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[[Image:Faro de La Serena.jpg|thumb|258px|Faro of The City]]
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[[Image:La Serena-Coquimbo-02.jpg|thumb|258px|The city of La Serena with the port city of [[Coquimbo, Chile|Coquimbo]] in the background]]
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[[Image:Plaza de Armas - La Serena.jpg|thumb|250px|Plaza de Armas]]
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'''La Serena''' ("the serene one") is the second oldest city in [[Chile]]. The city, located 471 km north of [[Santiago, Chile|Santiago]], has a population of 147,815, according to the 2002 census. There are also 12,333 inhabitants of the immediately surrounding countryside. It is one of the fastest-growing areas of Chile, witnessing a population increase of 32.6% between [[1992]] and [[2002]].
The '''Eastern Orthodox Church''' is a [[Christianity|Christian]] [[theology of the body|body]] that views itself:
*as the historical continuation of the [[One Holy Catholic and Apostolic Church|original Christian community]] established by [[Jesus]] [[Christ]] and the [[Twelve Apostles]].
*as the church which most effectively preserves the traditions of the early church.
*as the church which most closely adheres to the [[canon]]s of the first seven [[ecumenical council]]s held between the 4th and the 8th centuries.
*as having maintained unbroken the link between its clergy and the Apostles by means of [[Apostolic Succession]].
It was first founded by Spaniard Captain [[Juan Bohón]] in [[September 4]] [[1544]] on the orders of [[Pedro de Valdivia]] in order to provide a sea link between Santiago and [[Lima]]. In [[1549]] the town was totally destroyed by local Indians and re-founded the same year by Captain Francisco de Aguirre in a safer ___location. The town has retained its historic architecture and this, along with a selection of beaches (known as Avenida del Mar, "Sea Avenue"), has caused the city to become a significant tourist centre, attracting many foreigners (most of them Argentines from San Juan and Mendoza provinces) during January, and later Santiago residents fleeing February heat.
In this article, the terms ''the Church'' and ''Orthodox Church'', without further specification, refer to the Eastern Orthodox Church specifically.
Its traditional architecture consists of a series of housing and public buildings, of late 19th-century vintage, built with wood from the [[USA|US]] state of [[Oregon]] brought to Chile as counterweight in sailing vessels coming to [[Coquimbo]], the nearby port, to load copper and other minerals for transport back to the US. This Oregon pine and the use of [[adobe]] create the genuine image of the city.
==Organization and leadership==
There is also a number of remarkable and valuable small churches built of sedimentary stone quarried 5 km to the north of the [[Elqui River]], having a characteristic color and texture formed by myriad small shells. These churches are all roughly 350 years old and have undergone restoration to varying degrees, bringing them back to their original form. San Francisco, San Agustín, Santo Domingo are the names of a few of them.
Spiritually, the Orthodox Church considers Jesus Christ to be the head of the church, and the church to be his body. It is believed that 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. All bishops are equal in authority. Administratively, the church is organized into various [[Autocephaly|autocephalous]] groups each headed by a council ([[synod]]) of [[bishop]]s whose main duty is to make sure the traditions and practices of the Church remain inviolate. While bishops and their autocephalous synods have the ability to administer guidance in individual cases, their actions do not set precedents that affect the entire church. There have been seven occasions, however, between the 4th and 8th century when a general or "Great" council of all bishops was necessary in order to clarify certain points of doctrine and church practice. The truth of the matter was arrived at logically by comparing the “New” idea with already established church teaching which could not be changed. These ecumenical councils were democratic in nature, the outcome of which was believed to be guided by the Holy Spirit. The earlier councils were presided over by bishops from various parts of the Roman Empire, later, because Constantinople was considered to be the New Rome the honor of presiding over these general councils was transferred to the [[Patriarch]] of [[Ecumenical Patriarch of Constantinople|Constantinople]] who was given the title, "First Among Equals", reflecting both his administrative leadership and his spiritual equality. He is not, however, considered to be the head or leader of the church.
(see [[Eastern Orthodox Church organization]]).
The Cathedral, built from the same stone, dates from the 19th century. It must be said that although it lacks the same historical value as the older churches, this is a stone building in a country prone to seismic activity, and has survived various earthquakes. Indeed, during centuries of existence, there is almost no visible damage. All of these churches, along with others of minor importance, provide a unique urban landscape, an image for the city, giving it the nickname "''The City of Churches''."
==Number of adherents==
A few of the major sectors are: El Centro ("downtown"), Peñuelas (actually a suburb between La Serena and its sister city [[Coquimbo]]), San Joaquín (neighborhood on a hill overlooking the ocean), La Florida, Las Compañías ("the companies"), Cerro Grande ("big hill"), La Antena and the new El Milagro ("the miracle") development.
Based on the numbers of adherents, Eastern Orthodoxy is the second largest Christian communion in the world after the [[Roman Catholic Church]], and the third largest grouping if [[Protestantism]] is counted as a whole. [http://www.adherents.com/adh_branches.html#Christianity] The most common estimate of the number of Eastern Orthodox Christians worldwide is 220-300 million, though according to closer statistics there are closer to 500 million worldwide. [http://www.adherents.com/Na/Na_264.html] Eastern Orthodoxy is the largest single religious [[faith]] in: [https://www.cia.gov/cia/publications/factbook/fields/2122.html] [[Belarus]] (80%), [[Bulgaria]] (83%), [[Cyprus]] (78%), [[Georgia (country)|Georgia]] (84%), [[Greece]] (98%), [[Republic of Macedonia]] (65%), [[Moldova]] (98%), [[Montenegro]] (74%), [[Romania]] (87%), [[Russia]] (84%)*, [[Serbia]] (80%), and [[Ukraine]] (76%). It is also dominant religion in [[Republika Srpska]] (90%) entity in [[Bosnia and Herzegovina]], and dominant religion in northern [[Kazakhstan]] (44% of [[Kazakhstan]] population). In addition, there are also large Orthodox communities in [[Africa]], [[Asia]], [[Australia]], [[North America]], and [[South America]].
==TerminologyExternal links==
*[http://www.userena.cl// University of La Serena]
=== "Orthodox" ===
*[http://www.wunderground.com/global/stations/85488.html/ weather forecast]
According to scripture, the first name ascribed to members of the church was "Christian" and the new religion, "Christianity". To better define it, the Church later used “The One Holy Catholic and Apostolic Church” to signify its unity and its direct link to the Apostles. As differences arose and heresies became manifest it chose the term “Orthodox” to distinguish itself as the body that remained in alignment to the original concepts of Christian belief, that most completely preserved the sacred traditions, and as the church most reluctant to the adoption of innovative theology. The term ''orthodox'' (ορθοδόξος) is [[Greek language|Greek]], meaning ''[[orthodoxy|correct in worship or belief]]'', and is derived from the combination of ''όρθος/orthos'' (correct, straight, without deviation) and either ''δόξα/doxa'' (glory or worship) or ''δοκείν/dokein'' (to teach). Later still, as the Church expanded to all continents and people geographical designators, such as ''Greek'', ''Russian'', etc. became common and were used in part to indicate which autocephalous group govern that particular congregation and the predominant language used. Now, because of the global nature of information and to place the Church in context to all other religions the term “Eastern Orthodox” has become the norm.
