1.
Eastern Orthodox Church
–
The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa
2.
Christ Pantocrator
–
In Christian iconography, Christ Pantocrator refers to a specific depiction of Christ. Pantocrator or Pantokrator is, used in context, a translation of one of many names of God in Judaism. When the Hebrew Bible was translated into Greek as the Septuagint, in the New Testament, Pantokrator is used once by Paul. Aside from that one occurrence, John of Patmos is the only New Testament author to use the word Pantokrator, the most common translation of Pantocrator is Almighty or All-powerful. In this understanding, Pantokrator is a word formed from the Greek words πᾶς, pas, i. e. all and κράτος, kratos, i. e. strength, might. This is often understood in terms of power, i. e. ability to do anything. Another, more literal translation is Ruler of All or, less literally, in this understanding, Pantokrator is a compound word formed from the Greek for all and the verb meaning To accomplish something or to sustain something. This translation speaks more to Gods actual power, i. e, the Pantokrator, largely an Eastern Orthodox or Eastern Catholic theological conception, is less common by that name in Western Catholicism and largely unknown to most Protestants. In the West the equivalent image in art is known as Christ in Majesty, Christ Pantocrator has come to suggest Christ as a mild but stern, all-powerful judge of humanity. The icon of Christ Pantokrator is one of the most widely used images of Orthodox Christianity. Some scholars consider the Pantocrator a Christian adaptation of images of Zeus, the development of the earliest stages of the icon from Roman Imperial imagery is easier to trace. The image of Christ Pantocrator was one of the first images of Christ developed in the Early Christian Church, in the half-length image, Christ holds the New Testament in his left hand and makes the gesture of teaching or of blessing with his right. The gessoed panel, finely painted using a wax medium on a panel, had been coarsely overpainted around the face. It was only when the overpainting was cleaned in 1962 that the ancient image was revealed to be a high quality icon. The left hand holds a book with a richly decorated cover featuring the Cross. An icon where Christ has a book is called Christ the Teacher. Christ is bearded, his brown hair centrally parted, and his head is surrounded by a halo, the icon is usually shown against a gold background comparable to the gilded grounds of mosaic depictions of the Christian emperors. Often, the name of Christ is written on each side of the halo, as IC, christs fingers are depicted in a pose that represents the letters IC, X and C, thereby making the Christogram ICXC
3.
Hagia Sophia
–
Hagia Sophia was a Greek Orthodox Christian patriarchal basilica, later an imperial mosque, and now a museum in Istanbul, Turkey. The building was converted into an Ottoman mosque from 29 May 1453 until 1931. It was then secularized and opened as a museum on 1 February 1935, famous in particular for its massive dome, it is considered the epitome of Byzantine architecture and is said to have changed the history of architecture. It remained the worlds largest cathedral for nearly a thousand years and it was designed by the Greek geometers Isidore of Miletus and Anthemius of Tralles. The church contained a collection of relics and featured, among other things. In 1453, Constantinople was conquered by the Ottoman Empire under Mehmed the Conqueror, by that point, the church had fallen into a state of disrepair. Nevertheless, the Christian cathedral made an impression on the new Ottoman rulers. Islamic features—such as the mihrab, minbar, and four minarets—were added and it remained a mosque until 1931, when it was closed to the public for four years. It was re-opened in 1935 as a museum by the Republic of Turkey, Hagia Sophia was, as of 2014, the second-most visited museum in Turkey, attracting almost 3.3 million visitors annually. According to data released by the Turkish Culture and Tourism Ministry, from its initial conversion until the construction of the nearby Sultan Ahmed Mosque in 1616, it was the principal mosque of Istanbul. The first church on the site was known as the Μεγάλη Ἐκκλησία, or in Latin Magna Ecclesia, inaugurated on 15 February 360 by the Arian bishop Eudoxius of Antioch, it was built next to the area where the imperial palace was being developed. The nearby Hagia Eirene church was completed earlier and served as cathedral until the Great Church was completed, both churches acted together as the principal churches of the Byzantine Empire. Writing in 440, Socrates of Constantinople claimed that the church was built by Constantius II, a tradition which is not older than the 7th or 8th century, reports that the edifice was built by Constantine the Great. Zonaras reconciles the two opinions, writing that Constantius had repaired the edifice consecrated by Eusebius of Nicomedia, after it had collapsed. Since Eusebius was bishop of Constantinople from 339 to 341, and Constantine died in 337, the edifice was built as a traditional Latin colonnaded basilica with galleries and a wooden roof. It was preceded by an atrium and it was claimed to be one of the worlds most outstanding monuments at the time. The Patriarch of Constantinople John Chrysostom came into a conflict with Empress Aelia Eudoxia, wife of the emperor Arcadius, during the subsequent riots, this first church was largely burned down. Nothing remains of the first church today, a second church on the site was ordered by Theodosius II, who inaugurated it on 10 October 415
4.
