Orthodox Christianity (Eurth)

Orthodox Church (Eurth)
Cathedral of the Blood of Christ, Peterburi, United Kingdom of Ahrana
Type	Eastern Christianity
Classification	Eastern Orthodoxy
Scripture	Septuagint, New Testament
Theology	Eastern Orthodox theology
Polity	Episcopal
Structure	Communion
Language	Norðurskandi Sørskandinavien Østskandinavien Vestslavisk Cristinese Ebrarese Littish Sentralslavisk Anglish Lysian
Liturgy	Byzantine (nearly ubiquitous); also Western
Separations	State Church of the Aroman Empire
Members	over 350 million
Other name(s)	Orthodox Church, Orthodox Christian Church, Orthodox Catholic Church

The Orthodox Church is the third largest Christian Church in the Wurld, with the first two largest Christian Churches being those of the Catholic Churches and the Enlightened Aroman Church. The Orthodox Church is composed up of Eight Patrarchates, Two Archdioceses, and One Special Administration Area. The Orthodox Church believes in the Divine Creed, which teaches that the Orthodox Church is the one true Church of Christ established by Christ and his Apostles. The Patriarchs of the Orthodox Church are seen as "First Among Equals" to all Patriarchs in communion with the Orthodox Church.

Each Orthodox Church that are in communion with all other Orthodox Churches and the Coptic Orthodox Church found in Qubidi (Clearfication needed). The entire Orthodox Church use Icons within the Church but reject the use of Statutes within the church unlike the Catholic Counterparts as well as the Aroman Church, who do not use Icons and see them as blasphemy.

Name

The Orthodox Church of Eurth is a Wurldwide Church that follows a form of Christianity that is seen as one of the original version of the Christian Faith as preached and created by Christ, or Jesus Christ. The official name of the church is the Orthodox Christian Church or simply put the Orthodox Church. When looking for where the name derived from you can see from the Divine Creed, In one holy catholic and apostolic Church; the Orthodox Church also among the rest of the Wurld Churches consideres itself the true and original church of Christ.

Organization

The Orthodox Church is structured as Communities which in return has Autocephalous Churches headed by a Patriarch who is "first among equals" to all Orthodox Patriarchs holding no authority over any other Patriarch. Within the Patriarchates there are Archdioceses, Metropolises, and Parishes that form the strucutre of the entire Church. The Orthodox Church also has International Communities such as the Argic Orthodox Communion and the Europan Orthodox Communion which come together to form the Holy Orthodox Synod.

Within the Argic Orthodox Communion, European Orthodox Communion, Aurelian Orthodox Communion, Alharuan Orthodox Communion, and the Marenesia Orthodox Communion there are regional Orthodox Communities that are headed by a Synod of Bishops that make up the twelve Regional Orthodox Communs.

Within the Argic Orthodox Communion there are five Patriarchates that were elevated to such level with one being done so by the Ecumenical Patriarchate in 4th Century, the Patriarchate of Peterburi. The other Argic Patriarchates were created by the Patriarch of Peterburi over the course of the centuries. The Patriarchate of Peterburi is seen as a the cultural center of the Argic Orthodox Communion which has led to that Patriarchate being called the Patriarch of Argis, even though its an unofficial title which no Patriarch has claimed since it first started being said. The other Patriarchates are Patriarchate of Kaslund, Patriarchate of Urtedo, Patriarchate of Parsa, Patriarchate of Reszow, Patriarchate of Trisapol, and Patriarchate of Minsk. Outside of Argis there are several other Patriarchates that have been established such as the Patriarchate of Saint-Philippe, Patriarchate of Godstone, Patriarcate of Lyrie, Patriarchate of Lyrie, Patriarchate of Montcharmin and the Patriarchate of Alexandira. The Ecumenical Patriarchate is located in the Suverinan City of Targovista.

