First, Orthodoxy manifests itself in the sources of its doctrine. We are talking about the Holy Scriptures and Sacred Tradition. Both sources of faith and grace are seen in unity and complement each other. There is a theological opinion that the Holy Tradition is normative in nature due to the fact that it reveals the truths of faith proclaimed in the Holy Scriptures. The Tradition includes: “apostolic instructions”, definitions of faith and decisions of the first seven Ecumenical Councils and several local ones, ancient texts of worship, works of the Holy Fathers, prayer canons, monastic statutes, acts proclaiming the canonization of saints. All of this forms a certain tradition, where the spiritual experience of the Church has been accumulated, which is constitutive of the religious practice of today.

Second, Orthodoxy represents itself through dogma. In this regard, it recognizes the Nicene-Constantinople Creed (see the topic “Christianity: General Characteristics”), adopted at the first two Ecumenical Councils (of the then unified Church), as inviolable. This dogmatic basis of the Orthodox faith was strongly defended against heretical ideas that accompanied the life of the Church during the formation of the “symbol.” It remains so now, because in Orthodox theological thought there is an idea that dogmatic development is impossible, unlike in Roman Catholicism or trends in Protestantism. In other words, the fathers of the first seven councils gave a complete (rational) definition of dogmas that guarantees their further spread and popularization.

Third, Orthodoxy should be defined as a cult system. Cult practice gives the most expressive forms (interpretations) of the provisions of the doctrine itself. Cultic actions are centered on worship as a collective communion of the church community with God. The latter has three circles: daily, weekly, and annual. Each of them includes events fundamental to this faith from both the sacred history of the Old Testament and the New Testament. For example, weekly services are dedicated to: On Monday – to the “powers of heaven”; on Tuesday – to the prophets of the Old Testament, especially John the Baptist; on Wednesday and Friday the Church recalls Judas Iscariot’s betrayal of Jesus Christ, His great suffering and death on the cross; on Thursday it glorifies the apostles, but pays special tribute to St. Nicholas the Wonderworker of Lycia; on Saturday all saints are honored. Finally, and this feast is the basis of all liturgical circles, Sunday is the day of the Resurrection of Jesus. All the other holidays logically coincide with this event, because it represents the highest meaning of Orthodox Christianity. Further, when considering the cult system in Orthodoxy, it is necessary to pay attention to the structure and course of liturgical practice, which consists of prayers in which the Church asks for mercy or honors God, spiritual chants, bows, signs of the cross, and sacraments.

The sacraments are the most important link in the cultic practice of Orthodoxy. Of course, the sacrament is interpreted as a sacred action that gives the believer spiritual gifts (from God through His grace). At least this mystical action is performed in such a way that everyone can see its form. The content of all seven sacraments, which the Orthodox Church has established, must be explained by considering them separately and sequentially.

It is believed that any person bears the burden of the sin of the forefathers (Adam and Eve), so water baptism (in the name of the Father and the Son and the Holy Spirit) leaves them behind, directing the soul to Godhood, that is, full-fledged church life. The next sacrament is the anointing of the sick. It is a ritual in which a priest anoints a person with oil (oil consecrated with a special agent). In doing so, the believer receives from God the gracious power that will be useful to him in his earthly life. The most important sacrament in Orthodox worship is the sacrament of the Eucharist, or communion.

In the practice of the Orthodox Church, there is also the sacrament of the oil consecration, which is meaningfully connected with the fact that any person (even if he or she is sick) can recover bodily and spiritually. People’s desire for healing is satisfied by this sacrament. The Church performs it several times: during Lent, when a person is sick or dying. Naturally, all these actions should not be performed by ordinary people, but only by those who have reached a certain degree of spiritual maturity, who can perform the functions of a minister of worship and be a pastor. In this case, the Orthodox Church performs the sacrament of priesthood. A man who enters the ministry undergoes a special ritual in which the acting Bishop (archbishop, metropolitan) symbolically involves him in the apostolic ministry. This person, through the prayers of the Church, receives grace from God for priestly activity. A separate sacrament established in the Church is the sacrament of marriage. Since Christianity gives a person a choice of the path of salvation (either monasticism or married life), the Church should sanctify the relationship between a man and a woman if they share each other’s feelings, are ready to raise children in the spirit of the Christian moral ideal, and help each other on the way to the Kingdom of God.