*[http://www.visit-chile.org/norte/h21.phtml Chilean tourist site for La Serena]
*[http://www.intimahinatravel.cl travel agency]
{{coor title dm|29|54|S|71|15|W|region:CL_type:city}}
[[Category:Cities in Chile]]
=== "New" and "Old Calendarists" ===
[[Category:Communes of Chile]]
The Church itself uses a number of terms very specifically to distinguish certain movements within its current structure. Because of the adoption by part of the church of the [[Gregorian calendar]] the terms [[Revised Julian Calendar|New Calendarist]] and [[Old Calendar|Old Calendarist]] are occasionally used to distinguish between those parts of the Church that use the newly introduced Gregorian calendar and the original [[Julian Calendar|Orthodox calendar]]. Similarly the terms “Modernist” and “Traditionalist” also appear.
[[Category:Capitals of Chilean regions]]
[[Category:Settlements established in 1544]]
[[Category:Cities and towns in Coquimbo Region]]
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=== "True" and "Genuine" ===
[[es:La Serena (Chile)]]
The term “True” or “Genuine” is sometimes added to emphasize ones traditionalist status. Likewise the terms “Moderate” and “Radical” are used to distinguish those traditionalists who are acting within canonical boundaries and those who have voluntarily broken ties with the rest of the church. Such terms come and go as the conflicts are ultimately resolved.
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[[it:La Serena]]
=== "Living Continuity" ===
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The term "living continuity" or similar terms are often used within the Orthodox Church to describe the Church's belief that it ''is'' the original church. In otherwords, that the Orthodox Church is the Christian Church hence the term 'continuity'. The Orthodox Church also believes that it not only preserves the original Christian faith but that the Christian faith is alive and still growing within the Orthodox Church, hence the term 'living'.
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==Beliefs==
[[pt:La Serena]]
{{main article|Eastern Orthodox theology}}
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===Trinity===
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Orthodox Christians believe in a [[monotheism|single God]] who is both three and one (triune). The Father is the eternal source of the Godhead, from whom the Son is begotten eternally and also from whom the Holy Spirit proceeds eternally. The Holy [[Trinity]] is three unconfused, distinct, divine persons (''[[hypostasis|hypostases]]''), with no overlap or [[modalism|modality]] among them, who share one divine [[essence]] (''ousia'')—uncreated, immaterial and [[eternity|eternal]].<ref>Ware, pp. 208-211</ref> Orthodox doctrine regarding the Holy Trinity is summarized in the [[Nicene Creed]].<ref>Ware p. 202</ref>
In discussing God's relationship to his creation it is necessary to understand a [[Essence-Energies distinction|distinction]] between God's eternal essence which is totally transcendent and his ''uncreated energies'' which is how he reaches us. It is also necessary to understand that this is an artificial distinction, not a real one. The God who is transcendent and the God who touches us are one and the same<ref>Ware pp. 67-69</ref>
===Sin, salvation and the incarnation===
Human nature, before [[Fall of Man|the fall]] was pure and innocent. When [[Adam and Eve]] disobeyed God in the Garden of Eden, they introduced a new element into human nature (i.e. sin and corruption). This new state prevented man from participation in the Kingdom of Heaven. The Orthodox believe that all people prior to Christ went to Hades (Hell or Limbo, which is understood differently than other christians). When Christ became God incarnate on Earth, he changed human nature by uniting the human and the Divine; for this Christ is often called "The New Adam". By his participation in human life, death, and resurection he sanctified the means whereby we could be restored to our original purity and regain heaven. This is what the Orthodox call salvation; salvation from the condemnation of the original sin of Adam and thus, the fate of hell. Christ’s salvific act worked retroactively back to the beginning of time thus saving all the rightous people who went to hell, including Adam and Eve.
===Resurrection===
<!-- Unsourced image removed: [[Image:The Ressurection of Christ.jpg|thumb|150px|left|Christ descending into Hell and freeing the souls that were there]] -->
[[Image:Russian Resurrection icon.jpg|left|thumb|[[16th century]] [[Russian Orthodox Church|Russian Orthodox]] icon of the Resurrection]]The [[Resurrection of Jesus|Resurrection]] of Christ is the central event in the [[Eastern Orthodox Church calendar|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 [[Hell]], rescued all the souls held there through sin; and then, because Hell could not restrain the infinite God, rose from the dead, thus saving all mankind. Through these events, he released mankind from the bonds of Hell and then came back to the living as man and God. That each individual human may partake of this immortality, which would have been impossible without the Resurrection, is the main promise held out by God in his [[New Testament]] with mankind, according to Orthodox Christian tradition.
Every holy day of the Orthodox liturgical year relates to the Resurrection directly or indirectly. Every Sunday of the year is dedicated to celebrating the Resurrection. In the liturgical commemorations of the [[Passion of Christ]] during [[Holy Week]] there are frequent allusions to the ultimate victory at its completion.
===Bible, holy tradition, and the patristic consensus===
<!-- Unsourced image removed: [[Image:Peter&Paul.jpg|thumb|200px|Saints Peter & Paul]] -->The Orthodox Church considers itself to be the original Church founded by Christ and His apostles.<ref>Ware, p. 8</ref> 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''.<ref>Ware, pp. 195-196</ref> The primary witness to Holy Tradition is the [[Bible]], texts written or approved by the apostles to record revealed truth and the early history of the Church. Because of the Bible's apostolic origin, it is regarded as central to the life of the Church.
The Bible is always interpreted within the context of Holy Tradition, which gave birth to it and canonized it. Orthodox Christians maintain that belief in a doctrine of ''[[sola scriptura]]'' would be to take the Bible out of the world in which it arose. Orthodox Christians therefore believe that the only way to understand the Bible correctly is within the Orthodox Church.<ref>Ware, pp. 199-200</ref>
Other witnesses to Holy Tradition include the liturgy of the Church, its [[iconography]], the rulings of the [[Ecumenical council]]s, 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 the whole consensus of them together will give one a proper understanding of the Bible and Christian doctrine.<ref>Ware, pp. 202-207</ref>
===The Theotokos and the Saints===
[[Image:Vladimirskaya.jpg|thumb|150px|The [[Theotokos of Vladimir]], one of the most venerated of Orthodox Christian icons of the [[Blessed Virgin Mary|Virgin Mary]].]]
The Eastern Orthodox Church believes that death and the separation of body and soul to be unnatural; a result of man’s fall. They also feel that the congregation of the Church comprises both the living and the dead. All members of the Church who are 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 to us as particularly good examples for us to learn from either their teachings or their lives. When a Saint is revealed and ultimately recognized by a large portion of the Church a service of official recognition ([[canonization|glorification]]) is celebrated for the saint. This does not “make” the person a saint, it merely recognizes him and announces it to the rest of the Church. A day is prescribed for the saint’s celebration, hymns are composed, and icons are painted. 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. <ref>Ware, pp. 255-256</ref>
Preëminent among the saints is the [[Blessed Virgin Mary|Virgin Mary]], the [[Theotokos]] ("birthgiver of God"). The Theotokos was chosen by God and freely cooperated 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 100% God and 100% 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 giving birth to God incarnate, that she was not harmed, that she felt no pain, and that she remained forever a virgin. Because of her unique place in salvation history, she is honored above all other saints and especially venerated for the great work that God accomplished through her. <ref>Ware, pp. 257-258</ref>
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 saints' [[relics]], often including healing from disease and injury. The veneration and miraculous nature of relics continues from Biblical times. <ref>Ware, p. 234</ref>
== Eschatology ==
The Orthodox believe that when a person dies his soul is “temporarily” separated from his body. Though it may linger for a short period on Earth, it is ultimately escorted either to heaven or hell. The soul’s experience of either of these states is only a “foretaste” until the Final Judgment<ref>[http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm The Longer Catechism of The Orthodox, Catholic, Eastern Church], an Eastern Orthodox catechism from 1830. Start with item 366 or 372.</ref>. The Orthodox believe that the state of the soul in hell can be changed by the love and prayers of the righteous up until the last judgment; while Roman Catholics maintain that prayers only can benefit the righteous in purgatory (which the Orthodox do not believe in) and Protestants generally do not pray for the dead at all.<ref>[http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm The Longer Catechism of The Orthodox, Catholic, Eastern Church], an Eastern Orthodox catechism. Item 377.</ref>.