Patriarchate

Currently there are five (PERHAPS MORE DETAILS TO COME) Autocephalous Patriarchates throughout the wurld, with the oldest being the Patriarchate of Europa located in (UNKOWN LOCATION). The Patriarch of Europa is seen as the Ecumenical Patriarch or first among equals as are all bishops of the Orthodox Church. The Seat of the Patriarch is the highest authority in the Orthodox Church and are seen as sheperds of the people. The Patriarch sees the governance of their polity and ensures that all Church doctrines are being followed within their area churches under their authority. A Bishop is appointed to the Patriarchate by the Holy Synod of the Orthodox Churches wurld wide when a seat is open, and to be appointed or even to be considered one must be within good standing with the church.

Archdiocese

The Archdiocese level is below the Patriarchate and are headed by Archbishops that are appointed by the represented Patriarchs in that area, which is seen as a steppingstone to becoming a Patriarch. The Archbishop is similar to the Patriarch as they over see Regions of a Patriarchate that they have been appointed over. For example, in Ahrana there are currently three Archbishops that are under the Ahranaian Patriarch. Many nations that have adopted Orthodox Christianity as their official religion follow the same structure.

Metropolis

Within a Archdiocese there are what is called Metropolises that are almost the equivalent of an Archdiocese. A Metropolis is headed by a Metropolitain which is equal to a Archbishop, however they are over a Metroplis not an Archdiosces. The Metropolitans and the Metropolis are a sepcial status area of the Regional Commun that are granted by the Patriarchate. For example, in Ahrana there are three Metropolises that are granted special status from the Archdiocese.

Parish

The last level of the Orthodox Communs is the Parish level where the Ordained Priests are found. This is wehere individual churches lay out their area that the Priest is responsiable for which is usually where the faithful live. At times the Parish may have an Ordained Deacon that helps the Preist in their daily duties for the church, both positions are paid for by the Church.

Theology

Trinity

Orthodox Christians believe in the Trinity, three distinct, divine persons (hypostases), without overlap or modality among them, who each have one divine essence —uncreated, immaterial and eternal. These three persons are typically distinguished by their relation to each other. The Father is eternal and not begotten and does not proceed from any, the Son is eternal and begotten of the Father, and the Holy Spirit is eternal and proceeds from the Father. Orthodox doctrine regarding the Trinity is summarized in the Devine Creed.

In discussing God's relationship to his creation, the theology distinguishes between God's eternal essence, which is totally transcendent, and his uncreated energies, which is how he reaches humanity. The God who is transcendent and the God who touches mankind are one and the same. That is, these energies are not something that proceed from God or that God produces, but rather they are God himself: distinct, yet inseparable from God's inner being.

St. Jóhannes.

With understanding the Trinity as "one God in three persons", the "three persons" is not to be emphasized more than "one God", and so forth. While the three persons are distinct, they are united in one divine essence, and their oneness is expressed in community and action so completely that they cannot be considered separate from one another. Their "communion of essence" is "indivisible". Trinitarian terminology—essence, hypostasis, etc.—are used "philosophically", "to answer the ideas of the heretics", and "to place the terms where they separate error and truth." The words do what they can do, but the nature of the Trinity in its fullness is believed to remain beyond man's comprehension and expression, a holy mystery that can only be experienced and one that will not be explained by the Orthodox Church.

A 17th Century Icon of the Resurrection of Christ.

Sin, Salvation and the Incarnation

According to the Ahranaian Orthodox faith, at some point in the beginnings of human existence, humanity was faced with a choice: to learn the difference between good and evil through observation or through participation. The biblical story of creation of mankind relates this choice by mankind to participate in evil, accomplished through disobedience to God's command. Both the intent and the action were separate from God's will; it is that separation that defines and marks any operation as sin. The separation from God caused the loss of (fall from) his grace, a severing of mankind from his creator and the source of his life. The end result was the diminishment of human nature and its subjection to death and corruption, an event commonly referred to as the "fall of man"

When the Ahranaian Orthodox Faithful refer to fallen nature they are not saying that human nature has become evil in itself. Human nature is still formed in the image of God; humans are still God's creation, and God has never created anything evil, but fallen nature remains open to evil intents and actions. It is sometimes said among the Orthodox Faithful that humans are "inclined to sin"; that is, people find some sinful things attractive. It is the nature of temptation to make sinful things seem the more attractive, and it is the fallen nature of humans that seeks or succumbs to the attraction.

