The Mariamite Christian Orthodox Fathers,
Community of Mary

The Orthodox Christian Archdiocese of Great Britain
OCA-UAOC

ABOUT US

The Mariamite Christian Orthodox Fathers, Community of Mary, is part of the Orthodoc Christian Archdioces of Great Britain, OCA-UAOC

We are a religious monastic community of priests and brothers that focuses on Eastern Orthodox Church Tradition, Faith, Unity, Evangelization, and Social Justice, with a strong emphasis on Mary as a model.

The aim of the Mariamite Christian Orthodox Fathers, Community of Mary is to seek unity among all Orthodox Churches. Altimetry, the main mission of the Mariamite Christian Orthodox Fathers, Community of Mary, is to promote for the unity among all Christians.

The Mariamite Christian Orthodox Fathers, Community of Mary is headed by a Metropolitan Archbishop who is assisted by appointed Bishops and Priests.

Our model in life is following the Theotokos example of Purity, Faith, and Service. Our members live a simple lifestyle in the community, serve the poor, and resist social injustice. We are grounded in the Gospel, prayer, and the Christian faith.

We consider ourselves united and unified with our other sisters Orthodox Churches by; Scripture, Doctrine, Holy Tradition, the Seven Ecumenical Councils, Seven Sacraments and the teaching of the Church Fathers.

Our Eastern Orthodox Tradition places us within the One, Holy, Catholic and Apostolic Church of God. Our theology is based on the Nicene Creed, the Seven Sacraments, Holy Tradition and the Teaching of the Church Fathers.

We draw on the our Eastern Orthodox Christian Traditiont to help ourselves and others to discern God’s presence in our lives. As contemplatives in action, we bring this spirituality into the wider human context as we strive for social justice, charity work, peace, education, dialogue and Church unity. Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the goal of its members is to embrace a way of life which, by Profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom. We are dedicated to Christian evangelism.

Our goal is to bring together all faithful into a uniﬁed and coordinated effort, to spread the truth of the faith in our modern time, in other words; Christianity in the 21st Century. We live in the world and pray for the world; we don’t leave it.

Many Christians think that monastics are just those folks who leave the world and withdraw into their monasteries. People are under the notion that monastics are not aware of what happens in the world. This is a wrong notion. We all agree that the most important job of a monk is to pray, both privately and communally by reading the holy Hours, participating in frequent Liturgy, and observing all the other services and feasts in the cycle of the Church. We also go to Church several times a day, every day! We pray for all, we pray in our place when we are doing something which keeps us from saying our own prayers, we pray by asking God to grant salvation and health to every Christian.

This is our first responsibilities, to pray for the world, for her salvation, your salvation and our salvation. Our second responsibilities as a monastic community are to teach the True Faith, Holy Tradition, and a Christian lifestyle to all, we do that in both ways; formally (in sermons, lectures, or writings) and informally, by example. To do so, the community must be very much present in the world.

We work hard to follow the example that Christ taught us, lived and expects us to follow. We do so by working in different societies and cultures. We serve all who Christ brings to our doors or who He takes us to on the streets.

The Mariamite Christian Orthodox Fathers, Community of Mary serves as a beacon, carrier, and witness of the message of Christ to all people through divine worship, preaching, teaching, and living of the Orthodox Christian Faith.

Our Eastern Christian tradition places us within the One, Holy, Catholic and Apostolic Church of God. We hold as sacred the Holy Scriptures, the ancient Creeds of the Church, the Seven Sacraments and governance through valid Episcopal Orders. Our mission is to proclaim the Gospel of Christ, to teach and spread the Christian faith, to energize, cultivate, and guide the life of the Church according to the Christian faith and traditions.
We are dedicated to Christian evangelism and Unity.

. Our goal is to bring together all faithful into a united and coordinated effort, to spread the truth of in our modern time, in other words; Christianity in the 21st Century.

The Mariamite Christian Fathers, Community of Mary considers that it sanctifies the faithful through divine worship, especially the Holy Eucharist and other Sacraments, building the spiritual and ethical life of the faithful in accordance with the Holy Scriptures, Sacred Tradition, the doctrines and canons of the Ecumenical and local Councils, the canons of the Holy Apostles and the Fathers of the Church and of all other Councils recognized by the Church.

Our Mission
The mission of the Mariamite Christian Orthodox Fathers, Community of Mary, is to proclaim the Gospel of Christ, to teach and spread the Christian Faith, to energize, cultivate, and guide the life of the Church in Great Britain according to the One Holy Catholic Apostolic Church Christian Faith and Tradition. We sanctifies the faithful through divine worship, especially the Holy Eucharist and other Sacraments, building the spiritual and ethical life of the faithful in accordance with the Holy Scriptures, Sacred Tradition, the doctrines and canons of the Ecumenical and local Councils, the canons of the Holy Apostles and the Fathers of the Church and of all other Councils recognized by the Orthodox Church.

Our Vision
That all people may come to know the saving love of our Lord: Father, Son and Holy Spirit.

Our Values We value proclaiming and witnessing Christ to all people with priority given to those who have never heard or accepted the Gospel.

We value sharing the love of Christ for the care of the total person – spiritual and physical. We value ministry in the language and culture of the people.

We value our people – well-trained Missionaries, Staff, Supporters, Indigenous Leadership and those being served.

We value communities, parishes, and individuals that are Orthodox mission-minded and have active mission involvement. We value being an open and transparent mission that values the gifts of stewardship provided to us by the faithful.

We are guided by the following principles:

The Gospel
To believe in the Gospel of Jesus Christ, and to adhere to His commandments, as expressed in the life and teachings of the One Holy Cathoilc Apostolic Church.

Holy Tradition
We consider and believe that Holy Tradition is our guid and is a living transmission of the Christian faith from the Apostles, encompassing Scripture, the teaching of the Church Fathers and the decrees of Ecumenical Councils, liturgical practices and Iconography.

On Communication
To acknowledge our responsibility to communicate to all Christianity and to the world, and to invite all to partake of the fullness of the faith.

On Education
To take a holistic approach to theological education and spiritual formation—integrating study, work, worship, and personal discipline.

