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| ISBN-13: | 9781857336474 |
|---|---|
| Publisher: | Kuperard |
| Publication date: | 09/01/2011 |
| Series: | Simple Guides |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 50 |
| File size: | 4 MB |
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The Simple Guide to Attending Orthodox Christian Ceremonies
By Akasha Lonsdale
Bravo Ltd
Copyright © 2011 KuperardAll rights reserved.
ISBN: 978-1-85733-647-4
CHAPTER 1
WHAT ORTHODOX CHRISTIANS BELIEVE
Essentially, all Christian belief is the same: that God is 'triune'. This means that the one righteous, compassionate Creator is revealed in Three Persons – God the Father, God the Son (Jesus Christ) and God the Holy Spirit – known as the Holy Trinity. This fundamental doctrine, agreed at the First Council of Nicea in AD 325, is stated in the Nicene Creed and is the 'Symbol of Faith' of Orthodox Christians.
The word Orthodox is derived from two Greek words: orthos (right), and doxa (teaching, or worship). Orthodox Christians believe they faithfully adhere to the teachings of Jesus Christ as passed on through the unbroken line of his Apostles. While the Holy Mysteries of Baptism, Chrismation (Confirmation), Holy Eucharist (Communion), Confession, Matrimony, Ordination (reception into the priesthood) and Holy Unction (the sacrament of healing and forgiveness of sins and the anointing of the sick) are central to worship, in the Orthodox view all life is sacramental, or part of the Sacred Mystery, and cannot be easily compartmentalised. However, these seven Holy Mysteries have particular importance, with the Liturgy of the Eucharist having precedence.
Orthodox Christians have preserved the faith, as defined by the Seven Ecumenical Councils from the fourth to the eighth centuries, unchanged. The great schism that separated the Greek Orthodox and Roman Catholic Churches in 1054 was essentially a dispute over authority to rule on spiritual matters, not about fundamental differences in belief or doctrine. Orthodox believers take personal responsibility for their faith and, believing that God's voice speaks through the Church as a whole, they are willing to challenge authority when considered appropriate.
THE ORTHODOX CHURCH STRUCTURE
The early administrative structure of the Orthodox Church was created in Constantinople (modern-day Istanbul), but today it has a collegial system of government. There are fifteen autocephalous (self-governing) and four autonomous (self-ruling) Orthodox Churches worldwide in communion with each other. There is no single focus of authority, such as the Pope in the Roman Catholic Church, and supreme authority rests with an international Council or Synod, with representatives from the Orthodox Churches around the world meeting to decide questions relevant to Orthodox belief.
The hierarchy of clergy within the Church consists of just three main orders: bishops, priests and deacons. However, bishops of large cities may be called archbishops, and bishops of cities with historical importance to the Orthodox Church, such as Constantinople, Alexandria, Antioch and Jerusalem, have the honorary rank of Patriarch, with the Ecumenical Patriarch of Constantinople being the most revered. Patriarchs, archbishops and bishops are drawn from the ranks of monks and are therefore celibate. Women are not ordained. Those entering the priesthood may already be married, but are not permitted to marry once ordained. Monastic communities of both men and women play an important part in the life of the Church.
The largest concentrations of Orthodox Christians outside Greece are found in Eastern Europe, the Balkans, the United States, Canada and Australia.
SACRED WRITINGS
The key texts of Orthodox Christianity are the Holy Bible, and a selection of seasonal service books among which is the Lenten Triodion, containing special hymns and prayers for use during Lent and Passion Week. The Trebnik (Book of Needs) is used for special services such as marriage, burial, baptism and various blessings. A calendar similar to that of the Lectionary in Western Christianity is used to determine the yearly liturgical (church service) structure.
BRANCHES OF ORTHODOXY
The Coptic, Ethiopian, Eritrean, Armenian, Syrian and (Indian) Malankara Orthodox Churches are known as Oriental Orthodox, and have not been in communion with the Eastern Orthodox Churches since the fifth century. They rejected the doctrine about the nature of Jesus – as one person with two natures, both human and divine – agreed at the Fourth Ecumenical Council held at Chalcedon in 451 and reaffirmed by subsequent Synods. This is a controversial area and, while still highly regarded, these Churches are generally referred to as Monophysite (holding the belief that Christ has only one nature: human and divine totally entwined) or Non-Chalcedonian. Today they are in dialogue with the Eastern Orthodox Church, exploring the possibility of a return to unity.