Resurrection of Christ

The Eastern Orthodox Church understands the death and resurrection of Jesus to be real historical events, as described in the gospels of the New Testament.

Christian life

Church teaching is that Orthodox Christians, through baptism, enter a new life of salvation through repentance whose purpose is to share in the life of God through the work of the Holy Spirit. The Ahranaian Orthodox Christian life is a spiritual pilgrimage in which each person, through the imitation of Christ and hesychasm, cultivates the practice of unceasing prayer. Each life occurs within the life of the church as a member of the body of Christ. It is then through the fire of God's love in the action of the Holy Spirit that each member becomes more holy, more wholly unified with Christ, starting in this life and continuing in the next. The church teaches that everyone, being born in God's image, is called to theosis, fulfillment of the image in likeness to God. God the creator, having divinity by nature, offers each person participation in divinity by cooperatively accepting His gift of grace.

The Ahranaian Orthodox Church, in understanding itself to be the Body of Christ, and similarly in understanding the Christian life to lead to the unification in Christ of all members of his body, views the church as embracing all Christ's members, those now living on earth, and also all those through the ages who have passed on to the heavenly life. The church includes the Christian saints from all times, and also judges, prophets and righteous Yehudans of the first covenant, Adam and Eve, even the angels and heavenly hosts. In Orthodox services, the earthly members together with the heavenly members worship God as one community in Christ, in a union that transcends time and space and joins heaven to earth. This unity of the church is sometimes called the communion of the saints.

Virgin Mary and other saints

The Ahranaian Orthodox Church believes death and the separation of body and soul to be unnatural—a result of the Fall of Man. They also hold that the congregation of the church comprises both the living and the dead. All persons currently in heaven are considered to be saints, whether their names are known or not. There are, however, those saints of distinction whom God has revealed as particularly good examples. When a saint is revealed and ultimately recognized by a large portion of the church a service of official recognition (glorification) is celebrated.

Icon of the Theotokos or Bogoroditsa of Vladimir

This does not "make" the person a saint; it merely recognizes the fact and announces it to the rest of the church. A day is prescribed for the saint's celebration, hymns composed, and icons created. Numerous saints are celebrated on each day of the year. They are venerated (shown great respect and love) but not worshipped, for worship is due God alone (this view is also held by the Coptic Orthodox and Catholic churches). In showing the saints this love and requesting their prayers, the Eastern Orthodox manifest their belief that the saints thus assist in the process of salvation for others.

Pre-eminent among the saints is the Virgin Mary (commonly referred to as Theotokos or Bogoroditsa: "Mother of God"). In Ahranaian Orthodox theology, the Mother of God is the fulfillment of the Old Testament archetypes revealed in the Ark of the Covenant (because she carried the New Covenant in the person of Christ) and the burning bush that appeared before Moses (symbolizing the Mother of God's carrying of God without being consumed).

The Ahranaian Orthodox believe that Christ, from the moment of his conception, was both fully God and fully human. Mary is thus called the Theotokos or Bogoroditsa as an affirmation of the divinity of the one to whom she gave birth. It is also believed that her virginity was not compromised in conceiving God-incarnate, that she was not harmed and that she remained forever a virgin. Scriptural references to "brothers" of Christ are interpreted as kin, given that the word "brother" was used in multiple ways, as was the term "father". Due to her unique place in salvation history, Mary is honoured above all other saints and especially venerated for the great work that God accomplished through her.