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Although the rules of fasting may seem very strict to those who have not previously encountered them, they were developed for all believers, not just monks. (Monks do not eat meat, so the rules regarding meat eating could not have been written with them in mind. Similarly, the rules concerning marital abstinence apply only to laymen and married clergy.) While few lay people are able to fully observe these rules, it is best to present them without assessing what level is “appropriate” for lay people, as this is a matter to be decided by each Christian individually under the guidance of his or her spiritual director.

There are many exceptions to the general rules, such as major feasts or parish thrones that fall during the Lenten season. Consult your priest and parish calendar for details. St. Innocent Press publishes wall and pocket calendars that list the Lenten rules for each day of the year. The St. Herman Calendar, published annually by St. Herman of Alaska Press, is also a good daily guide.

For the Christian, all food is pure. When fasting is not prescribed, there are no forbidden foods.

Unless a Lenten period is declared, Orthodox Christians observe a strict fast every Wednesday and Friday. The following foods are avoided:

• Meat, including poultry, and any meat products such as lard and meat broth;
• Fish (meaning fish with backbone; seafood is allowed);
• Eggs and dairy products (milk, butter, cheese, etc.);
• Olive oil. A literal interpretation of the rule prohibits only olive oil. Especially where olive oil is not an important part of the diet, the rule is sometimes interpreted to include all vegetable oils as well as oil-based products such as margarine;
• Wine and other alcoholic beverages. In the Slavic tradition, beer is often allowed on Lenten days.

How much

Sadly, it is easy to follow the letter of the fasting rule and still practice gluttony. During Lent, one should eat simply and in moderation. Monks eat only one full meal on strict Lenten days and two meals on days when wine and oil are allowed. It is generally not advisable for lay people to limit their meals in this way: consult your priest.

Exemptions

The Church has always exempted small children, the sick, the very elderly, and pregnant and nursing mothers from strict fasting. While people in these groups should not severely limit the amount of food they eat, there is no harm in giving up some foods two days a week – just eat enough of the permitted foods. Exceptions to fasting for medical reasons (e.g. diabetes) are always allowed.

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Unity with God and community

In the Orthodox faith, believers experience unity with God and the importance of living in community with other people. This is expressed in common prayers, worship, and the sharing of the sacraments.

Faith in Christ and His salvation

Orthodox Christians believe in Jesus Christ as the Savior and Son of God. Faith in Christ and acceptance of His salvation play an important role in the life of believers.

Holiness and repentance

Orthodox Christians strive for holiness in their lives and practice repentance as a way of purifying the soul. This principle helps people to develop spiritually and to follow the divine commandments.

Religious theology

The Orthodox faith views God as the Holy Trinity – one divine essence consisting of the Father, the Son, and the Holy Spirit. The Father is considered the source of everything that exists, the Son is His incarnation in human form, and the Holy Spirit is the spiritual force that awakens and inspires believers.

The faithful of the Orthodox Church also honor the Most Holy Theotokos, who plays an important role in the spiritual life of believers. The Virgin is considered an intercessor and helper before God.

Church sacraments

In the Orthodox faith, there are seven church sacraments that believers view as ways of receiving the grace of God. They are baptism, anointing, communion, repentance, peace, marriage, and priesthood. Each of these sacraments has a certain symbolism and plays an important role in the spiritual life of Orthodox Christians.

Historical and cultural aspects of the Orthodox faith

The Orthodox faith has a rich history and deep roots in the culture and traditions of many nations. Religious holidays, rites and rituals, communication with God through prayer and spiritual practices are all part of the cultural heritage of the Orthodox faith.

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Early Christianity took each step on the way to its establishment in fierce confrontation with tribal religions and ideological differences in its own environment. The victory of the new religion in the face of the brutal socioeconomic reality of the Roman Empire testified not only to the ideological potential of this religion. This victory proved that the socio-economic and epistemological prerequisites for the emergence of a cosmopolitan, world religion had matured in the depths of ancient Roman society.

Already in the first centuries, Christianity left deep traces of its influence in the actual existence of the Roman Empire. Later on, the state religion of the Roman Empire was increasingly divided into two directions, Western and Eastern, which was due to the peculiarities of its development.