CHAPTER 2PLACE OF WORSHIP
The main places of worship for Orthodox Christians are cathedrals, the seat of the bishop and the centre of a diocese; churches, which are usually the centre of a parish (although in Greece there can be several in close proximity); and monasteries. In a parish with a relatively small Orthodox community, services may be held in converted houses. Orthodox churches tend to be square with a domed roof, giving a sense of God coming down to us (in contrast with Western churches, which are long buildings with a tall spire pointing heavenwards, suggesting power striving to reach upwards to God.) A particular feature of Russian Orthodox churches is the onion-shaped dome, often said to symbolise a candle flame burning upwards to heaven. All purpose-built churches are crowned by a cross.
The greatest Byzantine cathedral in Constantinople was the Hagia Sophia, or Church of the Holy Wisdom, which was commissioned by the son of Constantine the Great. Nine hundred years later, during Muslim rule, it became a mosque and minarets were added. It is now the Ayasofya Museum in modern-day Istanbul, and is considered an architectural wonder.
THE ORTHODOX CROSS
The Orthodox cross differs in design from that of Western Christianity, and is known as the tri-bar cross. The small top bar represents the words of Pontius Pilate nailed above the cross, declaring that this was 'Jesus of Nazareth, King of the Jews', and often bears the letters INBI or INRI, acronyms of the Greek and Latin translations. Crucified alongside Jesus were two thieves, and the upward angle of the lowest bar (to which the feet of Jesus were nailed) represents the thief who acknowledged Christ for who he was, while the downward angle signifies the thief who didn't.
HOLY ICONS
Icons – sacred images of key people and stories from the Scriptures and important saints – are a main focus of devotion for Orthodox Christians. Varying in size, they are usually simple, colourful, two-dimensional paintings that traditionally were created by monks after prayer and fasting. Historically, when many people couldn't read, icons were essential reminders of their faith, and most followers will have one or more in a special place within the home. A permanently lighted lamp either hangs above or burns below each icon. Icons may be adorned with flowers or basil, the herb said to have grown above the site of Christ's crucifixion.
INSIDE AN ORTHODOX CHURCH
Generally, Orthodox churches have three distinct sections. At the western end, the entrance vestibule is the narthex, where votive candles may be taken in return for a small monetary donation. (How much you give is generally your decision, though some churches may state a specific sum.)
This area leads into the cross, or basilica-shaped nave, which tends to be a large open area without seating where the faithful stand to worship. At the eastern end of the church, behind the iconostatis (see below) is the area called the altar, where the Divine services are performed by the priest, who enters through the central portal known as the Royal Door or Holy Gate.
The iconostasis is a long, ornate, wooden screen spanning the church. The screen is broken by three doors. In the centre is the Royal Door, which consists of a full-length, two-leafed door, or, in smaller churches, part curtain, part door. The left door leads to an area containing the Prothesis, or Proskomide, sometimes known as the Table of Oblation, where the holy gifts of bread and wine are prepared for the Holy Eucharist. The right door, sometimes called the Deacon's Door, gives further access to the altar area.
Within the altar the central feature is the Holy Table (known in Western Christianity as the altar). This is covered with white linen and overlaid with rich fabric that may be changed for different church seasons. Among the sacred items on the table will be a cross, the book of the Gospels and the Tabernacle, which may be an ornate coffer or a carved wooden box. This contains the Holy Gifts (consecrated bread and wine) kept in reserve for emergency use, such as sudden illness.
The icons of the Royal Door could show the story of the Annunciation, in which case the left-hand leaf shows the Archangel Gabriel, and the right the Virgin Mary, or could contain images of the four Evangelists, Matthew, Mark, Luke and John. The icon to the right of the Royal Door will be of Jesus Christ, and to the left, his mother, the Virgin Mary. These are replicated directly in front on sloping, cloth-covered icon stands, and these are the icons that worshippers revere and kiss on arrival. Worshippers never go behind the iconostasis screen.
Some Orthodox churches can seem quite dim on entry, but when your eyes have adjusted you will notice colourful frescoes and icons around the church, and in many instances completely covering all the walls and the ceiling. Candles or lamps will be burning and there will be a strong smell of the incense that is used during services. Items of gold and silver will shine in the light, which is also reflected by the gold paint of icons. Generally the only seating will be bench-style, along the sides of walls. In larger churches there will also be smaller prayer corners with icons and votive candle stands.