The Ahranaian Orthodox Church regards the bodies of all saints as holy, made such by participation in the holy mysteries, especially the communion of Christ's holy body and blood, and by the indwelling of the Holy Spirit within the church. Indeed, that persons and physical things can be made holy is a cornerstone of the doctrine of the Incarnation, made manifest also directly by God in Old Testament times through his dwelling in the Ark of the Covenant. Thus, physical items connected with saints are also regarded as holy, through their participation in the earthly works of those saints. According to church teaching and tradition, God himself bears witness to this holiness of saints' relics through the many miracles connected with them that have been reported throughout history since biblical times, often including healing from disease and injury.

Eschatology

Orthodox Christians believe that when a person dies the soul is temporarily separated from the body. Though it may linger for a short period on Earth, it is ultimately escorted either to paradise (Abraham's bosom) or the darkness of Hades, following the Temporary Judgment. Orthodox do not accept the doctrine of Purgatory, which is held by Catholicism. The soul's experience of either of these states is only a "foretaste"—being experienced only by the soul—until the Final Judgment, when the soul and body will be reunited.

The Ahranaian Orthodox believe that the state of the soul in Hades can be affected by the love and prayers of the righteous up until the Last Judgment. For this reason, the Church offers a special prayer for the dead on the third day, ninth day, fortieth day, and the one-year anniversary after the death of an Orthodox Christian. There are also several days throughout the year that are set aside for general commemoration of the departed, sometimes including nonbelievers. These days usually fall on a Saturday, since it was on a Saturday that Christ lay in the Tomb.

The Ahranaian Orthodox believe that after the Final Judgment:

• All souls will be reunited with their resurrected bodies.
• All souls will fully experience their spiritual state.
• Having been perfected, the saints will forever progress towards a deeper and fuller love of God, which equates with eternal happiness.

Bible

The official Bible of the Ahranaian Orthodox Church contains the Septuagint text of the Old Testament, with the Book of Daniel given in the translation by Theodotion. The Patriarchal Text is used for the New Testament. Orthodox Christians hold that the Bible is a verbal icon of Christ, as proclaimed by the ???? ecumenical council. They refer to the Bible as holy scripture, meaning writings containing the foundational truths of the Christian faith as revealed by Christ and the Holy Spirit to its divinely inspired human authors. Holy scripture forms the primary and authoritative written witness of holy tradition and is essential as the basis for all Orthodox teaching and belief.

Once established as holy scripture, there has never been any question that the Ahranaian Orthodox Church holds the full list of books to be venerable and beneficial for reading and study, even though it informally holds some books in higher esteem than others, the four gospels highest of all. Of the subgroups significant enough to be named, the "Anagignoscomena" ("things that are read") comprises ten of the Old Testament books rejected in the Protestant canon but deemed by the Ahranaian Orthodox worthy to be read in worship services, even though they carry a lesser esteem than the 39 books of the Hebrew canon. The lowest tier contains the remaining books not accepted by either Protestants or Catholics, among them, Psalm 151. Though it is a psalm, and is in the book of psalms, it is not classified as being within the Psalter (the first 150 psalms).

In a very strict sense, it is not entirely orthodox to call the holy scripture the "Word of God". That is a title the Ahranaian Orthodox Church reserves for Christ, as supported in the scriptures themselves, most explicitly in the first chapter of the gospel of John. God's Word is not hollow, like human words. "God said, 'let there be light'; and there was light."

The Ahranaian Orthodox Church does not subscribe to the Protestant doctrine of sola scriptura. The church has defined what Scripture is; it also interprets what its meaning is. Christ promised: "When He, the Spirit of truth, has come, He will guide you into all truth".

Scriptures are understood to contain historical fact, poetry, idiom, metaphor, simile, moral fable, parable, prophecy and wisdom literature, and each bears its own consideration in its interpretation. While divinely inspired, the text still consists of words in human languages, arranged in humanly recognizable forms. The Ahranaian Orthodox Church does not oppose honest critical and historical study of the Bible.