The Orthodox are not [[dispensationalism|dispensationalists]] and tend to ignore most speculation concerning the “End of the World” as meaningless to ones own current spiritual state, and in fact, the Apocalypse (Revelations) is the only biblical text never read in church. Nevertheless, the Orthodox believe that after the final judgement:
*all souls will be reunited with their resurrected bodies
*that all souls will fully experience their spiritual state
*that having been perfected, humankind will forever progress towards a deeper and fuller love of God, which equates with eternal happiness
*that hell, though often described in metaphor as punishment, is not inflicted by God, but rather is the soul’s inability to participate in God’s infinite love which is rained down on everyone.
==Traditions==
===Art and architecture===
====Church buildings====
{{main|Orthodox church (building)}}
[[Image:Svetitskhoveli1.jpg|250px|thumb|One of the oldest Orthodox churches [[Svetitskhoveli Cathedral]] in Georgia]]
The church building has many symbolic meanings; 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. Because of this, most Orthodox Churches are rectangular in design. Another popular shape, especially for churches with large choirs is [[cruciform]] or cross-shaped. Architectural patterns may vary in shape and complexity, with chapels sometimes added around the main church, or triple altars (Liturgy may only be performed once a day on any particular altar), but in general, the symbolic layout of the church remains the same.
The Church building is divided into three main parts: the [[narthex]] ([[Vestibule (Architecture)|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 either 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. In some churches men stand on the right and women on the left. There may be a choir area on either side or in a loft in back. There is usually a dome in the ceiling with an icon of Christ depicted as Ruler of the Universe (Pantocratoros). At the 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 “Beautiful Gate” through which only the clergy may pass. There are access doors on either side usually with icons of the Archangels on them. In the center of the sanctuary is the Altar. Orthodox priests, when standing at the altar face away from the congregation (They face East). The sanctuary contains all the necessary implements for conducting the various services.
====Icons====
[[Image:fedorovskaya.jpg|right|thumb|[[Our Lady of St. Theodore]], the protectress 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 the person 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 worn, and background details). Icon painting, in general, is not an opportunity for artistic expression, though each iconographer brings his own 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, idiosyncratic and creative traditions of Western European religious art are largely lacking in Orthodox iconography before the 17th century, when Russian icon painting was strongly influenced by religious paintings and engravings from both Protestant and Catholic Europe. Greek icon painting also began to take on a strong romantic 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 strong trend of returning to the more traditional and symbolic representations.[[Image:Orthodox prayer corner.jpg|left|thumb|250px|A fairly elaborate Orthodox Christian prayer corner as would be found in a private home]]
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 [[relief]]s, however, became common during the [[Byzantine art|Byzantine]] period and lead 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.
Icons are not considered by the Orthodox to be idols or objects of worship. The parameters of their usage was clearly spelled out by the 6th ecumenical council. Justification for their usage utilizes the folowing logic: Before Christ God took human form no material depiction was possible and therefore blasphemous even to contemplate. Once Christ became human, he was able to be depicted. And because he is God, it is justified to hold in ones 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, honor or veneration of the icon always passes to its archetype. Following this reasoning through, our veneration of the glorified human Saint made in God's image, 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.<ref>Ware p. 271</ref> Most Orthodox homes have a area set aside for family prayer, usually an eastern facing wall, where are hung many icons.
Icons are often illuminated with a candle or oil lamp. (Beeswax for candles and olive oil for lamps are preferred because they are natural and burn cleanly.) Besides the practical purpose of making icons visible in an otherwise dark church, both candles and oil lamps symbolize the Light of the World which is Christ.
Tales of miraculous icons that moved, spoke, cried, bled, or gushed fragrant myrrh 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 icons' miraculous nature is found not in the material, but in the glory of the saint who is depicted in the icon. The icon is a window, in the words of St Paul Florensky, that actually participates in the glory of what it represents. This is why several icons are believed to bleed myrrh, which is a physical manifestation of the uncreated holy spirit.
Some of the most venerated Russian Orthodox icons are treated in separate articles.
See also [[:Category:Eastern Orthodox icons|Eastern Orthodox icons]].
[[Image:Orthodoxcross.png|thumb|The Three-Bar Orthodox Cross.]]
====The Cross====
Depictions of the [[Christian Cross|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, however, instead of the Latin acronym '''[[INRI]]''' (''Iesus Nazarenus Rex Iudaeorum'', meaning "Jesus of Nazareth, King of the Jews") the Greek '''INBI''' or its Slavonic equivalent '''ІНЦІ''' is used. It is not uncommon, however, for this to be replaced or amplified by the phrase "The King of Glory" in order to answer Pilate's mocking 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. First of all, there is enough evidence to show that there was a small wooden platform for the crucified to stand on in order to support his weight; in Christ's case his feet were nailed side by side to this platform with one nail each in order to prolong the torture of the cross. Evidence for this idea comes mainly from two sources, biblical (that in order to cause the victim to die faster their legs were broken so they could not support their weight and would strangle) and tradition (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 that the nailed hands of a body crucified in the manner often shown in modern secular art would not support the weight 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.
In [[Unicode]], this cross is U+2626 (<font size="+3">{{unicode|☦}}</font>). This is backward in most common Unicode fonts.
===Services===
:''Main article: [[Canonical_Hours#Eastern_Orthodox_and_Greek-Catholic_usage|Divine Services]]''
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 by the clergy. Services cannot properly be conducted by a single person, but must have at least one other person present (i.e. a Priest and a Chanter). Usually, all of the services are conducted on a daily basis only in monasteries while parish churches might only do the services on the weekend. The services can be conducted at their traditional times of the day, or on special feast days served all together (Agripnia) from late at night till early the next morning. Services, especially the Divine Liturgy can only be performed once a day on an altar (some churches have multiple altars in order to accommodate multiple services). Traditionally the services follow the following schedule:
*[[Vespers]] – (Greek ''Hesperinos'') Sundown, the beginning of the liturgical day.
*[[Compline]] (Greek ''Apodipnon'', lit. "After-supper") – After the evening meal prior to bedtime.
*[[Matins]] (Greek ''Orthros'') – First service of the morning. Usually starts before sunrise.
*[[Canonical Hours|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.
These services are conceived of as sanctifying the times during which they are celebrated. They consist to a large degree of readings from the [[Psalms|Psalter]] with introductory prayers, [[troparion|troparia]], and other prayers 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 they are celebrated in an extended form.