Eastern Orthodox theology
–
Eastern Orthodox Christian theology is the theology particular to the Eastern Orthodox Church. Orthodox Christians believe in a single God who is three and one, the Father, Son, and Holy Spirit, one in essence. The Holy Trinity is three unconfused and distinct divine persons, who share one divine essence, uncreated, immaterial and eternal, 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 essence of God being that which is beyond human comprehension, Orthodox Christians believe the incarnate Word of God is one person in two natures, both fully divine and fully human, perfectly God and perfectly man. Throughout the ages this has been a point of contention between schismatic Christian theological factions and the body of Christian believers. Christ had a divine will, or set of desires and spiritual incentives, and he had a human body, human mind, and human spirit able to be tempted with sin and to suffer the same way as we would. In this way God is said to have suffered and died in the flesh of Jesus, although the nature is itself impassible. He is said to have been begotten timelessly as God without a mother, Orthodox Christians believe in the betrayal, trial, execution, burial and resurrection of Jesus Christ, that he truly rose from the dead on the third day following his crucifixion. The feast of the resurrection of Christ, which is called Easter in Germanic languages, is known as Pascha in the Orthodox Church and this is the Aramaic variant of the Hebrew Pesach, meaning Passover. The resurrection of Christ is the Christian Passover, Pascha is called the Feast of Feasts and is considered the greatest feast of all the Churchs liturgical feasts, including the feasts of the Nativity and the Annunciation. Energies and essence are both inseparably God, the divine energies are the expressions of divine being in action according to Orthodox doctrine, whereas the persons of the Trinity are divine by nature. Hence, created beings are united to God through participation in the divine energies, Orthodox Christians hold that man was originally created in communion with God, but through acting in a manner contrary to his own nature, he disrupted that communion. Because of mans refusal to fulfill the image and likeness of God within him, corruption, but when Jesus came into the world He Himself was Perfect Man and Perfect God united in the divine Hypostasis of the Logos, the Second Person of the Holy Trinity. Through his assumption of human nature, human existence was restored, enabling human beings, the Word of God came in His own Person, because it was He alone, the Image of the Father, Who could recreate man made after the Image. In order to effect this re-creation, however, He had first to do away with death, therefore He assumed a human body, in order that in it death might once and for all be destroyed, and that men might be renewed according to the Image. St. Athanasius, On the Incarnation Salvation, or being saved, therefore, refers to process of being saved from death and corruption. The Orthodox Church believes that its teachings and practices represent the path to participation in the gifts of God. Yet, it should be understood that the Orthodox do not believe that you must be Orthodox to participate in salvation, the Orthodox believe that there is nothing that a person can do to earn salvation
5.
History of the Eastern Orthodox Church
–
The history of the Orthodox Church is traced back to Jesus Christ and the Apostles. The Apostles appointed successors, known as bishops, and they in turn appointed other bishops in a known as Apostolic succession. Over time, five Patriarchates were established to organize the Christian world, in the early Middle Ages, Orthodox missionaries spread Christianity towards the north, to the Bulgarians, Serbs, Russians and others. In the Late Middle Ages, the Fall of Constantinople brought a part of the worlds Orthodox Christians under Ottoman Turkish rule. Nevertheless, Orthodoxy continued to flourish in Russia, as well as within the Ottoman Empire among the latters Christian subject peoples, four stages of development can be distinguished in the history of the Orthodox Church. Early Christianity, which represents the first three centuries through the age of Constantine the Great, constitutes the Apostolic and ancient period. The Byzantine period, beginning with the time of the Ecumenical Councils, the last stage is the modern period. The Orthodox jurisdictions with the largest number of adherents in modern times are the Russian, the Ethiopian, the most ancient of the Orthodox communities existing today are the churches of Jerusalem, Antioch, Alexandria, Constantinople, Armenia, Georgia, and Ethiopia. Christianity first spread in the predominantly Greek-speaking eastern half of the Roman Empire, early growth also occurred in the two political centers of Rome and Greece, as well as in Byzantium. Historically the word church did not mean a building or housing structure, the earliest Ecclesiology would posit that the Eucharistic assembly, under the authority and permission of a Bishop, is what constitutes a Church. As St. Ignatius of Antioch said, Let no man do anything connected with the Church without the bishop, Let that be deemed a proper Eucharist, which is either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude also be, even as, wherever Jesus Christ is and it is not lawful without the bishop either to baptize or to celebrate a love-feast. The church of Rome by tradition was founded by both Saint Peter and Saint Paul, systematic persecution of the early Christian church caused it to become an underground movement. The first above-ground legal churches were built in Armenia, Armenia became the first country to legalize Christianity under King Tiridates III and also embrace it as the state religion in 310 AD. However, illegal churches before Christian legalization are mentioned throughout history, for example. Also noteworthy are the Church of St Peter in Antioch and the Cenacle in Jerusalem, much of the official organizing of the ecclesiastical structure, clarifying true from false teachings was done by the bishops of the church. Their works are referred to as Patristics and this tradition of clarification can be seen as established in the saints of the Orthodox Church referred to as the Apostolic Fathers, bishops themselves established by apostolic succession. This also continued into the age when the practice of the religion of Christianity became legal, the Biblical canon began with the officially accepted books of the Koine Greek Old Testament
6.