On Values
To manifest Christian love, service, worship, and learning in the life of the community and beyond.`
To be open, transparent, and responsible stewards of the resources entrusted to us.

On Participation
To encourage every member of the community to be a full and active participant in our mission.

On Charity Work & Commitments
To be committed to the Holy Church teachings, to be also committed to fairness, justice, respect, and hospitality for all members of the community and our wider society, regardless of their background or beliefs. Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the intention of our mission is to embrace a way of life which, by profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.

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OCA-UAOC

ORTHODOXY was the first Christian Faith to arrive in the Americas nearly 1,000 years ago! The Vikings in Newfoundland came with Missionaries from the "Old World" years before the Great Schism between East & West - when the Church was still the One, Holy, Catholic & Apostolic Church..."Orthodox" in Faith and "Catholic" in Communion.

This fact contradicts the often-held belief that Roman Catholicism was the first to arrive when Christopher Columbus landed in the West Indies. However one may look at it, the fact remains that the first Christians in North America came from Scandinavia at a time when Scandinavian Christians were an integral part of Orthodox Christendom. It is up to us to take up the mission begun in this land by Lief Ericsson and his Orthodox descendants! Diverse spiritual heritages were planted throughout North and South America with a team of Russian Missionaries arriving on Kodiak Island.

Father Herman of Alaska became America's first Glorified Orthodox Saint while St. Innocent was consecrated as first Orthodox Bishop for the New World. The Orthodox Faith was further planted throughout North America by missionary efforts of St. Tikhon (Bellavin), who later became the Patriarch of Russia; He called for the establishment of an "American Orthodox Church." Great cities from New York to Chicago, Toronto to San Francisco were blessed by holy Bishops such as St. Raphael (Hawaweeny) of Brooklyn and St. John (Maximovitch) of San Francisco; everywhere, Communities abounded, rich in Faith and ethnic traditions, by Greeks, Lebanese, Ukrainians, Serbians, Macedonians, Albanians, Romanians, Russians and many more.

In the mid 1920's, at the request of Ukrainian Bishop Palladios (Rudenko), seminarists were summoned to New York to serve the Faithful, among them was the energetic, Peter Andreas Zhurawetzky, ordained to the Priesthood by Greek Archbishop Athenagoras (Spyrou), who later became the Ecumenical Patriarch of Constantinople. Accompanying Father Peter were his Ukrainian classmates Andrei (Kuschak), Bohdan (Shpylka) and Mstyslav (Skrypnyk), who later became the Patriarch of Kyiv in the Ukraine. We are the American Orthodox Church, the Original Russian Mission to America, with Apostolic Succession flowing from Hierarhs from Rus-Ukraine, and, we are in full communion with the Ukrainian Autocephalous Orthodox Church in the United States 1942 Episcopate.

Through the brotherly efforts of Archbishop Peter (Zhurawetzky), with that of Bishops Christopher (Contogeorge) & Arsenios (Saltos) for Alexandria, Theophanies (Noli) for Albania, Joachim (Souris) & Konstantin (Jaroshevich) for Greece, and Nicholas (Kedroffsky) & Joseph (Klymowycz) for Russia... the foundation of a unified organization to serve the Americas began to flourish. By 1951, as reported in The New York Times, the Hierarchs met, and, although wanting to establish an American Patriarchate, their efforts eventually evolved into what the Russian Patriarch St. Tikhon (Bellavin) had envisioned decades earlier while serving as a bishop in America...the ORTHODOX CHURCH OF AMERICA.

Many theologians and church historians today would describe the church of the early Christians not as a single, unified structure, but as a communion or family of local churches...having their own local customs and distinctive ways of worshiping. They did not insist on uniformity, but at the same time they were insistent and united in their sacramental life--above all in Holy Baptism and the Holy Eucharist. Though scattered throughout the world, they regarded themselves as making up the same, ONE, BODY OF CHRIST, which they demonstrated whenever they received Holy Communion in the Holy Eucharist.

They were also united in the same Apostolic Faith & valid Canonical and Apostolic Succession, which meant that they claimed to hold the same True Faith that was preached by the Apostles, the men whom Jesus Christ had appointed to be witnesses to His saving work.

In 1950 our Hierarchs met and formally broke ties with the Moscow Patriarchate. In 2023 the Orthodox Church of America aligned with the Apostolic Orthodox Church in Russia, which in 2000 brought about the much needed Spiritual and Canonical Revival of the Russian Orthodox Church! Our ties as "Sister Churches" remembers and respects our establishment as the Original Russian Mission to the Americas.

With the establishment of the SEC, Standing Episcopal Conference of Orthodox Bishops, in 1951, and being canonically recognized by the Exarchate of the Ecumenical Patriarchate and by other Orthodox Jurisdictions, we are, AND HAVE ALWAYS BEEN, an integral part of that same Body, comprising many difference ethnic cultures and traditions, but sharing a common Faith, a common way of life, and, to a high degree, a common history that distinguishes us from other Christians.

Now, in 2023-2026, the Orthodox Church of America reaches, with its Dependencies throughout all the world, via our Provinces in Africa, Europe, France, Great Britain, Italy and in America with its Dependencies ...and, we also continue to welcome Brothers & Sisters embracing the authentic Orthodox Western Rite through our USA based Western Rite Vicariate, especially with Brethren in South America, the Philippines, and, with a Beautiful Arab Communities in Southern California...all "holding fast" to the same Apostolic Doctrine and Faith of the Early Undivided Church of the Seven Ecumenical Councils...holding Sacred Traditions from before the Great Schism...being "Orthodox" in Faith and "Catholic" in Communion ...witnessing Jesus Christ into all the world.

It must also be noted that on 2 November 2018, the Ecumenical Patriarchate declared that it recognized the sacraments as performed by the UOC-KP (Ukrainian Orthodox Church - Kyiv Patriarchate) and UAOC (Ukrainian Autocephalous Orthodox Church) as valid. It was further stated from this meeting that "when there is some talk about the non-canonicity of the Holy Sacraments celebrated by the clergy of these churches, the Holy Mother Church has answered. These Sacraments and clerical actions are canonical!"