Territorial expansion and doctrinal integrity

As the church increased in size through the centuries, the logistic dynamics of operating such large entities shifted: patriarchs, metropolitans, archimandrites, abbots and abbesses, all rose up to cover certain points of administration.

Liturgy

Church Calendar

Lesser cycles also run in tandem with the annual ones. A weekly cycle of days prescribes a specific focus for each day in addition to others that may be observed.

Each day of the Weekly Cycle is dedicated to certain special memorials. Sunday is dedicated to Christ's Resurrection; Monday honors the holy bodiless powers (angels, archangels, etc.); Tuesday is dedicated to the prophets and especially the greatest of the prophets, John the Forerunner and Baptist of the Lord; Wednesday is consecrated to the Cross and recalls Judas' betrayal; Thursday honors the holy apostles and hierarchs, especially Nicholas, Bishop of Myra in Lycia; Friday is also consecrated to the Cross and recalls the day of the Crucifixion; Saturday is dedicated to All Saints, especially the Mother of God, and to the memory of all those who have departed this life in the hope of resurrection and eternal life.

Music and Chanting

The church has developed eight modes or tones (see Octoechos) within which a chant may be set, depending on the time of year, feast day, or other considerations of the Dæmigert. There are numerous versions and styles that are traditional and acceptable, and these vary a great deal between cultures.

Traditions

Monasticism

The Eastern Orthodox Church places emphasis and awards a high level of prestige to traditions of monasticism and asceticism with roots in Early Christianity in Bashan and northwestern Qubdi. The most important centres of Christian Orthodox monasticism ((WILL NEED TO BE DISCUSSED TO SEE WHERE EURTHS CENTER OF MONASTICISM IS LOCATED)).

All bishops are monks; if a man who is not a monk is elected a bishop, he must be tonsured a monk before he may be consecrated. Customarily, also, a man must either be a monk or be married to be ordained.

Icons and Symbols

Icons

Aspects of the iconography borrow from the pre-Christian Aroman art. Lucas Warnov wrote, "In this instinct there was a measure of truth. The representations of Christ as the Almighty Lord on his judgment throne owed something to pictures of Zeus. Portraits of the Mother of God were not wholly independent of a pagan past of venerated mother-goddesses. In the popular mind the saints had come to fill a role that had been played by heroes and deities."

Icons can be found adorning the walls of churches and often cover the inside structure completely. Most Eastern Orthodox homes have an area set aside for family prayer, usually an eastern facing wall, where are hung many icons. Icons have been part of Orthodox Christianity since the beginning of the church.

Iconostasis

An Ahranaian Orthodox Church Ikonostase.

An iconostasis of Ikonostase, also called the templon, is a wall of icons and religious paintings, separating the nave from the sanctuary in a church. Iconostasis also refers to a portable icon stand that can be placed anywhere within a church. The modern iconostasis evolved from the Aroman templon in the 11th century. The evolution of the iconostasis probably owes a great deal to 14th-century Hesychast mysticism and the wood-carving genius of the Ahranaian Orthodox Church.

The first ceiling-high, five-leveled Ahranaian Ikonostase was designed by Andrey Ivanoff in the cathedral of the Dormition in Minsk, Dniester in 1408.

Architecture

An illustration of the traditional interior of an Eastern Orthodox Church.

Orthodox church buildings have the following basic shapes, each with its own symbolism:

• Elongated: rectangle, rounded rectangle (circle), symbolizing the ship as a means of salvation (Noah's Ark)
• Cruciform (cross shaped)
• Star shaped
• Circular

The cupola instead of a flat ceiling symbolizes the sky. In Ahranaian churches, cupolas are often topped by onion-shaped domes, where crosses are mounted. These domes are called "heads" (глава) or "poppy heads" (маковица, маковка). Sometimes crosses have a crescent-like shape at the bottom, which contrary to the common misconception, has no relation either to Salam, or to a Christian victory over Salam. The crescent moon found on Old Ahranaian icons, vestments, and book miniatures refers to the moon as the symbol of anchor, the symbol of salvation, concordant with the symbolism of the church as a ship.