The [[Divine Liturgy]] is the celebration of the [[Eucharist]]. Although it usually stands between the 6th and 9th hours, it is considered to occur outside the normal time of the world and is not a sanctification of it. It is also common, on special feast days of the church to celebrate all the services consecutively and to do this from late in the evening on the eve of the feast to early in the morning on the day of the feast itself. This variation is called ''Agripnia'' and can last many hours. Because of its festal nature it is usually followed by a breakfast feast shared together by the congregation. Although it may be celebrated on most days, there has never been a tradition of its daily celebration in parish churches.
Liturgies may not be celebrated Monday through Friday during the penetential season of Great Lent due to their festive character. Since intensified prayer and more frequent reception of [[communion]] is nevertheless considered particularly beneficial at that time, the [[Liturgy of the Presanctified Gifts]] is often celebrated on Wednesdays and Fridays of that period. This is a solemn Vespers combined with the distribution of Eucharistic elements consecrated and reserved from the previous Sunday.
====Chanting====
Orthodox services are sung nearly in their entirety. Services consist in part of a dialog between the clergy and the people (often represented by the choir or the Psaltis (Cantor). In each case the text is 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. 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.<ref>Ware, p. 238</ref> It is common, especially in the United States, for a choir to learn many different styles and to mix them, singing one response in Greek, then English, then Russian, etc.
====Incense====
As part of the legacy handed down from its Jewish roots [[incense]] is used during all services in the Eastern Orthodox Church. It is burned as an offering of worship to God even as it was done in the Jewish temple. Traditionally, the base of the incense used is the resin of [[Boswellia thurifera]], also known as frankincense, but the resin of fir trees has been 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, Revelation 8:4). The incense is burned in an ornate golden censer that hangs at the end of Three chains representing the Trinity. In the Greek tradition there are 12 bells hung along these chains representing the 12 apostles; the Slavic churches usually do not have bells. 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.
==Mysteries==
In the Orthodox Church you will often hear the term “Mystery” or “The Mysteries”. While it is understood that God theoretically can do anything instantly and invisibly, it is also understood that for the sake of our mental limitations he chooses to use material substance as a medium in order to reach us. The limitations are ours, not his. Matter is not considered to be evil by the Orthodox. Water, Oil, Bread, Wine, etc. all are means by which we can connect with God. How this process works is a “Mystery”. These Mysteries have been surrounded with prayer and symbolism so that their true meaning will not be forgotten. Among these are Communion (the most direct connection), confession, baptism, anointing with oil, etc. The term also properly applies to an act as simple as lighting a candle, burning incense, and praying or asking God to bless one's food.<ref>Ware pp. 274-277</ref>
===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 [[Holy water|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.<ref>Ware pp. 277-278</ref> 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 properly baptized into the Orthodox Church. 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. The modern practice of receiving converts who were baptized in other Christian churches by Chrismation is not generally accepted by the majority of the Church.
Properly, the mystery of baptism is administered by bishops and priests; however, in emergencies any Orthodox Christian can baptize.<ref>Ware p. 278</ref> 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]]) is the mystery by which a person, who has been baptized is granted the gift of the [[Holy Spirit]] through anointing with Holy [[Chrism]].<ref>Ware pp. 278-9</ref> 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.<ref>Harakas pp. 56-7</ref> 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]].<ref>Ware p. 279</ref>
A baptized and chrismated Orthodox Christian is a full member of the Church, and may receive the Eucharist regardless of age.<ref>Ware p. 279</ref>
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.<ref>Harakas p. 57</ref>
===Fasting===
There are spiritual, symbolic, and even practical reasons for [[Fasting]]. In the fall from Paradise man became possessed of a carnal nature; he adopted carnal practices. Through fasting, the Orthodox attempt to recapture Paradise in their lives by refraining from those carnal practices. In general fasting refers to abstaining from meat, fish, dairy, and other animal products; and for symbolic reasons olive oil and wine during certain preparatory periods on the church calendar. This abstinence traditionally also applies to sexual relations between partners. Fasting is not generally viewed as a hardship, but rather a privilege and joy in preparing for the coming “Feast Day”. For greater spiritual impact, some choose, for a short period to go without food completely. A complete three day fast at the beginning and end of a fasting period is not unusual and longer fasts are not uncommon, though usually only practiced in monasteries. There are those who see fasting as an exercise in self-denial and Christian obedience that serves to rid the believer of his or her ''passions'' (what most modern people would call "addictions"). These often low-intensity and hard-to-detect addictions to food, television or other entertainments, sex, or any kind of self-absorbed pleasure-seeking are seen as some of the most significant obstacles for man seeking closeness to God. Through struggling with fasting the believer comes face to face with the reality of his condition — the starting point for genuine repentance. All Orthodox Christians are expected to fast following a prescribed set of guidelines. However, there are circumstances where a dispensation is allowed (those who are pregnant or infirm).
The time and type of fast is generally uniform for all Orthodox Christians; the times of fasting are part of the ecclesiastical calendar. There are four major fasting periods during the year. They are:
*The ''[[Nativity Fast]]'' (Advent or [[Winter Lent]]) which is the 40 days preceding the [[Nativity]] of Christ ([[Christmas]]).
*''[[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 2 to 6 weeks on the Old Calendar. It begins on Monday following the first Sunday after [[Pentecost]] and extends to the feast day of Saints Peter and Paul on [[June 29]]. Since the date of Pentecost depends on that of Pascha, and Pascha is determined on the Julian Calendar, this fast can disappear completely under New Calendar observance. This is one of the objections raised to the New Calendar.
*The two-week long Fast preceding the ''[[Dormition of the Theotokos]]'' (repose of The Virgin Mary).
Orthodox Christians also fast on every Wednesday in commemoration of Christ's betrayal by [[Judas Iscariot]], and on every Friday in commemoration of his [[crucifixion]]. Monastics often include Mondays as a fast day in imitation of the [[Angels]] who are commemorated on that day in the weekly cycle, since they neither eat nor drink. Orthodox Christians who expect to receive [[Eucharist]] on a certain day do not eat or drink at all from midnight of that day until after taking communion; a similar total fast is expected to be kept on [[Good Friday|Great Friday]] and [[Holy Saturday]] for those who can do so. There are other individual days observed as fasts no matter what day of the week they fall, such as the Beheading of St. [[John the Baptist]] on [[August 29]] and the [[Feast of the Cross#September 14|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 Resurrectional observances respectively. On those days wine and oil are therefore 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 four weeks during the year where there is no fasting even on Wednesday and Friday. The weeks following Pascha, Pentecost, and the Nativity are "fast-free" in celebration of the feasts. There is also no fasting for week following the Sunday of the [[Pharisee and the Publican|Publican and the Pharisee]], one of the preparatory Sundays for Great Lent. This is done so that no one can imitate the Pharisee's boast that he fasts for two days out of the week, for that one week at least.
The number of fast days varies each year, but in general the Orthodox Christian can expect to spend over half the year fasting at some level of strictness.
It is considered a greater sin to advertise one's fasting than to not participate in the fast. Fasting is a purely personal communication between the Orthodox and God, and in fact has no place whatsoever in the public life of the Orthodox Church. If one has responsibilities that cannot be fulfilled because of fasting, then it is perfectly permissible not to fast.