Then in 2024 our OCA-UAOC received Blessings and was personally recognized by His All-Holiness Ecumenical Patriararch BARTHOLOMEW. The Orthodox Church of America - Ukrainian Autocephalous Orthodox Churchin in the United States professes the Nicene-Constantinopolitan Creed, and Orthodox Faith, based on Holy Scripture and Holy Tradition (the teaching of the Apostles, the Holy Fathers, the Holy Seven Ecumenical Councils and Local Councils). We profess Seven Sacraments (Holy Mysteries), we do not recognize obligatory or forced celibacy of the clergy, we commune the laity under both forms and allow the practice of the traditional Western Rite Liturgy (Holy Mass) with addition of the essential Orthodox Epiclesis, proper commemorations and removal of the "filioque" clause from the Creed. We are not in communion with Rome and do not recognize the dogma of infallibility [ex cathedra]...but believe and accept what existed before the separation of the Eastern and Western Churches. Holy Scripture specifies from Christ to St. Peter, "I will give you the keys of the kingdom of heaven..." (St. Matthew 16:19), so, from the beginning, the Pope of Rome, Patriarch of the West, enjoyed Universal Primacy over the other Eastern Patriarchates of the Church...being "First Among Equals"... but NEVER having Universal Jurisdiction!

These facts were also confirmed by all Seven Ecumenical Councils of the Holy Church. We try to follow the path that we have received from Our Blessed Lord, God and Saviour Jesus Christ: the way that elected His closest Disciples - the Twelve Apostles. His life and that of the Apostles left us an example to be followed by every Christian to spread the Gospel "...into all the world." (St. Mark 16:15) The One True Church, the Orthodox Church, is "Apostolic" because all she has: Sacred Scripture, Sacred Tradition, and her Life of Grace - all this, she received from Christ through the Apostles. Our Church encourages its members to continue to live as Christ lived with the Apostles, in humility, simplicity, holiness, joyful, confident and with the unconditional love of God for all His people. The Deposit of Faith, the Faith of the Apostles, the Apostolic Doctrines held by all the Hierarchs, Clergy, Religious and Faithful of our Blessed Jurisdiction, were not invented by people, but literally heard from the lips of the Apostles of the Lord Jesus Christ, and preached by them, due to the descent of the Holy Spirit upon the Apostles at Pentecost. We cherish the Orthodox Faith and the tenets of the first Seven Ecumenical Councils of the Early Undivided Church, but allow valid changes & interpretation of the Holy Canons and ritual diversity...if it is for the best preaching of the Gospel and, ultimately, for the salvation of souls. Recognizing both the Western and Eastern Christian heritage, the richness of theological thought and liturgical traditions, we are ready to work together and to pray with other Christian churches, to welcome them and build up the Body of Christ! We also join with our Ecumenical Patriarch of Constantinople and other Orthodox Jurisdictions, in the proper witness and understanding of the word ECUMENISM. It does not mean that all religions are equal, or, in the ecclesiological concept called the "Branch Theory" of a single universal Church of Christ.

There is only ONE TRUE CHURCH founded by Jesus Christ and only ONE VALID APOSTOLIC SUCCESSION that comes only from Him!

True unity of the Church cannot be found in organizational structures, but in the spirit of brotherly love...true UNCONDITIONAL "AGAPE" LOVE and unity in AUTHENTIC FAITH and the SACRAMENTS...this is what the Orthodox Church of America stands by.

The OCA-UAOC is built on Holy Scripture, Sacred Tradition and the Holy Canons of the Universal Church and interpreted for the pastoral needs of today. In the event of a conflict between the Holy Canons and the Word of God and between any Sacred Traditions and the Proclamation of the Gospel in terms of modernity, the American Church considers it absolutely necessary and permissible to properly interpret and implement the Holy Canons and develop a tradition strictly liable to the spirit and letter of Divine Revelation.

Our Bishops, priests and laity, in observance of Our Lord's words, saying, "Who wants to be great among you, shall be servant of all" (St. Matthew 20:26) consider it necessary to build a Christian life with respect for the needs of Orthodox believers and all Christians and to safeguard the Bishop and Priest, in their obligations, to preserve and teach the truths of the authentic and genuine Orthodox Faith; with prayer and with viable, organized congregations (many in Domestic Home Church settings as in the EARLY CHURCH), unconditional love for all, showing mercy and service to others. Both the Apostles and the very words of Sacred Scripture confirm, that, "no doubt there will be differences among you to show which of you have God's approval" (1 Corinthians 11:19); therefore, we permit and encourage diversity of liturgical structure and principles of community life...while maintaining unity and a spirit of brotherly love...calling for the spread of genuine ecumenical communion among all Brothers & Sisters with Faith in Our Lord, God and Saviour Jesus Christ.

ORTHODOXY

The Eastern Orthodox Church, officially the Orthodox Catholic Church and commonly known simply as the Orthodox Church, is a communion composed of up to separate autocephalous (self-governing) hierarchical churches that profess Eastern Orthodoxy.

The Eastern Orthodox Church is decentralised, having no central authority, earthly head or a single bishop in a leadership role. Thus, the Eastern Orthodox use a synodical system canonically, which is significantly different from the hierarchical organisation of the Roman Catholic Church that follows the doctrine of papal supremacy. References to the Ecumenical Patriarch of Constantinople as a sole authoritative leader are an erroneous interpretation of his title "first among equals". His title is of honor rather than full, supreme, immediate, and universal authority and in fact the Ecumenical Patriarch has no direct authority over churches other than his own eparchy in the city of Constantinople, while Patriarchate of Constantinople itself is governed in synodical manner. The Ecumenical Patriarch's unique role is sometimes referred to as being the "spiritual leader" of the Eastern Orthodox Church, although even this is disputed.

The life of the Orthodox Church perpetuates and fulfills the ministry of Jesus Christ. The close association between Christ and His Church is reflected in the images from the Scriptures which declare that Christ is the Head and the Church is His Body, and that Christ is the Bridegroom and the Church is His bride.