The altar (sanctuary) is situated in the eastern part of the church, regardless of its shape. A bell tower is attached to (or built separately by) the western part of the church.

The church building has many symbolic meanings; perhaps the oldest and most prominent is the concept that the church is the Ark of Salvation (as in Noah's Ark) 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), the nave (the temple proper) and the sanctuary (also called the altar or holy place).

A major difference of traditional Orthodox churches from Western churches is the absence of any pews in the nave. In some ethnic traditions of Orthodoxy, it was deemed disrespectful to sit during sermons. However, in some churches as the faith expanded and particularly in the diaspora churches in the Argis, pews and kneelers were introduced, under the influence of other Christian denominations.

Narthex

The narthex is the connection between the church and the outside world and for this reason catechumens (pre-baptized Orthodox) and non-Orthodox are to stand here (note: the tradition of allowing only confirmed Orthodox into the nave of the church has for the most part fallen into disuse). In monastic churches, it is usual for the lay people visiting the monastery to stand in the narthex while the monks or nuns stand in the nave. Separating the narthex from the nave are the Royal Doors (either because Christ passes through them in the liturgy, or from the time of the Aroman Empire, when the emperor would enter the main body of ??NAME OF THE GREATEST ORTHODOX CHURCH EVER BUILT GOES HERE??, through these doors and proceed up to the altar to partake of the Eucharist). On either side of this portal are large brass candlestands called menalia which represent the pillars of fire which went before the Yehudah into the promised land.

Nave

Nave of an Argic Orthodox Church.

The nave is the main body of the church where the people stand during the services. In most traditional Eastern Orthodox churches there are no seats or pews as in the West, but rather stacidia (A high-armed chair with arm rests high enough to be used for support while standing); these are usually found along the walls. Traditionally there is no sitting during services with the only exceptions being during the reading of the Psalms, and the priest's sermon. The people stand before God. However, many exceptions to this can be found in Argic Nations, where familiarity with Catholic and Protestant churches has led to similarities in church furnishings. It is not uncommon to encounter both pews and kneelers.

In some more traditional churches, a special chandelier known as a polyeleos can be found. This chandelier is usually adorned with candles and icons and is pushed to swing during its respective service.

The walls are normally covered from floor to ceiling with icons or wall paintings of saints, their lives, and stories from the Bible. Because the church building is a direct extension of its Yehudah roots where men and women stand separately, the Orthodox church continues this practice, with men standing on the right and women on the left. With this arrangement it is emphasized that we are all equal before God (equal distance from the altar), and that the man is not superior to the woman. In many modern churches this traditional practice has been altered and families stand together.

Above the nave in the dome of the church is the icon of Christ the Almighty (Παντοκρατωρ/Pantokrator, "Ruler of All"). Directly hanging below the dome (In more traditional churches) is usually a kind of circular chandelier with depictions of the saints and apostles, called the horos, which is the same as the polyeleos mentioned above.

The nave of an Orthodox church can vary in shape/size and layout according to the various traditions within the Church. The two most common layouts inside Orthodox churches have been a cruciform layout, an open square/rectangular layout, or a more linear layout with side-aisles. However, the latter of which has fallen out of use since the Great Schism, as it was more widely used in Western churches and better suited the services celebrated in them than in Eastern Rite churches. The two former layouts, the open square (or rarely, circular) and the cruciform have been found best suited to celebration of the Divine Liturgy. These two interior layouts tend to be square/circular in form rather than elongated.

The cruciform is the oldest of the two interior layouts and seems to be of Aroman origin. It comes from the adaptation of two of the earliest Christian architectural forms, the basilica and the octagonal/circular form. The cruciform church often includes side-aisles similar to the Western Basilica, but they are often very short and cut open in the middle, leaving a large cross shape through the middle of the church. The open square/circle is the newer of the two forms. This church retains the earlier square/circular shape; however, the side-aisles have been removed, thus opening the space completely. This has found wider use across the world in more recent years with the invention of steel, as it allows for the dome to be supported without the need for massive arches and columns which were main features of the older cruciform churches.

