The Orthodox Church continues to live the faith of the early Church, which our ancestors in the faith have died, and lived, to pass on. The two millennia since Christ sent the Holy Spirit on the Church at Pentecost have given us a deep treasury of wisdom from across the world. And our fathers and mothers in the faith have provided us their personal examples of lives lived with Paradise in their hearts.(Luke 17:21)
To be be "Orthodox" refers to "rightly believing in" or "rightly praising" God, and those actions are inseparable. The Orthodox Church maintains that our rich Tradition, with its theology, art, and worship, guides us on the path of these past Christians; God wants each person to become His child, His friend, His coworker in making a good world, and on that path toward becoming like Christ, the Son of God, our steps are guided over and around pitfalls and hazards by the heritage of the Church's teachings----its memory.
It might seem to some that our Church is "stuck in its ways." We bow, we fast, and our priests wear cassocks and, often, large crosses. It is unusual, granted, but at its healthiest, it stands out in a similar way to how a green mountain stands out in a land where the sand shifts with the wind. Rootedness is a value----not just roots in anything, but particularly roots in the soil that grew the saints that have preceded us. Our Tradition, in all its aspects, grows slowly, losing nothing from the past but bringing all that is good across the centuries and all peoples to the Kingdom, which is the ground from which all good things come and to which they return. (James 1:17, Rev. 21:24)
Below is the most essential creed of our Church, the Nicene Creed, which was expressed by the leaders of the Christians who had finally gained legal status in the Roman empire. Many of the delegates to the council of Nicaea had suffered torture to protect this faith, and met securely for the first time, in 325, to write this creed as a touchstone of Orthodox faith for those who would come after them. For more details of Orthodox Christian belief, see our Links, Videos, and other Resources.
We believe in one God, the Father Almighty, Maker of Heaven and Earth and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of light; true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made; Who for us men and for our salvation came down from Heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He arose again, according to the Scriptures, and ascended into Heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; Whose Kingdom shall have no end. And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets. In one Holy, Catholic, and Apostolic Church. We acknowledge one baptism for the remission of sins. We look for the resurrection of the dead and the life of the world to come. Amen.
The Orthodox Church in America traces its origins to the arrival in Kodiak, Alaska of eight Orthodox missionaries from the Valaamo Monastery in the northern Karelia region of Russia in 1794. The missionaries made a great impact on the native Alaskan population and were responsible for bringing many to the Orthodox Christian faith.Today, the Orthodox Church in America numbers some 700 parishes, missions, communities, monasteries, and institutions throughout the United States, Canada, and Mexico.
The bishops of the Orthodox Church in America take part in the Assembly of Canonical Orthodox Bishops of the United States of America. The bishops of the Assembly represent all the canonical Orthodox in the USA. Distinguished by the different immigrant communities by which they were founded, and having various degrees of connectivity with the nations from which their ancestors came, these jurisdictions are all a part of the Orthodox Churches, and their faithful and clergy have unity in all sacraments.With these other “jurisdictions,” such as the Antiochian and Greek Orthodox, the Orthodox Church in America share a single witness to the Orthodox faith, and form part of the wider Orthodox communion throughout the world.
The entrance rites into membership in the body of Christ are regularly offered for both adults and infants who have prepared to enter into the Church. The Orthodox Church maintains the apostolic/biblical understanding of the reality of the sacraments. Speaking briefly, baptism and chrismation constitute the prayerful use of the physical creation to embody the acts of God. God chooses to act this way throughout the Old and New Testaments, allowing his people to take part in His works. Christ told the Church to baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit. The laying on of hands and the act of Chrismation is as old as the Old Testament and the anointing of prophets, priests, and kings (all of which all Christians are called to be). This anointing was a prayerful physical act of calling for the Spirit of God to come upon the person and empower and guide them in their role. It is also grounded in Acts 8:14-18 where the apostles traveled to lay hands on those who had been baptized by other disciples but had not received the Holy Spirit. As Christians began to be baptized throughout the world, the practice of sending oil blessed by the apostles and their successors established the practice of chrismation in the place of, or in tandem with, the direct laying on of their hands.
For Protestants coming to Orthodoxy, the baptism of infants may seem strange. The Orthodox Church treats children as full members of the Church in the most essential ways; Children are baptized, chrismated, and given communion. Israel's baptism into Moses in the Red Sea (1 Cor. 10), and the general from-infancy covenantal aspect of Israel's relationship with God, sets the stage for understanding the baptisms of whole households in Acts, and the language in the epistles regarding the replacement of Old Testament circumcision with baptism as a means of forming the Israel of God. In short, children are also allowed into the family; they are allowed at the table, and we let the little children come to Him (Mark 10). The truth is that children perfectly image the neediness of all of us for the Father's help; He acts to save us even when we are like children in the process of growing to be like Christ. The baptism and communion of babies was quite common among early Christians. Communion of infants fell off in Roman Catholic churches in the late medieval period, and infant baptism was ubiquitous till the Protestant Reformations of the 1500's, and still all but ubiquitous till the 18th-19th centuries.