These images express the reality that the Church does not exist independently from Christ.The Lord and Savior, who was known, loved, and followed by the first disciples in Galilee nearly two thousand years ago, is the same Lord and Savior who is known, loved, and followed through His Church. As Christ revealed the Holy Trinity, His Church continues to reveal the Holy Trinity and to praise God in her worship. As Christ reconciled humanity to the Father, His Church continues to be the medium of reconciliation by word and action throughout the world. As Christ manifested the vocation of authentic human life, His Church continues to be the realm through which the image and likeness of God in each of us is brought to perfection.The Orthodox Christian becomes united with Christ at Baptism and is nurtured by Christ at every Eucharist.

We believe that the Holy Spirit acts in and through the Church to make Christ our Lord and to bring His work to fulfillment.Orthodoxy has avoided any temptation to reduce its vision of the Church. The biblical descriptions of the Church as the Body of Christ and the Temple of the Holy Spirit indicate that she truly must be recognized as much more than one institution among many, or a social service agency, or as an ethnic or fraternal organization. Certainly the Church does have her institutional aspects, and she is always subject to the sins and limitations of her human members. Yet, Orthodoxy believes that in addition to her obvious human side, the Church also has a Divine dimension. The Greek word for Church,ecclesia, implies a community called and gathered by God for a special purpose. This means that the Church can be described as the unique meeting place between God and His people.

The ultimate commitment of the Orthodox Christian is a commitment to Christ our Lord, Who is known in and through the Church. This is expressed by the litanies of the Church which call upon us to "commit ourselves, one another, and our whole life unto Christ our God." And, prior to receiving Holy Communion, we pray: "O Master Who loves mankind, unto you we commit our whole life and our hope."Each of us is unique and blessed by the Holy Spirit with different gifts and vocations in life; therefore, our personal commitments to Christ will be expressed differently. Yet, Orthodoxy firmly believes that this commitment will always be built upon a worship of God and a loving concern for others. As worship is central to the Church as a whole, worship, personal prayer, and especially participation in the Holy Eucharist are central to the life of the individual Orthodox Christian.

Through these actions, we grow closer to God and we are blessed with the fruits of the Spirit, which enable us to be of loving and responsible service to others in Christ's Name. Orthodoxy avoids any tendency which seeks to separate love of God from love of neighbor. The two are inseparable. This conviction is expressed during the Divine Liturgy in the dialogue between the priest and the people which says, "Let us love one another that with one mind we may confess...The Father, Son, and Holy Spirit; The Trinity, consubstantial and undivided."

Although Orthodoxy highly extols the value of worship, this does not imply that it in any way minimizes the importance of a life lived according to the Gospel. Therefore, as the Liturgy reminds us, only those with faith and love may draw near to receive Holy Communion. Our participation in the Body and Blood of the Lord also provides each with the opportunity to be Christ-bearers in the world in which we live.

The Orthodox Church has two great sources of authority:

HOLY SCRIPTURE & HOLY TRADITION

Holy Scripture comprises the writings of both the New and the Old Testaments. The New Testament reveals the human and divine nature of Jesus Christ, and His sacred teachings that we are charged to follow. The Old Testament is a history of the Hebrew people. It contains, among other sacred writings, the prophecies and the writings of the Prophets that foretold the coming of the Messiah. It therefore serves as an introduction to the revelation and the saving message of the New Testament.

Holy Tradition, of which Holy Scripture is a part, includes the writings, teachings, and acts of the apostles, saints, martyrs, and fathers of the Church, and her liturgical and sacramental traditions throughout the ages, the oral tradition of the early Church, and the decisions of the Ecumenical Councils. All of this collective wisdom and experience through the centuries are combined to form this second great source of sacred authority.

THE CREED
The Creed contains the Church's basic summary of doctrinal truths to which we adhere as Orthodox Christians. It consists of the twelve articles of the Nicene-Constantinopolitan Creed, or the "Pistevo," which is recited at each Divine Liturgy as follows...

I believe in one God, Father Almighty, Creator of
heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of
God, begotten of the Father before all ages; Light of Light, true God of true God, begotten,
not created, of one essence with the Father
through 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. He was crucified for us under Pontius Pilate,
and suffered and was buried; And He rose on the third day,
according to the Scriptures. He ascended into heaven
and is seated at the right hand of the Father; And He will come again with glory to judge the living
and dead. His kingdom shall have no end. And in the Holy Spirit, the Lord, the Creator of life,
Who proceeds from the Father, Who together with the
Father and the Son is worshipped and glorified, Who
spoke through the prophets. In one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins. I look for the resurrection of the dead,
and the life of the age to come. Amen.

THE SACRAMENTS
The Sacraments are seven in number. They are the visible means by which the invisible Grace of the Holy Spirit is imparted to us. Four Sacraments are obligatory:
1. Baptism
2. Chrismation (anointment with holy oil)
3. Confession,
4. Holy Communion
5. Matrimony
6, Holy Orders (Ordination)
7. Unction (anointment of the sick)

THE CHURCH CALENDAR
The Church Calendar begins on September 1st and ends on August 31st. Each day is sacred for the Orthodox Christian. The Church venerates at least one saint or sacred event in the life of the Church every day of the year. There are, however, several major feast days observed annually, and of these, Easter, or Pascha, is the most important.

THE DIVINE LITURGY
The central worship service of the Church is the Divine Liturgy, which is celebrated each Sunday morning and on all holy days. The Liturgy is also the means by which we achieve union with Jesus Christ and unity with each other through the Sacrament of Holy Communion.

ECUMENISM
While the Orthodox Church considers herself the Mother Church of Christendom, she cooperates with other churches in programs of educational, philanthropic, and social endeavors insofar as this is consistent with her theology. Orthodoxy has become a major force in the universal ecumenical movement of which she was a prime mover through the encyclical of the Ecumenical Patriarch of Constantinople in 1920.

THE MAJOR FEAST DAYS
Nativity of the Theotokos September 8
Exaltation of the Holy Cross September 14
Presentation of the Theotokos in the Temple November 21
Christmas (Nativity of Jesus Christ) December 25
Theophany (Epiphany) (Baptism of Christ) January 6
Presentation of Christ in the Temple (Ipapandi) February 2
Annunciation (Evangelismos) March 25
EASTER (Pascha) (Varies from year to year)
Ascension (40 Days after Easter)
Pentecost (50 Days after Easter)
Transfiguration of Christ August 6
Dormition of the Theotokos (Kimissis) August 15

At the center of the life of the Church is the Holy Eucharist, which is the principal celebration of our faith and the means through which we participate in the very life of the Holy Trinity. The major Sacraments are closely related to the Eucharist, and they bear witness to the continuing presence of Christ in the lives of His people.