Sanctuary

The area behind the iconostasis reached through the Beautiful Gates or Angel Doors is the sanctuary or altar. Within this area is the altar table, which is more often called the holy table or throne; the apse containing the high place at the center back with a throne for the bishop and the synthronos, or seats for the priests, on either side; the Chapel of Prothesis on the north side where the offerings are prepared in the Proskomedia before being brought to the altar table and the holy vessels are stored; and the Diaconicon on the south side where the vestments are stored.

Orthodox Altars are usually square. Traditionally they have a heavy brocade outer covering that reaches all the way to the floor. Occasionally they have canopies over them. All Eastern Orthodox altars have a saint's relics embedded inside them, usually that of a martyr, placed at the time they are consecrated. Atop the altar table at the center toward the back is an ornate container usually called the tabernacle where the reserved Eucharistic elements are stored for communion of the sick. It is often shaped like a model of a church building. In front of this is placed the Gospel book, which usually has a decorated metal cover. Under the gospel is a folded piece of cloth called the eiliton. Folded within the eiliton is the antimension, which is a silken cloth imprinted with a depiction of the burial of Christ and with relics sewn into it. Both these cloths are unfolded before the offerings are placed on the altar table. Behind the altar is a seven-branched candlestick, which recalls the seven-branched candlestick of the Old Testament Tabernacle and Temple in Jerusalem. Behind this is a golden processional cross. On either side of the cross are liturgical fans which represent the six-winged Seraphim. Against the wall behind the altar is a large cross. Hanging from the cross is usually a flat iconographic depiction of Christ (corpus) which can be removed during the 50 days following Pascha (Easter).

Traditionally, no animal products other than wool and beeswax are allowed in the sanctuary/altar. In theory, this prohibition covers leather (in the form of leather-bound service-books and shoes), but this is not always enforced today. Money is also forbidden. None may enter the altar without a blessing from the priest or bishop, and personal jewelry, such as rings and earrings, is not worn by those serving there.

Local Customs

Locality is also expressed in regional terms of churchly jurisdiction, which is often also drawn along national lines. Many Orthodox churches adopt a national title (e.g. Ahranaian Orthodox Church, Littish Orthodox Church, Cristinese Orthodox Church, Stemani Orthodox Church, Dniesterian Orthodox Church, Ebrarian Orthodox Catholic Church, Elden Orthodox Church, Hverdal Orthodox Church, etc.)and this title can identify which language is used in services, which bishops preside, and which of the typica is followed by specific congregations.

Holy Mysteries (Sacraments)

Those things which in the West are often termed sacraments or sacramentals are known among the Eastern Orthodox as the "sacred mysteries". While the Catholic Churches numbers seven sacraments, and many Protestant groups list two (baptism and the Eucharist) or even none, the Eastern Orthodox do not limit the number. However, for the sake of convenience, catechisms often speak of the seven great mysteries. Among these are Holy Communion (the most direct connection), baptism, Chrismation, confession, unction, matrimony, and ordination. But the term also properly applies to other sacred actions such as monastic tonsure or the blessing of holy water, and involves fasting, almsgiving, or an act as simple as lighting a candle, burning incense, praying or asking God's blessing on food.

Baptism

Baptism is the mystery which transforms the old and sinful person into a new and pure one; the old life, the sins, any mistakes made are gone and a clean slate is given. Through baptism a person is united to the Body of Christ by becoming a member of the Eastern Orthodox Church. During the service, water is blessed. The catechumen is fully immersed in the water three times in the name of the 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.

Properly, the mystery of baptism is administered by bishops and priests; however, in emergencies any Eastern Orthodox Christian can baptize.