===Almsgiving===
"[[Almsgiving]]" refers to any charitable giving of material resources to those in need. Along with ''prayer'' and ''fasting'', it is considered a pillar of the personal spiritual practices of the Orthodox Christian tradition. Almsgiving is 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===
<!-- Unsourced image removed: [[Image:Chalice.jpg|left|100px]] -->The [[Eucharist]] is at the center of Orthodox Christianity. In practice, it is the partaking of the Body and Blood of Christ 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 Eastern Orthodox Church has never described exactly how this occurs, or gone into the detail that the Roman Catholic and Protestant churches have 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 and sacrament.<ref>Ware pp. 283-285</ref>
Communion is given only to baptized, chrismated Orthodox Christians who have prepared by fasting, prayer, and confession. The priest will administer the Gifts with a spoon directly into the recipient's mouth from the chalice.<ref>Ware p. 287</ref> From baptism young infants and children are carried to the chalice to receive Holy Communion.<ref>Ware p. 279</ref>
It is the opinion of some traditionalists that frequent communion is dangerous spiritually if it reflects a lack of piety in approaching the most significant of the Mysteries, which would be damaging to the soul.{{Fact|date=February 2007}} However, many spiritual advisors advocate frequent reception as long as it is done in the proper spirit and not casually, with full preparation and discernment. Frequent reception is more common now than in recent centuries.<ref>Ware p. 287</ref>
===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 [[baptism]]s, confess their sins to God before their spiritual father or mother if in a womens monestary (spiritual fathers are often a priest, but can be anyone, male or female, who has a blessing to hear confessions although such blessings are infrequently given and usually only in monastic communities), who offers spiritual guidance to assist the individual in overcoming their sin. The penitent then has his or her parish priest read the prayer of repentance over them, asking God for forgiveness and confirming it with a blessing. 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]], 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 affect its cure. Though it sounds harsh, temporary excommunication is fairly common (The Orthodox require a fairly high level of purity in order to commune, therefore certain sins make it necessary for the individual to refrain from communing for a period). Because confession and repentance are required in order to raise the individual to a level capable of communing (though no one is truly worthy), and 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===
{{further|[[Marriage in the Eastern Orthodox Church]]}}
Marriage, within the Orthodox Church is seen as an act of God in which he sanctifies the joining of two people into one. First and foremost this joining is seen as a dispensation allowed by God for the mutual comfort and support of the individuals involved. While procreation and the perpetuation of the species is seen as important, what is more important is the bond of love between the two individuals as this is a reflection of our ultimate union with God. There is no such thing as divorce in the Orthodox Church although the Church does recognize at the same time that couples do separate. It remains the decision of ones Bishop if they should desire to marry again if they will be permitted to do so. Generally widows may remarry as well as some divorced. A person is never permitted to be married more than three times or to remarry after a second divorce. A man is not permitted to be a priest if he or his wife have ever been divorced. If a person is undergoing a second marriage because of a divorce the sacrament is different and contains prayers or repentance for the first failed marriage. A person is not excommunicated because of divorce.
The Mystery of Marriage in the Orthodox Church has two distinct parts: The Betrothal and The Crowning.
The Betrothal includes: The exchange of the rings, the procession, the declaration of intent and 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. Finally there is the Greeting of the Couple.
===Monasticism===
<!-- Image with unknown copyright status removed: [[Image:OrthodoxMonks.jpg|thumb|200px|left|Orthodox Monks at prayer in their monastery church.]] -->
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." ([[Gospel of Mark|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, schoolteaching, and other such work is therefore usually left to laypeople.
[[Image:megaloschema.jpg|thumb|200px|Right|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. Hermits might be associated with a larger monastery but living in seclusion some distance from the main compound, and in such cases the monastery will see to their physical needs while disturbing them as little as possible. They often live in the most extreme conditions and practice the strictest asceticism. In order to become a hermit, it is necessary for the monk or nun to prove themselves to be worthy enough to their superior clergy. In between are those in ''semi-eremetic'' 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 ''kyriakon'', for liturgical observances.
The spiritual insight gained from their ascetical struggles make monastics preferred for missionary activity. Bishops are often chosen from among monks, and those who are not generally receive the monastic tonsure before their consecrations.
Many (but not all) Orthodox [[seminary|seminaries]] are attached to monasteries, combining academic preparation for [[Holy Orders|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 deaconate are called ''hierodeacon'' (deacon-monk). Not all monks live in monasteries, some hieromonks serve as priests in parish churches thus practising "monasticism in the world".
For the Orthodox, ''Father'' is the correct form of address for monks who have been tonsured to the rank of Stavrophore or higher, while Novices and Rassophores are addressed as ''Brother''. Similarly, ''Mother'' is the correct form of address for nuns who have been tonsured to the rank of Stavrophore or higher, while Novices and Rassophores 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.
===Holy Orders===
[[Image:Orthodox clergy.jpg|left|thumb|200px|Orthodox clergy at All Saints Antiochian Orthodox Church, Raleigh, NC (L to R): priest, two deacons, bishop]]
Since its founding, the Church spread to different places, and the leaders of the Church in each place came to be known as ''episkopoi'' (overseers, plural of ''episkopos'', overseer — Gr. {{polytonic|ἐπίσκοπος}}), which became "[[bishop]]" in English. The other [[Holy Orders|ordained]] roles are ''presbyter'' (Gr. {{polytonic|πρεσβύτερος}}, elder), which became "prester" and then "[[priest]]" in English, and ''diakonos'' (Gr. {{polytonic|διάκονος}}, servant), which became "[[deacon]]" in English (see also [[subdeacon]]). There are numerous administrative positions in the clergy that carry additional titles. In the Greek tradition, bishops who occupy an ancient See are called Metropolitan, 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 be archdeacons or protodeacons, as well. The position of deacon is often occupied for life. The deacon also acts as an assistant to a bishop.
The Orthodox Church has always allowed married priests and deacons, provided the marriage takes place before [[Holy Orders|ordination]]. In general, parish priests are to be married as they live in normal society (that is, "in the world" and not a monastery) where Orthodoxy sees marriage as the normative state. Unmarried priests usually live in monasteries since it is there that the unmarried state is the norm, although it sometimes happens that an unmarried priest is assigned to a parish. Widowed priests and deacons may not remarry, and it is common for such a member of the clergy to retire to a monastery (see [[clerical celibacy]]). This is also true of widowed wives of clergy, who often do not remarry and may become nuns if their children are grown. Bishops are always [[clerical celibacy|celibate]]. Although Orthodox consider men and women equal before God ([[Epistle to Galatians|Gal.]] 3:28), only men who are qualified and have no canonical impediments may be ordained bishops, priests, or deacons.
===Anointing with holy oil===
Anointing, or Holy Unction, is one of the many mysteries administered by the Orthodox Church. The Mystery is far more common in the Orthodox Church than it had traditionally been in the Roman Catholic Church (until recent years). In both Churches today it is not reserved for the dying or terminally ill, but for all in need of spiritual or bodily healing. In Orthodoxy, however, it is also offered annually on [[Holy Wednesday|Great Wednesday]] to all believers. 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 Holy Unction is based on [[Epistle of James|James]] 5:14-15:
<blockquote>''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.''</blockquote>
==History==
===Early Church===
<!-- Unsourced image removed: [[Image:40martyrs.jpg|thumb|200px|left|The 40 Martyrs of Sebastia]] -->[[Christianity]] first spread in the predominantly [[Greek language|Greek]]-speaking eastern half of the [[Roman Empire]]. [[Paul of Tarsus|Paul]] and the [[Twelve Apostles|Apostles]] traveled extensively throughout the Empire, establishing Churches in major communities, with the first Churches appearing in [[Antioch]], [[Alexandria]], and [[Jerusalem]], and then the two political centres of [[Rome]] and [[Constantinople]]. Orthodox believe an [[Apostolic Succession]] was established; this played a key role in the Church's view of itself as the preserver of the Christian community. Systematic persecution of Christians stopped in [[313]] when [[Roman Emperor|Emperor]] [[Constantine I of the Roman Empire|Constantine the Great]] proclaimed the [[Edict of Milan]]. From that time forward, the [[Byzantine Emperor]] exerted various degrees of influence over the church (see [[Caesaropapism]]){{Fact|date=March 2007}}. This included the calling of the [[Ecumenical Council]]s to resolve disputes and establish church [[dogma]] on which the entire church would agree. Sometimes [[Patriarch]]s (often of [[Constantinople]]) were deposed by the emperor; at one point emperors sided with the [[iconoclasm|iconoclasts]] in the eighth and ninth centuries.