The key people in a local parish are the bishop, presbyter (priest) and deacon. Liturgical vestments are rich, brightly coloured and elaborate, to remind the faithful that they are worshipping in the Kingdom of Heaven, and different colours may be worn for each liturgical (church) season. Most Orthodox priests have beards. In the monastic tradition, everyday clerical clothing tends to be black, and the most recognisable item is the distinctive klobuk, stiffened raised headwear covered with a draped veil extending down the back and over the shoulders. For ranks above Bishop, and depending on the tradition, the klobuk might be white and decorated, probably with a central cross.
SERVICES
Orthodox services are held in the language of the country, or of the congregation. This can vary, depending on the community, and may be Biblical Greek, Romanian, Church Slavonic or English.
There are four different types of prayer: the Liturgical Prayer following a prescribed format set out in the service books, with the Divine Liturgy being the most important of these services; the monastic prayers, a twenty-four-hour cycle of prayer (the evening service, or Vespers, Compline, Matins and the Hours); specific home-based prayers including a special 'Jesus' prayer usually recited using prayer beads (a woollen rope of knotted beads) to count repetitions; and personal self-composed prayers.
Note that the liturgical day starts at sunset, which means that the first service of the day is evening Vespers. Feast days actually start on the eve of the appointed day, for the same reason.
In a parish setting, the priority is the Divine Liturgy. Where there are a number of priests, this will take place more than once a week. However, it is generally celebrated on a Sunday morning. If the morning service, Matins, is celebrated before the Liturgy, as in Greek Orthodoxy, the devout will also attend this. However, because these combined services are approximately three hours long, and therefore not really suitable for families with young children, most people will attend what suits their personal circumstances. Where possible, worshippers will also attend the forty-five-minute weekday evening Vespers service, or the Great Vespers, the Saturday evening vigil, which in the Russian Orthodox tradition combines Vespers and Matins. This joyful service lasts between two and four hours, during which there are hymns and special prayers.
Sunday Service
The Divine Liturgy is the weekly celebration of the Eucharist (Holy Communion), and consists of nine distinct sections linked by various short Litanies (repetitive, responsorial prayers). It generally lasts for two hours, from 10:30 a.m. to 12:30 p.m., or longer, depending on numbers attending.
Although this is not encouraged, people may arrive at different times, such as just before the reading of the Gospel or the start of Holy Communion. They will still light candles and honour the icons before finding a place to stand. This means that there can be quite a lot of activity, but everyone will be respectful and attentive. You may also notice people handing pieces of paper or small booklets to the deacon. These contain the names of people to be commemorated in the Liturgy. In some churches those names will be accompanied by prosphora, individual offerings towards the Eucharistic service, in the form of loaves of bread.
The service is led by the presbyter (priest), who will be assisted by a deacon and may have one or more lay helpers, such as an altar boy. As the majority of the service is sung or intoned rather than spoken, there will also be lead singers or a choir. No musical accompaniment is permitted as only the human voice is considered capable of praising God.
CHAPTER 3FESTIVALS AND HOLY DAYS
THE ORTHODOX CHRISTIAN CALENDAR
In Orthodox Christianity, as in Western Christianity, most festivals and holy days occur on fixed dates. Churches of the Greek tradition follow the Gregorian Calendar introduced by Pope Gregory XII in 1582, while the Slavonic tradition follows the Julian calendar of Julius Caesar, which means that everything on the fixed calendar occurs thirteen days later. The exception to this is that both these traditions celebrate the movable date of Easter on the same day. However, the difference in dates for Easter between Eastern Orthodoxy and Western Christianity can be anything up to five weeks.
Easter is the most important festival, and is considered to be the 'Feast of Feasts'. Additionally there are 'twelve great feasts', with eight devoted to Christ and four to the Virgin Mary. The four canonical periods of fasting are Great Lent; the Apostles' Fast; the Nativity Fast and the Dormition Fast. There are also a number of single fast days on the Eve of Theophany; the Beheading of St John the Baptist; the Elevation of the Cross, and every Wednesday and Friday (with the exception of four fast-free weeks). Although fasting, which lasts from sunset to sunset, usually means abstinence from all food and drink (other than water), in the Orthodox Church it means excluding meat, dairy products, fish, olive oil and wine at different times according to various written authorities. Unlike Western Christianity, all fasting periods include Sundays. Every Sunday morning before Holy Communion is a period of fasting and abstinence, which includes abstinence from marital relations.