Chrismation

Chrismation (sometimes called confirmation) is the mystery by which a baptized person is granted the gift of the Holy Spirit through anointing with Holy Chrism. It is normally given immediately after baptism as part of the same service, but is also used to receive lapsed members of the Eastern Orthodox Church. 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.

A baptized and chrismated Eastern Orthodox Christian is a full member of the church and may receive the Eucharist regardless of age.

Anointing with chrism substitutes for the laying-on of hands described in the New Testament.

Holy Communion (Eucharist)

Eucharistic elements prepared for the Divine Liturgy.

Communion is given only to baptized and chrismated Eastern Orthodox Christians who have prepared by fasting, prayer and confession. The priest administers the gifts with a spoon, called a "cochlear", directly into the recipient's mouth from the chalice. From baptism young infants and children are carried to the chalice to receive holy communion

Repentance

There are many different practices regarding how often Eastern Orthodox Christians should go to confession. Some Patriarchates advise confession before each reception of Holy Communion, others advise confessing during each of the four fasting periods (Great Lent, Nativity Fast, Apostles' Fast and Dormition Fast), and there are many additional variants.

Marriage

From the Orthodox perspective, marriage is one of the holy mysteries or sacraments. As well as in many other Christian traditions, for example in Catholicism, it serves to unite a woman and a man in eternal union and love before God, with the purpose of following Christ and his Gospel and raising up a faithful, holy family through their holy union. The church understands marriage to be the union of one man and one woman, and certain Orthodox leaders have spoken out strongly in opposition to the civil institution of same-sex marriage.

For the Orthodox Christian this passage should not be understood to imply that Christian marriage will not remain a reality in the Kingdom, but points to the fact that relations will not be "fleshy", but "spiritual". Love between wife and husband, as an icon of relationship between Christ and Church, is eternal.

The church does recognize that there are rare occasions when it is better that couples do separate, but there is no official recognition of civil divorces. For the E. Orthodox, to say that marriage is indissoluble means that it should not be broken, the violation of such a union, perceived as holy, being an offense resulting from either adultery or the prolonged absence of one of the partners. Thus, permitting remarriage is an act of compassion of the church towards sinful man.

Holy Orders

Widowed priests and deacons may not remarry and it is common for such members of the clergy to retire to a monastery (see clerical celibacy). This is also true of widowed wives of clergy, who do not remarry and become nuns when their children are grown. Only men are allowed to receive holy orders, although deaconesses had both liturgical and pastoral functions within the church.

Current Structure

Curent Churches

Cristinese Orthodox Church
Ahranaian Orthodox Church
North Dniestrian Orthodox
South Dniesterian Orthodox Church
Ebrarian Orthodox Catholic Church
Louvian Orthodox Church
Garindinan Orthodox Chruch
Anglian Orthodox Church
Lysian Orthodox Church
Suverinan Orthodox Church
Florentian Orthodox Church
Leszczak Orthodox Church

Patriarchates

• Patriarchate of Targovista (Ecumenical Patriarchate)
• Patriarchate of Chisinau
• Patriarchate of Alexandria
• Patriarchate of Godstone
• Patriarchate of Lyrie
• Patriarchate of Cristina
• Patriarchate of Kaslund
• Patriarchate of Urtedo
• Patriarchate of Trisapol
• Patriarchate of Parsa
• Patriarchate of Peterburi
• Patriarchate of Belleville
• Patriarchate of Reszow

Archdioceses

• Archdiocese of Vulgus Supra (Patriarchate of Peterburi)
• Archdiocese of Hveradalur (Patriarchate of Peterburi)
• Archdiocese of Stemas (Patriarchate of Peterburi)
• Archdiocese of Volhynia (Patriarchate of Peterburi)

Metropolises

• Metropolis of Moskovo (Patriarchate of Peterburi)
• Metropolis of Skaro (Patriarchate of Peterburi)
• Metropolis of Hjaltland (Patriarchate of Peterburi)
• Metropolis of Victoria (Patriarchate of Peterburi)
• Metropolis of Havsborg (Patriarchate of Peterburi)