The relationship between the Orthodox Church and Ecology.
A look at the diversity of the Christian Church in the first century.
A history of the Greek Orthodox Church in America.
A look at the prayer, Kyrie eleison, in Orthodox life.
Since Worship is so important to Orthodoxy, the best introduction to the Orthodox Church is for the non-Orthodox to attend the Divine Liturgy or the celebration of one of the major Sacraments. At first, the visitor may be overwhelmed by the music and the ceremonies, but it is in Worship that the distinctive flavor, rich traditions, and living faith of Orthodoxy are truly experienced.
The Orthodox Christians inhabit and measure time by a calendar itself touched by the Incarnate Word of God. The recurring rhythms of the year, the months, the weeks, and the days alternating with nights mean much more than the simple passage of time. They also constitute the decisive and supreme moments when the Word of God was incarnate and lived among us, when He was born, died, rose again and ascended into heaven. These acts, upon which our salvation is grounded, occurred once and for all. But in the very rhythm and flow of time they are remembered, celebrated and experienced anew. In every liturgical event we encounter Christ, who once was dead and now lives; who 'is the same yesterday and today and forever' (Heb. 13: 8). In every liturgical event he renders actual both His past saving work and its fulfillment. Amid the flux of time, worship introduces us to the end of time (Matt. 18: 20). He 'who is enthroned on high with the Father is also invisibly with us' (prayer of the Divine Liturgy). He, who is to come again to judge the living and the dead, has never left us 'and lo, I am with you always, to the close of the age' (Matt. 28: 20).The Church through her kerygma, the Gospel, and the sacraments call the 'lords of creation' to a union with their Creator. The new world is working itself out, but in the mystery of faith, hidden from the wise of this world (Cor. 1: 19-21, 2: 6-9). Worship in general and the sacraments in particular introduce us to the future age and kingdom. The Risen Christ is made manifest. We participate in the saving acts of His life, so that our life may be continuously renewed and refashioned in the likeness of Him who made us.
An account of the meaning of the original act of the Holy Eucharist, its enactment by the Church, the historical development of the Divine Liturgies as well as a diagram of the established Divine Liturgy, according to the Eastern Orthodox Church.
The term 'tradition' comes from the Latin traditio,but the Greek term is paradosis and the verb is paradido.It means giving, offering, delivering, performing charity. In theological terms it means any teaching or practice which has been transmitted from generation to generation throughout the life of the Church. More exactly, paradosis is the very life of the Holy Trinity as it has been revealed by Christ Himself and testified by the Holy Spirit.The roots and the foundations of this sacred tradition can be found in the Scriptures. For it is only in the Scriptures that we can see and live the presence of the three Persons of the Holy Trinity, the Father, the Son and the Holy Spirit. St. John the Evangelist speaks about the manifestation of the Holy Trinity: 'For the Life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us' (1 John 1:2).
Rev. George Mastrantonis provides a concise interpretation and analysis of the Ten Commandments, which are regarded as the basic moral code of mankind.
The Orthodox Church proclaims the Gospel of Jesus Christ. In the Greek language, the word for Gospel is Evangelion which means literally 'the good news.' The good news of Orthodox Christianity is a proclamation of God's unbounded and sacrificial love for man kind, as well as the revelation of the true destiny of the human person. Reflecting on the joyous message of the Gospel, Saint Gregory of Nyssa wrote in the fourth century: The good news is that man is no longer an outcast nor expelled from God's Kingdom; but that he is again a son, again God's subject.