This once mighty empire was experiencing a deep crisis. Its economic foundations, social structure, and spiritual life were shaken by numerous uprisings of slaves and oppressed peoples, and were undermined by internecine power struggles in the ruling strata of society, as well as by incessant wars of conquest. The very integrity of the empire was also threatened: the Persian state threatened it from the east, and Germanic tribes from the north.

Under the pressure of unfavorable circumstances, Emperor Constantine moved the capital of the empire from Rome to the eastern colony of Byzantium in 330, which was named Constantinople. At the end of the fourth century, the empire was divided into western and eastern parts. In 476, the western part of the Roman Empire fell apart under the blows of the conquerors into numerous large and small feudal states. The eastern part retained its integrity until the fifteenth century.

In the peculiar conditions of the western and eastern parts of the once united empire, two centers of Christianity gradually emerged-Rome and Constantinople.

The feudal fragmentation of Western Europe contributed to the formation of a spiritual center that rose above secular power. The Roman bishop, the most influential figure among church hierarchs and the richest ruler, tried to inherit even the imperial throne. Since the seventh century, only Roman bishops have been given the title of pope, which almost all bishops had previously held.

The Byzantine spiritual center was formed in a monolithic, stable state with strong imperial power. In the presence of a centralized secular government, there was a fragmentation of churches. The ancient eastern churches of Constantinople, Antioch, Alexandria, and Jerusalem are constituted as equal and autocephalous, i.e. independent.

Formal supremacy as the first among equals is recognized for the Patriarch of Constantinople. All churches unconditionally recognize the supreme power of the emperor and his status as a secular head of the church.

Rome and Constantinople were drawn into a centuries-long, exhausting struggle for dominant influence in the Christian world. Theological controversy over dogma and worship also began. Common religious ideas, worship practices, and church organization were subjected to special interpretations and practical changes in both Christian centers. Sharp disputes led to a decisive separation and a complete division of the churches in 1054.

Both centers claimed a dominant role in Christianity. The Western Church appropriated the title of universal, while the Eastern Church appropriated the title of keffalos, which is practically identical to the concept of “world church.” Orthodox and Catholic theologians interpret the split in Christianity and the emergence of its two branches as dogmatic and cultic differences. deviations from Christian orthodoxy.

In fact, both trends in Christianity arose out of qualitatively different conditions for the functioning of the church in Byzantium and Rome, in the East and the West. Orthodoxy and Catholicism were called to life by the entire course of events, by the peculiarity of the historical situation, which formed dogmatic and cultic features that are not identical, ideological interpretations.

An essential and integral element of Orthodoxy is a specific set of religious ideas that define the conceptual side of this religion and its doctrine. The basis of the Orthodox doctrine is the Creed, which is common to all of Christianity.

The Creed is inherent in any religion. It is a concise statement of the fundamental tenets on which the entire branched system of doctrine is built. The Christian (Apostles’) Creed was adopted at the first ecumenical councils of the church in Nicaea (325) and Constantinople (381) after lengthy theological discussions and sharp clashes of views and positions of the church fathers.

The Creed dogmatizes, elevates to the rank of absolute truths that must be accepted unconditionally and without doubt, i.e. on faith, a number of provisions that also relate to the image of the afterlife. The main of these dogmas are: the three hypostases of God (God the Father, God the Son. God the Son, God the Holy Spirit): the descent of the Holy Spirit from God the Father; the God-man, the atonement of sacrificial death, the resurrection, and the ascension of Jesus Christ; the second coming of the Savior, the resurrection of all the dead on the day of the Last Judgment for eternal life; the sinful nature of man, the need for humility and submission for the sake of heavenly bliss; the holiness of the one apostolic church, etc.

Orthodoxy attaches particular importance to the establishment of the Creed in the minds of believers and the promotion of its essence. The Creed is recited as a prayer at worship and in everyday life, in the traditions of Orthodoxy, and in choral performance in churches. A meaningful interpretation of the Creed is given in the Orthodox Catechism, which serves as a textbook in the system of primary religious education of parishioners.

The ideological source of the Orthodox doctrine is the Bible and sacred tradition, which includes the decisions of the first seven ecumenical councils (IV-IX centuries), as well as the theological and philosophical heritage, political and social doctrines of the “teachers of the church”, Christian writers of the II-VIII centuries – Justin, Tertullian, Clement of Alexandria, Origen, Basil the Great, Gregory of Nyssa, Augustine, and others.

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