=== Ecumenical councils ===
Several [[Ecumenical Council]]s were held between 325 (the [[First Council of Nicaea]]) and 787 (the [[Second Council of Nicaea]]), which to Orthodox constitute the definitive interpretation of Christian dogma. Orthodox thinking differs on whether the [[Fourth Council of Constantinople|Fourth]] and [[Fifth Council of Constantinople|Fifth]] Councils of Constantinople were properly Ecumenical Councils, but the majority view is that they were merely influential, and not bindingly dogmatic.
Orthodox Christian culture reached its golden age during the high point of [[Byzantine Empire]] and continued to flourish in [[Russia]], after the [[fall of Constantinople]]. Numerous [[autocephalous]] churches were established in [[Eastern Europe]] and [[Slavic peoples|Slavic]] areas.
The Orthodox churches with the largest number of adherents in modern times are the [[Russian Orthodox Church|Russian]] and the [[Romanian Orthodox Church|Romanian]] Orthodox churches. The most ancient of the Orthodox churches of today are the Churches of [[Orthodox Church of Constantinople|Constantinople]], [[Orthodox Church of Alexandria|Alexandria]] (which includes all of [[Africa]]), [[Georgian Orthodox Church|Georgia]], [[Antiochian Orthodox Church|Antioch]], and [[Orthodox Church of Jerusalem|Jerusalem]].
===Roman/Byzantine Empire===
Several doctrinal disputes from the 4th century onwards led to the calling of [[Ecumenical council]]s. 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 having its own Patriarch (Pope). 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 Greek Catholic Church|Melkite Catholics]] of Antioch], and are today known as the [[Greek Orthodox Church of Alexandria]], currently led by [[Patriarch Theodore II of Alexandria|Patriarch Theodore II]]. 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]]) into the [[Greek Orthodox Church of Antioch]] and the [[Syriac Orthodox Church]].
Those who disagreed with the Council of Chalcedon are sometimes called "[[Oriental Orthodoxy|Oriental Orthodox]]" to distinguish them from the Eastern Orthodox, who accepted the Council of Chalcedon. Oriental Orthodox are also sometimes referred to as "[[monophysite]]s", "non-Chalcedonians", or "anti-Chalcedonians", although today the Oriental Orthodox Church denies that it is monophysite and prefers the term "[[miaphysite]]", to denote the "joined" nature of Jesus. Both the Eastern Orthodox and Oriental Orthodox churches formally believe themselves to be the continuation of the true church and the other fallen into heresy, although over the last several decades there has been some reconciliation.
In the 530s the [[Hagia Sophia|Church of the Holy Wisdom]] (Hagia Sophia) was built in [[Constantinople]] under emperor [[Justinian I]].
===Seven ecumenical councils===
<!-- Unsourced image removed: [[Image:Fathers-7-Councils.jpg|thumb|200px|right|The Fathers of the 7th Ecumenical Council]] -->
Eastern Orthodox Christianity recognizes only these seven [[ecumenical council]]s.
#The [[First Ecumenical Council|first]] of the Seven Ecumenical Councils was that convoked by the Roman Emperor Constantine at Nicea in 325, condemning the view of Arius that the Son is a created being inferior to the Father.
#The [[Second Ecumenical Council]] was held at Constantinople in 381, defining the nature of the Holy Spirit against those asserting His inequality with the other persons of the Trinity.
#The [[Third Ecumenical Council]] is that of Ephesus in 431, which affirmed that Mary is truly "Birthgiver" or "Mother" of God (''[[Theotokos]]''), contrary to the teachings of Nestorius.
#The [[Fourth Ecumenical Council]] is that of Chalcedon in 451, which affirmed that Jesus is truly God and truly man, without mixture of the two natures, contrary to Monophysite teaching.
#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.
#The [[Sixth Ecumenical Council]] is the third of Constantinople in 681; it declared that Christ has two wills of his two natures, human and divine, contrary to the teachings of the Monothelites.
#The [[Seventh Ecumenical Council]] was called under the Empress Regent Irene in 787, known as the second of Nicea. It affirmed the making and veneration of [[icon]]s, while also forbidding the worship of icons and the making of three-dimensional statuary. It reversed the declaration of an earlier council that had called itself the Seventh Ecumenical Council and also nullified its status (see separate article on [[Iconoclasm]]). That earlier council had been held under the iconoclast Emperor [[Constantine V]]. It met with more than 340 bishops at Constantinople and Hieria in 754, declaring the making of icons of Jesus or the saints an error, mainly for Christological reasons.
===Oriental Orthodoxy===
As noted above, Eastern Orthodoxy strives to keep the faith of the aforementioned seven [[ecumenical council|Ecumenical Councils]]. In contrast, the term "[[Oriental Orthodoxy]]" refers to the churches of [[Eastern Christianity|Eastern Christian]] traditions that keep the faith of only the first three ecumenical councils — the [[First Council of Nicaea]], the [[First Council of Constantinople]] and the [[Council of Ephesus]] — and rejected the [[dogmatic definition]]s of the [[Council of Chalcedon]]. Thus, "Oriental Orthodox" churches are distinct from the churches that collectively refer to themselves as "Eastern Orthodox". As well, there are the "[[Nestorianism|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 outsider's term for a tradition that predated the influence of Nestorius. Thus, "Persian Church" is a more neutral term.
===Great Schism===
{{main|East-West Schism}}
In the 11th century the [[East-West Schism|Great Schism]] took place between [[Rome]] and [[Constantinople]], which led to separation of the Church of the West, the Roman Catholic Church, and the Eastern Orthodox Church. There were doctrinal issues like the [[filioque clause]] and the authority of the [[Pope]] involved in the split, but these were exacerbated by cultural and linguistic differences between Latins and Greeks. Prior to that, the Eastern and Western halves of the Church had frequently been in conflict, particularly during periods of [[iconoclasm]] and the [[Photian schism]].
The final breach is often considered to have arisen after the capture and sacking of Constantinople by the [[Fourth Crusade]] in [[1204]]. The sacking of the [[Hagia Sophia|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; the apology was formally accepted by [[Patriarch Bartholomew of Constantinople]]. Many things that were stolen during this time: [[relic|holy relics]], riches, and many other items, are still held in various Western European cities, particularly [[Venice]].
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 [[New Rome|Third Rome]], as the cultural heir of Constantinople. Under Ottoman rule, the [[Orthodox Church of Constantinople|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 Eastern Orthodox subjects of the Empire. However, since the establishment of the secular nationalist [[Republic of Turkey]], the number of Orthodox in the Anatolian peninsula has sharply declined amidst complaints of Turkish governmental repression.