Confession is offered following evening services, as time allows prior to Liturgy on Sunday, and by appointment. Confession has an Old Testament precedent in the telling of sins to the priests of the temple so that they might offer the proper sacrifices. In Christ, there is only the single sacrifice that Christ made of Himself. The priest, as representative of the Church, hears the confession and binds or looses (Matthew 8:18-19, Matthew 16:19) in the sense that he witnesses the confession of the repentant person and admits them to the communion of the table of Christ, the communion of heaven and earth, as a person following the way given by Christ----the way of self-humbling repentance before God. Furthermore Everything said to a priest in confession is under the seal of confession. The priest will not reveal your confessions. St. Nicodemus the Hagiorite, writes:"Nothing else remains after confession, Spiritual Father, except to keep the sins you hear a secret, and to never reveal them, either by word, or by letter, or by a bodily gesture, or by any other sign, even if you are in danger of death, for that which the wise Sirach says applies to you: "Have you heard a word? Let it die with you" (Sirach 19:8); meaning, if you heard a secret word, let the word also die along with you, and do not tell it to either a friend of yours or an enemy of yours, for as long as you live." Confession is healthy for the soul. In confession we admit our faults out loud to another, and receive the assuring and healing words that what we have confessed is forgiven in Christ.
The Divine Liturgy, at which we partake of the body and blood and divinity of Christ, is offered every Sunday and on feast days (and most days of the year in monasteries). Christ, as Eternal God, has taken on humanity. When he speaks, he speaks the words of God. When he bled, it was the "blood of God" which was poured out, as Saint Ignatius of Antioch wrote on his way to martyrdom in AD 108. As he also wrote that this Eucharist is "the medicine of immortality, and the antidote to prevent us from dying, but which causes that we should live for ever in Jesus Christ." God is in the business of making creation holy, and there is nothing on earth more holy than the creation which the Spirit causes to host Christ and deliver Him to us in the special means of communion. Christ is the bread of heaven and the Lamb of God which forms and sustains the people whom He brings home in His greater Exodus.
Communion is for Orthodox Christians who have prepared themselves through fasting, prayer, and the sacrament of confession. Protestant Christians may not be familiar with the concept of communion being reserved for those people who are a part of one Christian group. Instead, they might be used to a church which gives communion to all who confess to being a Christian or who go to a Christian Church. Even Orthodox Christians do not go to communion without a long time in prayer. It is valued too much to be treated lightly, and St. Paul warns us against this; and the priest is, therefore, meant to know the communicant's preparedness, so as not to give communion to someone who might not be ready for it. Furthermore. it would be inappropriate for us all to partake in this sacrament while some believe, with the Church, that Christ is in the bread and wine while others believe that they are only receiving bread and wine; God is not a God of confusion, after all, and it would not be good to make the central act of worship an outwardly united, but inwardly divided act.
The celebration of a marriage in the church is determined by the Church's liturgical calendar, the parish calendar and other factors. The Service consists of the following:
Office of Betrothal
At the Betrothal service, the chief ceremony is the blessing and exchange of rings. The rings are blessed by the priest in the name of the Father, of the Son, and of the Holy Spirit. The couple then exchange the rings, taking the bride's ring and placing it on the groom's finger and vice-versa. Then they exchange them again, symbolizing that each spouse will constantly be complementing and enriching the other by the union. This is also an outward symbol that the two are joined in marriage of their own free will and consent. It is celebrated in the vestibule/narthex of the church building before their procession into the nave of the church.
Office of Crowning
The second part of the service is the ceremony of coronation, in which the heads of the bridegroom and bride are crowned by the priest. In the Slavic tradition, the crowns are gold or silver, while the Hellenic/Mediterranean tradition uses crowns of leaves and flowers. The crowns are crowns of joy and Edenic vassalage, but also crowns of martyrdom, since marriage involves a self-sacrifice on both sides. At the end of the service the newly married couple drink from the same cup of wine. This common cup is a symbol of the fact that after this they will share a common life with one another. This also recalls the miracle at the marriage feast of Cana in Galilee.
The apostles of Christ ordained the first seven deacons, including the protomartyr St. Stephen. They also ordained men to be presbyteroi ("elders") or episkopoi ("overseers")These words would later give the words "priest" and "bishop" in English. The first among equals, the chief teacher and the leader of liturgy in each city eventually (we know the terminology was common by the time of St. Ignatius c.107 A.D.) began to be uniquely called the episkopos, the "overseer" or "bishop." Here we have the three main offices of the clergy. Deacons began to shoulder the majority of the physical needs of the community, while the elders focused more on their spiritual needs (Acts 6). The elders of the Israelites were leaders and priests of each extended family (this role was restricted to the Levites due to the idolatry of Israel in the wilderness). The Eucharist which Christ instituted has always been led by the presbyters, though in the Orthodox it is not possible for the presbyter to serve the Eucharist alone, but only in the setting of community. Ordination to any of the offices of the clergy is a calling to service to the body of Christ. All Christians have a calling to priesthood in their own spheres, while the apostles taught the Church to examine certain men to fulfill certain services to the Church.
The sacrament of unction is a sacrament involves the prayerful anointing of the sick with oil. Its prayers ask for the healing of soul and body, the restoration of both physical and spiritual health as St. James describes and as the apostles practiced (Mark 6:13; James 5:14-16).