCMODevin, KHM03, KIDB, KJJ, Karanacs, KateH, Kaygtr,Kcordina, Kdbuffalo, Keesiewonder, Keilana, Kelliotes, Kenoyer13, Kerbyrials, Kevinbasil, Kevinsam, Kevlar67, Kgasso, Khatru2, Khoikhoi, Kielas, KillerChihuahua, Kimon, Kimse, Kinglehr,Kintetsubuffalo, Klausok, Koavf, Koliokolio, Kostatoronto3, Kpant, Kriskov, Kristenq, KritonK, Krylonblue83, Ktsquare, Kungfuadam, Kurykh, LA2, La goutte de pluie, Lacrimosus, Landroo,Laudaka, Laveol, Ldingley, Le Anh-Huy, Leadwind, Lector1, Leewonbum, Legumeman, LeilaniLad, Lenineleal, Leowolf, Letatcestmoi94, Levzur, Lga2103, Liekmudkipz, Liet, Lightdarkness,Lightmouse, Lima, Liontamer, Lisamh, Littlealien182, Llywrch, Local hero, Lockesdonkey, Looxix, Lord Eru, LorenzoB, Louwers, LoveMonkey, LovesMacs, LtPowers, Luna Santin, Lyran,MC10, ME Researcher, MER-C, MJBaboon, MJDTed, MaGioZal, Macedon7, Mactruth, Mad2Physicist, Majoreditor, Majorly, Mama Loves Coffee, Mamathomas, Man vyi, Marek69, Markhu,Marylawton, MasonBoy, Matia.gr, Matrona, Mattflemis52, Mattissa, Mav, Mcorazao, Mctaviix, Meaghan, Megistias, Meisterkoch, Melrose26, Mentatus, Mets501, Meursault2004, Mhardcastle,Miacek, Miagirljmw14, Michael Adrian, Michael C Price, Michael Hardy, Michael IX the White, MichaelTinkler, Michal Nebyla, Mild Bill Hiccup, Mindstalk, Mirv, MishaPan, Miskin,Mitchrm555, Mitkouwcad, Mkmcconn, Modify, Modulatum, Moesian, Molobo, Monkbel, Mooinglemur, Morologia, Mpolo, MrCren, Mrhsj, Muhamedmesic, Muscovite99, Mwilso24, Mxn,Mycomp, Myopic Bookworm, Myselfish, Mz ajac, N5iln, NHRHS2010, Nakon, Natural Cut, NawlinWiki, Nazl, Nehrams2020, Nektarios Ioannis, Neo1991, NeroN BG, Netoholic, Neverquick,Newikon, Newpost771, Newposting137, Nikodemos, Nikola Mrksic, Nikola Smolenski, Nirvana2013, Nishkid64, Njk92, Node ue, Noe, Noetic toe, Novaseminary, Novem Linguae, Numbo3,Nunquam Dormio, Nyttend, ObfuscatePenguin, Occuli, Ogneslav, Ohnoitsjamie, Oknazevad, Oldfaith123, Oldwindybear, Oleg Alexandrov, Oliver Pereira, Onopearls, Onwave, Optim, Orestek,Orfanth, OrthoArchitectDU, Orthodoxos, OttomanReference, Ouishoebean, PANONIAN, PaladinWriter, Palefire, Palmleaf, Parhamr, Party, Pasboudin, Pastordavid, Paul August, Paul Barlow,Paul foord, PaulHanson, Pax:Vobiscum, PaxEquilibrium, Pgg7, Pharaoh of the Wizards, Phiddipus, PhilKnight, Philbert2.71828, Phmagnabosco, Piano non troppo, Pictureuploader, Pigman,Pilotguy, Pinikas, Pinkadelica, Pinpoint23, Pjmpjm, Platia, Plrk, Pmanderson, Poeloq, Poepoe77, Pokrajac, Polubog, Pope52, Popsracer, Pravo1, Preost, Prokimen, Proofreader77, Pshopboy,Pstanton, Psy guy, Ptolemy Caesarion, Ptolion, P unchakonam, Punkhead93, Purplefeltangel, Pvasiliadis, Pwnage8, Pxlt, Pygmypony, Quadell, Queen Elizabeth II's Little Spy, Quinsareth, RK,RR, Radak, Radioactive afikomen, Raekwon, Raggu, Rahgsu, RamzyAbueita, Ranosonar, Rassilon, Raven in Orbit, Razorflame, Rdr. Michael, RedWolf, Redsoxman6, Refdoc, Requiem mn,

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Russian Orthodox Church  Source: http://en.wikipedia.org/w/index.php?oldid=366196057 Contributors: 16@r, 4twenty42o, A. Parrot, ADimiTR, Adam Bishop, Afghana, Agne27, Alansohn,Alex Bakharev, Alexeykh, Alexyalex, Allstarecho, Altenmann, Amire80, Andres, Andrew c, Angusmclellan, Ans-mo, Antandrus, Anton Khorev, Antonios aigyptos, Anvish, Aphaia, Apoivre,Aram33, Arseni, Ashadeofgrey, Atrebatus, AuburnPilot, Awartha, Ba lcer, Beetstra, Bejnar, Biophys, B luejay Young, Bluerasberry, Bnwwf91, BoLingua, Bobblewik, Bokpasa, Bolo1910,Born2cycle, Born2flie, Brevan, Briaboru, Cactus.man, Calculus, Calmer Waters, Camptown, Can't sleep, clown will eat me, Carlaude, Carter, Catmoongirl, Causa sui, Charles Borromeo,Chesterg, Cholmes75, Colchicum, ColenFace, Colin chee, Coroboy, Costela, Cuchullain, Curps, Czalex, DanielM4, DarkFalls, Darwinek, Delirium, DevOhm, Deville, Didactohedron, Diego

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File:Trinity view.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Trinity_view.jpg  License: unknown Contributors: Bdk, Ghirlandajo, Infrogmation, Jan Arkesteijn, Kaganer, ДядяСэм, 3 anonymous edits

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File:PhilipandNikon.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:PhilipandNikon.jpg  License: Public Domain Contributors: Alexander Litovchenko (1835-1890). Originaluploader was Ghirlandajo at en.wikipedia

File:Russian Orthodox Episcopal Ordination.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Russian_Orthodox_Episcopal_Ordination.jpg  License: unknown Contributors:Csernica, Hroðulf, Smith2006, 2 anonymous edits

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