===Conversion of East and South Slavs===
[[Image:Vologda_Churches.jpg|thumb|200px|right|Orthodox churches in [[Vologda]], Russia]]
In the ninth and tenth centuries, Orthodoxy made great inroads into [[Eastern Europe]], including [[Kievan Rus']]. This work was made possible by the work of the Byzantine [[Christian saint|saint]]s [[Saint Cyril|Cyril]] and [[Saint Methodius|Methodius]]. When Rastislav, the king of Moravia, asked Byzantium for teachers who could minister to the Moravians in their own language, Byzantine emperor Michael III chose these two brothers. As their mother was a Slav from the hinterlands of Thessaloniki, Cyril and Methodius spoke the local [[Slavonic languages|Slavonic]] vernacular and 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]].
Methodius later went on to convert the [[Serbs]]. Some of the disciples, namely St. Kliment, St. Naum who were of noble [[Bulgarians|Bulgarian]] descent and St. Angelaruis, returned to [[Bulgaria]] where they were welcomed by the Bulgarian [[Tsar]] [[Boris I of Bulgaria|Boris I]] who viewed the Slavonic liturgy as a way to counteract Greek 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 [[Bulgarian language|Slavonic language]] as the official language of the church and the state. The success of the conversion of the Bulgarians facilitated the conversion of other East [[Slavic peoples]], most notably the [[Rus' (people)|Rus']], predecessors of [[Belarusians]], [[Russians]], and [[Ukrainians]].
The missionaries to the East and South Slavs had great success in part because they used the people's native language rather than [[Latin]] as the Roman priests did, or [[Greek language|Greek]]. Today the [[Russian Orthodox Church]] is the largest of the Orthodox Churches.
===Church in North America===
[[Image:St Tikhons Monastery.jpg|left|thumb|200px|St. Tikhon's Russian Orthodox Monastery in [[South Canaan Township, Pennsylvania|South Canaan, Pennsylvania]]]]
Russian traders settled in Alaska during the 1700s, and Greek laborers, brought in by a British adventurer and entrepreneur, formed a colony in what is now New Smyrna, Florida beginning in 1754. In 1740, a [[Divine Liturgy]] was celebrated on board a Russian ship off the Alaskan coast. In 1794, the [[Russian Orthodox Church]] sent missionaries -- among them Saint [[Herman of Alaska]] -- to establish a formal mission in [[Alaska]]. Their missionary endeavors contributed to the conversion of many Alaskan natives to the Orthodox faith. A diocese was established, whose first bishop was Saint [[Innocent of Alaska]]. The headquarters of this North American Diocese of the Russian Orthodox Church was moved from Alaska to California around the mid-19th century.
It was moved again in the last part of the same century, this time to New York. This transfer coincided with a great movement of Uniates to the Orthodox Church in the eastern United States. This movement, which increased the numbers of Orthodox Christians in America, resulted from a conflict between [[John Ireland (archbishop)|John Ireland]], the politically powerful Roman Catholic [[Archbishop]] of [[Roman Catholic Archdiocese of Saint Paul and Minneapolis|Saint Paul, Minnesota]]; and [[Alexis Toth]], an influential [[Ruthenian Catholic Church|Ruthenian Catholic]] priest. Archbishop Ireland's refusal to accept Fr. Toth's credentials as a priest induced Fr. Toth to return to the Orthodox Church of his ancestors, and further resulted in the return of tens of thousands of other Uniate Catholics in North America to the Orthodox Church, under his guidance and inspiration. For this reason, Ireland is sometimes ironically remembered as the "Father of the Orthodox Church in America." These Uniates were received into Orthodoxy into the existing North American diocese of the Russian Orthodox Church. At the same time large numbers of Greeks and other Orthodox Christians were also immigrating to America. At this time all Orthodox Christians in North America were united under the ''[[omophorion]]'' (Church authority and protection) of the Patriarch of Moscow, through the Russian Church's North American diocese. The unity was not merely theoretical, but was a reality, since there was then no other diocese on the continent. Under the aegis of this diocese, which at the turn of the century was ruled by Bishop (and future Patriarch) [[Tikhon of Moscow|Tikhon]], Orthodox Christians of various ethnic backgrounds were ministered to, both non-Russian and Russian; a Syro-Arab mission was established in the episcopal leadership of Saint [[Raphael of Brooklyn]], who was the first Orthodox bishop to be consecrated in America.
The Russian Orthodox Church was devastated by the [[Bolshevik Revolution]]. One of its effects was a flood of refugees from Russia to the [[United States]], [[Canada]], and [[Europe]]. Among those who came were Orthodox lay people, deacons, priests, and bishops. In [[1920]] [[Tikhon of Moscow|Patriarch Tikhon]] issued an ''[[ukase]]'' (decree) that ''dioceses'' of the Church of Russia that were cut off from the governance of the highest Church authority (i.e. the Patriarch) should continue independently until such time as normal relations with the highest Church authority could be resumed; and on this basis, the North American diocese of the Russian Orthodox Church (known as the "Metropolia") continued to exist in a ''de facto'' autonomous mode of self-governance. The financial hardship that beset the North American diocese as the result of the Russian Revolution resulted in a degree of administrative chaos, with the result that other national Orthodox communities in North America turned to the Churches in their respective homelands for pastoral care and governance. Between the World Wars the Metropolia coexisted and at times cooperated with an independent [[synod]] later known as [[Russian Orthodox Church Outside Russia]] (ROCOR), sometimes also called the Russian Orthodox Church Abroad. The two groups eventually went their separate ways. ROCOR, which moved its headquarters to North America after the Second World War, claimed but failed to establish jurisdiction over all parishes of Russian origin 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 resuming communication with Moscow in early 1960s, and being granted [[autocephaly]] in [[1970]], the Metropolia became known as the [[Orthodox Church in America]] (OCA, though referred to rarely as "TOCA"). [http://www.oca.org/MVhistoryintroOCA.asp?SID=1] [http://www.orthodoxwiki.org/ROCOR_and_OCA]. However, recognition of this autocephalic status is not universal, as the Ecumenical Patriarch (under whom is the [http://www.goarch.org 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 (Christian)|communion]] with the OCA.
[[Image:Monasterybulgariagn.jpg|thumb|300px|right|The [[Rila Monastery]], founded in the 10th century is the largest and most historically and culturally important Eastern Orthodox monastery in [[Bulgaria]]]] Today there are many Orthodox churches in the United States and Canada that are still bound to the Greek, Antiochian, or other overseas jurisdictions; in some cases these different overseas jurisdictions will have churches in the same U.S. city. However, there are also many "pan-orthodox" activities and organizations, both formal and informal, among Orthodox believers of all jurisdictions. One such organization is the [[Standing Conference of Orthodox Bishops in America]] (SCOBA), the Standing Conference of Canonical Orthodox Bishops in the Americas, which comprises North American Orthodox bishops from nearly all jurisdictions. (See [[list of Orthodox jurisdictions in North America]].)
In June of 2002, the [[Antiochian Orthodox Church]] granted self-rule to the [[Antiochian Orthodox Archdiocese of North America]]. Some observers see this as a step towards greater organizational unity in North America.