Besides the Eucharist and the major SACRAMENTS, the Orthodox Church has a number of Special Services and Blessings which are associated with the needs, events, and tasks of human life. In celebrating these various Services and Blessings, the Church is constantly bearing witness to the presence and action of God in our lives.

Our God is one who loves us, cares for us, and is near to us. The liturgical Services and Blessings also serve to remind us that all of life is important, and that the many events and gifts of life can be directed toward God and receive their fulfillment in Him.

The Special Services are often referred to as non-sacramental Services in the sense that they are events of community worship which are not usually counted among the major Sacraments. However, they clearly have a sacramental quality in the sense that they reveal the presence of the Holy Trinity. Many of these Services, such as the Funeral, the Blessing of Water, and the Entrance into Monastic Life, just to name a few, are very significant to the life of the Church. The various Blessings are brief ceremonies which are occasional and do not necessarily involve directly the entire parish community.

The Church blesses individuals, events such as trips, and objects such as icons, churches, flowers, fields, animals, and food. In so doing, the Church is not only expressing our thanksgiving, but also affirming that no gift, event, or human responsibility is secular or detached from God. For the Orthodox Christian, all good things have God as their origin and goal. Nothing is outside of God's love and concern.

FUNERAL SERVICE
The death of a Christian affects not only the family, but also the entire Church, for we are all part of the Body of Christ. The Orthodox Funeral Service, which expresses this fact, is not to be seen primarily as an opportunity to extol, in a sentimental way, the virtues of an individual. Rather, the various prayers and hymns emphasize the harsh reality of death, as well as the victorious Resurrection of Christ through which the power of death is conquered.

The Funeral Service comforts those who mourn; it is also the means through which the Church prays for one of its members who has died in the faith of Christ. Orthodoxy views the end of physical existence only as the termination of one stage of life. God's love is stronger than death, and the Resurrection of Christ bears witness to this power. The Orthodox Funeral consists of three Services. First, there is a Vigil Service after death, which is usually conducted at the time of the wake. This service is called the Trisagion Service. The Church prays to Christ "to give rest with the Saints to the soul of Your servant where there is neither pain, grief, nor sighing but life everlasting." While the Church prays for the soul of the deceased, great respect is paid to the body. Orthodoxy believes the body of the Christian is sacred since it was the Temple of the Holy Spirit.

The body will share also in the final restoration of all creation. The Funeral Service is continued at the Church, where the body is brought on the day of burial. Ideally, the Divine Liturgy is celebrated. After the Funeral Service, the congregation offers its Farewell to the deceased. The Trisagion Service is repeated at the graveside.

MEMORIAL SERVICE
Death alters but does not destroy the bond of love and faith which exists among all the members of the Church. Orthodoxy believes that through our prayers, those "who have fallen asleep in the faith and the hope of the Resurrection" continue to have opportunity to grow closer to God. Therefore, the Church prays constantly for her members who have died in Christ. We place our trust in the love of God and the power of mutual love and forgiveness. We pray that God will forgive the sins of the faithful departed, and that He will receive them into the company of Saints in the heavenly Kingdom.

The Orthodox Church remembers the departed in the prayers of every Divine Liturgy. Besides this, there is a Memorial Service in which the Church also remembers the dead. According to tradition, the Memorial Service is offered on the third, ninth, and fortieth day after a death, as well as on the yearly anniversary of the death. In addition to these times, the Memorial Service is always offered for all the faithful departed on four "Saturdays of the souls."

These are the two Saturdays preceding Great Lent, the first Saturday of Great Lent, and, the Saturday before Pentecost. In the United States, the Service is also offered on Memorial Day. When the Memorial Service is offered, it is customary for the family of the deceased to bring a dish of boiled wheat to the Church. The boiled wheat is placed on a table in the center of the nave during the Service. The wheat, known as kollyva, is a symbol of the Resurrection. When speaking of the Resurrection, our Lord said: "Unless the grain of wheat falls into the earth and dies, it remains alone, but if it dies it bears much fruit." (John 12:24)

THE GREAT BLESSING OF WATER
MEGAS AGIASMOS Epiphany, one of the oldest and most important Feast days of the Orthodox Church, commemorates the manifestation of the Holy Trinity which took place at the Baptism of Christ in the Jordan River. Recognizing rich meaning in this event, Orthodoxy believes that when Christ was baptized, it not only marked the beginning of His public ministry and revealed the Trinity, but also signified that the entire creation is destined to share in the glory of redemption in Christ.

While Christ entered into the Jordan to be baptized, two things were happening: He was identifying Himself with the people He had come to save, and He was identifying Himself with the whole of Creation, which was represented by water. Through His baptism, the Lord revealed the value of the created world and He redirected it toward its Creator. Creation is good and it belongs to God. The Great Blessing of Water is held on the eve of the Feast of the Epiphany and on the day itself, following the Divine Liturgy.

The Blessing not only remembers the event of Our Lord's baptism and the revelation of the Holy Trinity but also expresses Orthodoxy's belief that creation is sanctified through Christ. The Blessing affirms that humanity and the created world, of which we are a part, were created to be filled with the sanctifying presence of God. After the solemn blessing, the Holy Water is distributed to the faithful and is used to bless homes during the Epiphany season. When the faithful drink the "Epiphany Water," we are reminded of our own baptism.

When the Church blesses an individual, or object, or event with the water, we are affirming that those baptized, their surroundings, and their responsibilities are sanctified through Christ and brought into the Kingdom of the Father through the Spirit. In addition to the Great Blessing of Water, there is a Lesser Blessing of Water service which can take place at any time. Usually, it is celebrated when a home is blessed, on the first day of the month, the beginning of the school year, and beginning of new responsibilities.