Sacrament
–
A sacrament is a Christian rite recognised as of particular importance and significance. There are various views on the existence and meaning of such rites, many Christians consider the sacraments to be a visible symbol of the reality of God, as well as a means by which God enacts his grace. Sacraments signify Gods grace in a way that is observable to the participant. The Catholic Church recognises seven sacraments, Baptism, Confirmation, Eucharist, Reconciliation, Anointing of the Sick, Marriage, many Protestant denominations, such as those within the Reformed tradition, identify two sacraments instituted by Christ, the Eucharist and Baptism. The Lutheran sacraments include these two, often adding Confession as a third sacrament, the English word sacrament is derived indirectly from the Ecclesiastical Latin sacrāmentum, from Latin sacrō, from sacer. This in turn is derived from the Greek New Testament word mysterion and these seven sacraments were codified in the documents of the Council of Trent, which stated, CANON I. During the Middle Ages, sacraments were recorded in Latin, even after the Reformation, many ecclesiastical leaders continued using this practice into the 20th century. On occasion, Protestant ministers followed the same practice, since W was not part of the Latin alphabet, scribes only used it when dealing with names or places. In addition, names were modified to fit a Latin mold, for instance, the name Joseph would be rendered as Iosephus or Josephus. The Catholic Church indicates that the sacraments are necessary for salvation, the Church applies this teaching even to the sacrament of baptism, the gateway to the other sacraments. It states that Baptism is necessary for salvation for those to whom the Gospel has been proclaimed, catechumens and all those who, even without knowing Christ and the Church, still sincerely seek God and strive to do his will can also be saved without Baptism. The Church in her liturgy entrusts children who die without Baptism to the mercy of God, in the teaching of the Roman Catholic Church, the sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the proper to each sacrament. They bear fruit in those who receive them with the required dispositions, the Church teaches that the effect of the sacraments comes ex opere operato, by the very fact of being administered, regardless of the personal holiness of the minister administering it. The sacraments presuppose faith and through their words and ritual elements, nourish, strengthen, through each of them, Christ bestows that sacraments particular grace, such as incorporation into Christ and the Church, forgiveness of sins, or consecration for a particular service. The Eastern Orthodox tradition does not limit the number of sacraments to seven, however it recognizes these seven as the major sacraments, which are completed by many other blessings and special services. Some lists of the sacraments taken from the Church Fathers include the consecration of a church, monastic tonsure, more specifically, for the Eastern Orthodox the term sacrament is a term which seeks to classify something that may, according to Orthodox thought, be impossible to classify. According to Orthodox thinking God touches mankind through material means such as water, wine, bread, oil, incense, candles, altars, icons, how God does this is a mystery
7.
Theosis (Eastern Christian theology)
–
Theosis or deification is a transformative process whose aim is likeness to or union with God, as taught by the Eastern Orthodox Church and Eastern Catholic Churches. As a process of transformation, theosis is brought about by the effects of catharsis, According to Eastern Christian teaching, theosis is very much the purpose of human life. It is considered achievable only through a synergy between human activity and Gods uncreated energies, Eastern Christians consider that no one who does not follow the path of union with God can be a theologian in the proper sense. Theology in Eastern Christianity is not treated primarily as an academic pursuit, St. Athanasius of Alexandria wrote, He was incarnate that we might be made god. His statement is an apt description of the doctrine, what would otherwise seem absurd—that fallen, sinful man may become holy as God is holy—has been made possible through Jesus Christ, who is God incarnate. Most specifically creatures, i. e. created beings, cannot become God in His transcendent essence, or ousia, such a concept would be the henosis, or absorption and fusion into God of Greek pagan philosophy. However, every being and reality itself is considered as composed of the immanent energy, or Energeia, as energy is the actuality of God, i. e. His immanence, from Gods being, it is also the Energeia or activity of God, thus the doctrine avoids pantheism while partially accepting Neoplatonisms terms and general concepts, but not its substance. Let us become the image of the one whole God, bearing nothing earthly in ourselves, so that we may consort with God and become gods, receiving from God our existence as gods. e. The created image of God, through their communion with Jesus Christ, God shares Himself with the race, in order to conform them to all that He is in knowledge, righteousness. As God became human, in all ways except sin, He will also make humans God, i. e. holy or saintly, in all ways except His Divine Essence, which is uncaused and uncreated. Some Eastern Christian theologians go so far as to say that Jesus would have become incarnate for this alone, even if Adam. All of humanity is fully restored to the potential of humanity because the Son of God took to himself a human nature to be born of a woman. In Christ the two natures of God and human are not two persons but one, thus a union is effected in Christ between all of humanity in principle and God, so the holy God and sinful humanity are reconciled in principle in the one sinless man, Jesus Christ. This reconciliation is made actual through the struggle to conform to the image of Christ, without the struggle, the praxis, there is no real faith, faith leads to action, without which it is dead. One must unite will, thought, and action to Gods will, his thoughts, a person must fashion his life to be a mirror, a true likeness of God. Thus the term describes the whole process and its objective. By means of purification a person comes to theoria and then to theosis, Theosis is the participation of the person in the life of God