During the past 50 years there have come into existence in North America a number of Western Rite Orthodox parishes. These are sometimes labelled "[[Western Orthodox Church]]es," but this term is not generally used by Orthodox Christians of Eastern or Western rite. These are Orthodox Christians who use the Western forms of liturgy ([[Latin Rite]]s) yet are Orthodox in their theology. The Antiochian Orthodox Church and ROCOR both have Western Rite parishes.
{{PDFlink|[http://hirr.hartsem.edu/research/tab1b.pdf According to some estimates]|20.0 [[Kibibyte|KiB]]<!-- application/pdf, 20523 bytes -->}}, there are over 2000 Orthodox parishes in United States. Roughly half of these belong to [[Orthodox Church in America|OCA]], [[Eastern Orthodox|Greek]] and [[Antiochian Orthodox Church|Antiochian]] Orthodox Churches, and the rest are divided among other jurisdictions.
Estimates of the number of Eastern Orthodox adherents in North America vary considerably depending on methodology ( as well as the definition of the term "adherent" ) and generally fall in range from 1.2 million to 6 million.
Eastern Orthodoxy has had a history in [[Chinese Orthodox Church|China and East Asia]] as well.
===Church today===
[[Image:Eastern-orthodoxy-world-by-country.png|right|thumb|450px|Distribution of Eastern Orthodoxy in the world by country
{{legend|#CC7662|Dominant religion}}
{{legend|#E8AA30|Important minority religion (over 10%)}}]]
The various autocephalous and autonomous churches 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, with exceptions such as lack of relations between the [[Russian Orthodox Church Outside Russia]] (ROCOR) and the [[Russian Orthodox Church|Moscow Patriarchate]] (the Orthodox Church of Russia) dating from the 1920s and due to the subjection of the latter to the hostile [[Soviet Union|Soviet regime]]. However, attempts at reconciliation are being made between the ROCOR and the Moscow Patriarchate with the ultimate purpose of reunification. Further tensions exist in the philosophical differences between the New Calendarists and the Moderate Old Calendarists.
==See also==
* [[Eastern Orthodox liturgical calendar|Orthodox liturgical calendar]]
* [[Monasticism]]
* [[Hesychasm]]
* [[Orthodox Christianity]]
* [[Christianity]]
* [[Caesaropapism]]
* [[Orthodox]]
* [[Standing Conference of the Canonical Orthodox Bishops in the Americas|SCOBA]]
* [[History of Christianity]]
* [[History of the Balkans]]
* [[History of Europe]]
* [[History of the Middle East]]
* [[Old Believers]]
* [[Saint Catherine's Monastery, Mount Sinai]]
==Sources==
* ''The Orthodox Church''. Ware, Timothy. Pengiun 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)
==References==
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== External links ==
{{wikisourcecat}}
{{Commonscat|Orthodox Church}}
===Further reading===
* [[Orthodoxwiki:Main Page|OrthodoxWiki]]
* [http://www.orthodoxresearchinstitute.org/ Orthodox Research Institute]
* [http://www.hostkingdom.net/orthodox.html List of most patriarchates]
* [http://home.att.net/~sergei592/East.html The Orthodox Tradition]
*[http://www.saintsconstantineandelena.org/Liturgy/liturgy1.htm Orthodox Tradition and the Liturgy]
* [http://www.religionfacts.com/christianity/denominations/orthodoxy.htm Eastern Orthodox Christianity]
* [http://www.orthodoxlinks.info/ Directory of Orthodox Internet Resources]
*[http://www.lasvegasorthodox.com/library/index.html Orthodox Library: History, Doctrine, Practices, Saints]
* [http://www.slocc.com/orthodoxy/ Background information on the Orthodox Church]
* [http://orthodoxlife.info Orthodox Life Info Portal: catalog of resources]
===Orthodox churches in full communion===
* [http://www.ec-patr.org/ Ecumenical Patriarchate of Constantinople]
** [http://www.goarch.org/ Greek Orthodox Archdiocese of America]
** [http://www.ort.fi/ Church of Finland]
** [http://www.orthodoxa.org/index.html Church of Estonia]
** [http://www.acrod.org/ American Carpatho-Russian Orthodox Diocese]
** [http://www.uocc.ca Ukrainian Orthodox Church of Canada]
** [http://www.uocofusa.org Ukrainian Orthodox Church of the USA]
* [http://www.greekorthodox-alexandria.org/ Church of Alexandria]
* [http://www.antiochpat.org/english/sitefiles/ Church of Antioch]
** [http://www.antiochian.org/ Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.jerusalem-patriarchate.org/ Church of Jerusalem]
* [http://www.mospat.ru/index.php?lng=1 Church of Russia]
** [http://www.orthodoxjapan.jp Church of Japan]
** [http://www.orthodox.org.ua/ Church of Ukraine (UOC-MP)] (Ukrainian and Russian only)
** [http://magyarorthodoxia.org Hungarian Orthodox Church - Moscow Patriarchy] (Hungarian and Russian only)
* [http://www.patriarchate.ge/eng/en.htm Church of Georgia]
* [http://www.serbian-church.net/ Church of Serbia]
** [http://www.poa-info.org/index.php?l=en/ Orthodox Ochrid Archbishopric] Recognized as authonomous in 2005 by all churches
* [http://www.patriarhia.ro/ Church of Romania]
* [http://bulch.tripod.com/boc/ Church of Bulgaria]
* [http://www.churchofcyprus.org.cy/ Church of Cyprus]
* [http://www.ecclesia.gr/ Church of Greece]
* [http://www.orthodoxalbania.org/ Church of Albania]
* [http://www.orthodox.pl/ Church of Poland] (Polish only)
* Church of the [http://www.pravoslavnacirkev.cz/ Czechlands] and [http://www.orthodox.sk/ Slovakia] (Czech or Slovak only)
* [http://www.oca.org/ Orthodox Church in America] (Not recognized as autocephalous by all churches)
===Orthodox Churches not in communion but in the process of recognition===
* [http://www.synod.com/synod/indexeng.htm Russian Orthodox Church Outside Russia] (In communion with the Churches of Jerusalem and Serbia, in communion talks with the Church of Russia)
===Orthodox Churches not in full communion, Old Calendarist===
* [http://www.orthodox-christianity.net/ Church of the Genuine Orthodox Christians (GOC), USA]
* [http://www.ecclesiagoc.gr/ Church of the Genuine Orthodox Christians of Greece]
* [http://www.synodinresistance.org/ GOC Synod in Resistance]
===Orthodox Churches whose unrecognized status is a result of failed talks===
* [http://mpc.org.mk/ Macedonian Orthodox Church]
===Organizations===
* [http://www.orthodoxdetroit.com/ St. Andrew House - Center for Orthodox Christian Studies]
* [http://www.scoba.us/ Standing Conference of Orthodox Bishops in the Americas]
* [http://www.iocc.org/ International Orthodox Christian Charities]
* [http://www.ocmc.org/ Orthodox Christian Mission Center]
===Seminaries and schools===
* [[Orthodoxwiki:Seminaries|Comprehensive List at OrthodoxWiki]]
* [http://www.hchc.edu Holy Cross Hellenic College] Holy Cross Greek Orthodox School of Theology is the only fully accredited Orthodox undergraduate liberal arts college, graduate center for Orthodox higher education, and Greek Orthodox seminary in America.
[[Category:Eastern Orthodoxy|*]]
[[Category:Byzantine Empire]]
[[Category:Christianity]]
[[Category:Amillennialism]]
[[Category:Christianity in Europe]]
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