THE BLESSING OF BREAD ARTOKLASIA
The Blessing of Five Loaves of Bread is a brief service of thanksgiving through which we express our gratitude for all the blessings of life. Oil, wine, wheat, and the loaves of bread which are used in the service, are viewed as the most basic elements necessary for life. The Blessing reminds us of the miracle of the multiplication of the bread and fish by which Christ fed the multitude. This Blessing is usually offered during Vespers or after the Divine Liturgy on Feast days and other special occasions. After the Service, the bread is cut and distributed to the congregation.

AKATHIST HYMN
The Orthodox Church worships God alone. Yet, she does offer veneration to individuals who have been important human instruments of God in the history of salvation. Among those so venerated is Mary, the Mother of God, the Theotokos.

The Orthodox Church greatly honors Mary because she was chosen to give birth to the Son of God. As one of the hymns declares: "By singing praise to your maternity, we exalt you as a spiritual temple, Theotokos. For the One Who dwelt within your womb, the Lord who holds all things in his hands, sanctified you, glorified you, and taught all to sing to you ..." The most beautiful and poetic service of the Orthodox Church in honor of Mary, the Theotokos, is the Akathist Hymn.

The word “akathist” means “without sitting.” The congregation stands throughout the Service out of respect for Mary and her unique role in our salvation in Christ. The Akathist Hymn is chanted in four parts during the first four Fridays of Great Lent. On the fifth Friday, the entire Service is chanted.

THE SERVICE OF SUPPLICATION: PARAKLISIS
The Service of Supplication, which is also known as Paraklisis, is one offered especially at times of sickness, temptation, or discouragement. The various prayers ask the Lord for guidance, personal strength, and healing. Many of the hymns and prayers are directed toward Mary, the Theotokos, and they ask for her assistance. Orthodoxy affirms that each of us, with Mary, the Saints, and the faithful departed, is united in a bond of faith and love in Christ. Therefore, just as in this life we can turn to each other for prayer, the Church believes that we can also turn to Mary - the human being closest to God - and ask her to pray to God for us. This belief is expressed in the hymn which says: "O never failing protectress of Christians and their ever-present intercessor before the Creator; despise not the petitions of sinners who have recourse to you, by your goodness extend your help to us who call upon you with confidence. Hasten, O Theotokos, to intercede for us, O you who have always protected those who honor you." There are two forms of the Service of Supplication: the Great and the Small.

It is the Small Service of Supplication which is more brief and the one most frequently offered. Both forms of the Service are offered during the first fourteen days of August which precede the Feast of the Dormition of the Theotokos celebrated on August 15th.

TEACINGS OF THE ORTHODOX CHURCH
The Orthodox Church throughout the ages has maintained a continuity of faith and love with the apostolic community which was founded by Christ and sustained by the Holy Spirit. Orthodoxy believes that she has preserved and taught the historic Christian Faith, free from error and distortion, from the time of the Apostles. She also believes that there is nothing in the body of her teachings which is contrary to truth or which inhibits real union with God. The air of antiquity and timelessness which often characterizes Eastern Christianity is an expression of her desire to remain loyal to the authentic Christian Faith.Orthodoxy believes that the Christian Faith and the Church are inseparable. It is impossible to know Christ, to share in the life of the Holy Trinity, or to be considered a Christian, apart from the Church. It is in the Church that the Christian Faith is proclaimed and maintained. It is through the Church that an individual is nurtured in the Faith.

REVELATION
God is the source of faith in the Orthodox Church. Orthodoxy believes that God has revealed Himself to us, most especially in the revelation of Jesus Christ, whom we know as the Son of God. This Revelation of God, His love, and His purpose, is constantly made manifest and contemporary in the life of the Church by the power of the Holy Spirit.The Orthodox Faith does not begin with mankind's religious speculations, nor with the so-called "proofs" for the existence of God, nor with a human quest for the Divine. The origin of the Orthodox Christian Faith is the Self-disclosure of God. Each day, the Church's Morning Prayer affirms and reminds us of this by declaring, "God is the Lord and He has revealed Himself to us.” While the inner Being of God always remains unknown and unapproachable, God has manifested Himself to us; and the Church has experienced Him as Father, Son, and Holy Spirit. The Doctrine of the Holy Trinity, which is central to the Orthodox Faith, is not a result of pious speculation, but of the overwhelming experience of God. The doctrine affirms that there is only One God, in whom there are three distinct Persons. In other words, when we encounter the Father, the Son, or the Holy Spirit, we are truly experiencing contact with God. While the Holy Trinity is a mystery which can never be fully comprehended, Orthodoxy believes that we can truly participate in the Trinity through the life of the Church, especially through our celebration of the Eucharist and the Sacraments, as well as the non-sacramental services.

INCARNATION OF JESUS CHRIST
Together with the belief in the Holy Trinity, the doctrine of the Incarnation occupies a central position in the teaching of the Orthodox Church. According to Orthodox Faith, Jesus is much more than a pious man or a profound teacher of morality. He is the "Son of God who became the Son of Man.” The doctrine of the Incarnation is an expression of the Church's experience of Christ. In Him, divinity is united with humanity without the destruction of either reality. Jesus Christ is truly God who shares in the same reality as the Father and the Spirit. Moreover, He is truly man who shares with us all that is human. The Church believes that, as the unique God-man, Jesus Christ has restored humanity to fellowship with God.By manifesting the Holy Trinity, by teaching the meaning of authentic human life, and by conquering the powers of sin and death through His Resurrection, Christ is the supreme expression of the love of God the Father, for His people, made present in every age and in every place by the Holy Spirit through the life of the Church. The great Fathers of the Church summarized the ministry of Christ in the bold affirmation, "God became what we are so that we may become what He is.”