The following dates follow the Gregorian calendar and are ordered according to the Orthodox liturgical year, which begins on 1 September. Unless otherwise detailed, they are celebrated or commemorated in church with special Vespers and the Divine Liturgy.
NATIVITY OF THE THEOTOKOS (8 September)
('Theotokos', Greek, God-bearer.) This holy day is also known as the Nativity of the Virgin Mary.
THE ELEVATION OF THE HOLY CROSS (14 September)
This single fast day celebrates the recovery by St Helen (mother of the Emperor Constantine) of the true cross of Christ's crucifixion. It is also a celebration of the power of the cross as a spiritual phenomenon, and in churches the cross will be decorated with flowers. During the service the priest carries it in procession and then holds it aloft as the choir sings special hymns.
PRESENTATION OF THE THEOTOKOS (21 November)
Also known as 'the Presentation of the Virgin Mary in the Temple', this commemorates the day when, at the age of three, Mary was offered to the Temple in Jerusalem in fulfilment of a vow made by her parents before her birth.
THE CHRISTMAS FAST (15 November to 24 December)
In the Orthodox Church this is purely a time of fasting, unlike the period of Advent in Western Christianity, which is celebrated with candles, wreaths and special calendars. Christmas cards and presents are exchanged, however, and Orthodox Christians living in the West may be influenced by local culture and decorate their homes accordingly, as described in the chapter on Western Christianity.
CHRISTMAS EVE (24 December)
In the churches there will be major services, both in the morning and in the evening. There will be no Christmas Carols, which are likely to be sung at home around the Christmas tree or as part of a community gathering, and will differ according to the country. After the church services there is usually a family meal with local food that fulfils the fasting requirements. The fast does not end until Holy Communion has been received.
CHRISTMAS DAY (25 December)
Christmas Day is the beginning of the Christmas period, and will be celebrated with special prayers at the Divine Liturgy, which will be followed by a family meal according to local tradition.
HOLY THEOPHANY, OR THE FEAST OF EPIPHANY (6 January)
This marks the end of the Christmas period, and starts with a single fast day. The key emphasis in church is the service of the Sanctification of the Waters, a solemn service that commemorates Jesus' baptism by John the Baptist in the River Jordan, when the Holy Spirit descended in the form of a dove, and the voice of God the Father was heard, confirming Jesus' Divine Son-ship.
(Continues...)
Excerpted from The Simple Guide to Attending Orthodox Christian Ceremonies by Akasha Lonsdale. Copyright © 2011 Kuperard. Excerpted by permission of Bravo Ltd.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Table of Contents
Contents
Cover,Title Page,
Copyright,
About the Author,
WHAT ORTHODOX CHRISTIANS BELIEVE,
• The Orthodox Church Structure,
• Sacred Writings,
• Branches of Orthodoxy,
PLACE OF WORSHIP,
• The Orthodox Cross,
• Holy Icons,
• Inside an Orthodox Church,
• Services,
FESTIVALS AND HOLY DAYS,
• The Orthodox Christian Calendar,
• Nativity of the Theotokos,
• The Elevation of the Holy Cross,
• Presentation of the Theotokos,
• The Christmas Fast,
• Christmas Eve,
• Christmas Day,
• Holy Theophany, or the Feast of Epiphany,
• Presentation of Christ in the Temple,
• Cheesefare Week,
• Forgiveness Sunday,
• The Great Fast of Lent,
• The Celebration of the Annunciation,
• Palm Sunday,
• Holy Thursday,
• Holy Friday,
• Holy Saturday,
• Pascha (Easter Day),
• Bright Week,
• Ascension Day,
• Pentecost,
• The Fast of the Apostles,
• The Feast of Saint Peter and Saint Paul,
• The Feast of the Transfiguration,
• The Fast of the Repose of the Virgin Mary,
• Dormition of the Virgin,
• The Beheading of Saint John the Baptist,
RITUALS AND CEREMONIES,
• Birth,
• Baptism and Chrismation,
• Marriage,
• Death and Mourning,
SOME USEFUL WORDS AND PHRASES,