SCRIPTURES
The Holy Scriptures are highly regarded by the Orthodox Church. Their importance is expressed in the fact that a portion of the Bible is read at every service of Worship. The Orthodox Church, which sees itself as the guardian and interpreter of the Scriptures, believes that the books of the Bible are a valuable witness to God's revelation. The Old Testament is a collection of forty-nine books of various literary styles which expresses God's revelation to the ancient Israelites. The Orthodox Church regards the Old Testament as a preparation for the coming of Christ and believes that it should be read in light of His revelation.The New Testament is centered upon the person and work of Jesus Christ and the outpouring of the Holy Spirit in the early Church. The four Gospels are an account of Christ's life and teaching, centering upon His Death and Resurrection. The twenty-one epistles and the Acts of the Apostles are devoted to the Christian life and the development of the early Church. The Book of Revelation is a very symbolic text which looks to the return of Christ. The New Testament, especially the Gospels, is very important to Orthodoxy because here is found a written witness to the perfect revelation of God in the Incarnation of the Son of God, in the person of Jesus Christ.

TRADITION
While the Bible is treasured as a valuable written record of God's revelation, it does not contain wholly that revelation. The Bible is viewed as only one expression of God's revelation in the ongoing life of His people. Scripture is part of the treasure of Faith which is known as Tradition. Tradition means that which is "handed on" from one generation to another. In addition to the witness of Faith in the Scripture, the Orthodox Christian Faith is celebrated in the Eucharist; taught by the Fathers; glorified by the Saints; expressed in prayers, hymns, and icons; defended by the seven Ecumenical Councils; embodied in the Nicene Creed; manifested in social concern; and, by the power of the Holy Spirit, it is lived in every local Orthodox parish. The life of the Holy Trinity is manifested in every aspect of the Church's life. Finally, the Church, as a whole, is the guardian of the authentic Christian Faith which bears witness to that Revelation.

COUNCILS & CREED
As Orthodoxy has avoided any tendency to restrict the vision of God's revelation to only one avenue of its life, the Church has also avoided the systematic or extensive definition of its Faith. Orthodoxy affirms that the Christian Faith expresses and points to the gracious and mysterious relationship between God and humanity. God became man in the person of Jesus Christ, not to institute a new philosophy or code of conduct, but primarily to bestow upon us "new life" in the Holy Trinity. This reality, which is manifest in the Church, cannot be wholly captured in language, formulas, or definitions. The content of the Faith is not opposed to reason, but is often beyond the bounds of reason, as are many of the important realities of life. Orthodoxy recognizes the supreme majesty of God, as well as the limitations of the human mind. The Church is content to accept the element of mystery in its approach to God.Only when the fundamental truths of the Faith are seriously threatened by false teachings does the Church act to define dogmatically an article of faith. For this reason, the decisions of the seven Ecumenical Councils of the ancient undivided Church are highly respected. The Councils were synods to which bishops from throughout the Christian world gathered to determine the true faith. The Ecumenical Councils did not create new doctrines but proclaimed, in a particular place and a particular time, what the Church has always believed and taught.The Nicene Creed, which was formulated at the Councils of Nicaea in 325 and of Constantinople in 381, has been recognized since then as the authoritative expression of the fundamental beliefs of the Orthodox Church. The Creed is often referred to as the "Symbol of Faith." This description indicates that the Creed is not an analytical statement, but that it points to a reality greater than itself and to which it bears witness. For generations, the Creed has been the criterion of authentic Faith and the basis of Christian education. The Creed is recited at the time of Baptism and during every Divine Liturgy.

SPIRITUALITY
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.Orthodoxy believes that the supreme treasure which God wishes to share with us is His own life. Our faith begins with the affirmation that God has acted in history to permit us to participate in His love and His goodness, to be citizens of His Kingdom. This conviction is expressed so beautifully in the prayer of the Liturgy which says: "You have not ceased to do all things until You brought us to heaven and granted us the Kingdom to come."The initiation of love of God the Father is perfectly expressed and embodied in the Person and Ministry of Jesus Christ. The whole purpose of the Incarnation of the Son of God was to restore humanity to fellowship with God. The great teachers and Fathers of the Orthodox Church constantly reaffirmed this conviction by proclaiming that God had become what we are in order that we could become what He is.Christ is exalted as our Light and our Life. In His Person there is a unity of humanity and divinity which each of us is called to share. In His way of life. there is the model of authentic human life which we are invited to follow. In His victorious Resurrection, there is liberation for us from all powers which can keep us from the Kingdom. Through Christ, then, God the Father has repossessed us and has called us to be His sons and daughters.

THEOSIS
The fundamental vocation and goal of each and every person is to share in the life of God. We have been created by God to live in fellowship with Him. The descent of God in the Person of Jesus Christ has made possible the human ascent to the Father through the work of the Holy Spirit. Orthodoxy believes that each Christian is involved in a movement toward God which is known as theosis or deification.Theosis describes the spiritual pilgrimage in which each person becomes ever more perfect, ever more holy, ever more united with God. It is not a static relationship, nor does it take place only after death. On the contrary, theosis is a movement of love toward God which begins for each Christian with the rites of Baptism and which continues throughout this life, as well as the life which is to come. Salvation means liberation from sin, death, and evil. Redemption means our repossession by God. In Orthodoxy, both salvation and redemption are within the context of theosis. This rich vision of Christian life was expressed well by Saint Peter when he wrote in the early pages of his second Epistle that we are called "to become partakers of the Divine nature." It was also affirmed by Saint Basil the Great when he described man as the creature who has received the order to become a god.These are certainly bold affirmations which must be properly understood. The Orthodox Church understands theosis as a union with the energies of God and not with the essence of God which always remains hidden and unknown. However, the experience of the Church testifies that this is a true union with God. It is also one which is not pantheistic, because in this union the divine and the human retain their unique characteristics. In this sense, Orthodoxy believes that human life reaches its fulfillment only when it becomes divine.

THE HOLY SPIRIT
The ever-deepening union of each Christian with God is not a magical or automatic process. While Christ has destroyed the powers of sin, death, and evil once and for all, this victory must be appropriated by each person in cooperation with the Holy Spirit. Each person is called to join with the lifegiving and liberating Spirit" in realizing the fulness of human life in communion with the Father. The Holy Spirit is the agent of deification whose task it is to incorporate us into the life of the Holy Trinity. However, the Spirit always recognizes our human freedom and invites our active cooperation in perfecting the "image and likeness of God" with which each of us is created.Our participation in the life of the Holy Trinity, which we know as theosis, takes place within the Church. For the Orthodox, the Church is the meeting place between God and His people.

The Holy Spirit and the Church are organically linked. In the second century, Saint Irenaeus reminded us of this by saying: "Where the Church is there is the Spirit, and where the Spirit is there is the Church." The Holy Spirit moves through the life of the Church to reveal our common humanity in Christ and to unite us with the Father. We acquire the Holy Spirit through our celebration of the Eucharist and the reception of Holy Communion, through our participation in the Sacraments, through our discipline of daily prayer, and through the practice of fasting, all of which result in a Christ-like life.The Holy Spirit, Who is honored as the Lord and Giver of life, is manifest in the life of the Church in order to bring our lives to perfection, and to make us responsible and loving human beings. The fruit of Worship is the gifts of the Spirit. In his letter to the Galatians, Saint Paul identified these as: "love, joy, peace, patience, kindness, goodness, fidelity, gentleness, and self-control." Certainly, these are the virtues of a Christ-like life. They testify to the fact that the love of God and the love of neighbor are inseparable.

THE INDIVIDUAL & The CHURCH
The reality of theosis not only bears witness to the love of God who wishes to share Him self with us but also expresses a very positive view of the human person. Orthodoxy believes that each person has an intrinsic value and importance in virtue of his or her unique relationship to God. The human person is never seen as being totally depraved. The "image of God" which can be distorted by sin, can never be eradicated. Through the life of the Church, there is always the opportunity for fulfillment. When the Sacraments are administered, they are always offered to the individual by name. This action not only reminds us of the dignity of each person but also emphasizes the responsibility each person has for his or her relationship to God.While Orthodoxy recognizes the value of the person, it does not believe that we are meant to be isolated or self-sufficient. Each person is called to be an important member of the Church. Orthodoxy believes that one cannot be a Christian without being a part of the Church. The process of theosis takes place with the context of a believing community.To be united with God within the midst of the Church does not mean that our unique personalities are destroyed. We are not engulfed by an impersonal force or power. As with all love which is true and valuable, God's love for each of us respects our personhood. His love is not one which destroys. God's love is one which reveals, elevates, and perfects our true selves. By entering into the life of God, we become the persons we are meant to be.

HOW IS THE ORTHODOX CHURCH ORGANISE & HELD TOGATHER AS ONE WORLWIDE CHURCH?
The Eastern Orthodox Church is decentralised, having no central authority, earthly head or a single bishop in a leadership role. Thus, the Eastern Orthodox use a synodical system canonically, which is significantly different from the hierarchical organisation of the Roman Catholic Church that follows the doctrine of papal supremacy. References to the Ecumenical Patriarch of Constantinople as a sole authoritative leader are an erroneous interpretation of his title "first among equals". His title is of honor rather than full, supreme, immediate, and universal authority and in fact the Ecumenical Patriarch has no direct authority over churches other than his own eparchy in the city of Constantinople, while Patriarchate of Constantinople itself is governed in synodical manner.

The first thing to understand is that the Orthodox Church is not a single organization with branch offices. It is a family of self-governing churches that share one faith, one set of sacraments, and one body of canon law and that remain in full communion with one another. A communion the Pew Research Center numbers at roughly 300 million people worldwide, making Orthodoxy the second-largest body of Christians on earth, is held together not by a central government but by agreement in doctrine and worship.

These independent churches come in two grades of self-rule. An autocephalous church (the word means “self-headed”) is fully independent and elects its own primate; there are fourteen widely recognized autocephalous churches, including the ancient patriarchates and national churches such as Russia, Serbia, Romania, and Greece. An autonomous church governs most of its own affairs but still depends on a mother church for certain matters. The point that surprises newcomers is that no one of these churches outranks the others in authority. They are equals in communion, and what binds them is the faith they hold rather than an office that commands them. Our reference on the Orthodox Christian Church goes further into that shared inheritance.

The Orthodox Church as a whole is the unity of what are called local autocephalous or autonomous churches. These words mean simply that these churches govern themselves, electing their own bishops and organizing their own lives.Each of these churches has exactly the same doctrine, discipline and spiritual practices. They use the same Bible, follow the same canon laws, confess the authority of the same Church Councils and worship by what is essentially the same liturgy.It is nothing other than this communion in faith and practice which unites all Orthodox Churches together into one world-wide body. In this sense, there is no one dominating authority in the Orthodox Church, no particular bishop or see or document which hasy over the churches.In practice, the Church of Constantinople has functioned for centuries as the church responsible for guiding and preserving the worldwide unity of the family of self-governing Orthodox Churches. But it must be noticed that this responsibility is merely a practical and pastoral one. It carries no sacramental or juridical power with it and it is possible that in the future this function may pass to some other church.

THE THREE ORDERS OF CLERGY
Underneath the level of whole churches, the structure rests on three ordained orders that have existed since the earliest Christian communities: deacon, priest, and bishop. Every member of the clergy belongs to one of these, and each is entered through ordination by a bishop, preserving what Orthodoxy calls apostolic succession, an unbroken laying-on of hands traced back to the Apostles.

A deacon assists in worship and serves the practical and charitable needs of the community but does not lead a parish or celebrate the central sacraments alone.
A priest, also called a presbyter, leads a parish, preaches, and celebrates the sacraments under the authority of his bishop.

The bishop holds the fullness of the priesthood and is the key figure in Orthodox governance: only a bishop can ordain other clergy, and every parish and priest belongs to a bishop’s diocese. Understanding that the bishop is the basic unit of authority is the key to everything above him, because every higher title in Orthodoxy is still, at heart, the office of a bishop.

OUR FAITH

We are part of the One Holy Catholic Apostolic Church conforms to that of the undivided Catholic Church of the first millennium of its existence. It is expressed in the ancient Symbol of Faith of the Nicene Creed, promulgated by the Council of Nicaea in AD 325 and enlarged by the Council of Constantinople in AD 381:
"I 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 only begotten Son of God, begotten of the Father before all ages, God of God, 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 by the Holy Spirit and the Virgin Mary; and became man; He was crucified for us under Pontius Pilate, suffered, and was buried, and the third day He rose again, according to the Scriptures; and ascended into Heaven, and is seated 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 and giver of life, Who proceed from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets, and in One, Holy, Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; I look for the resurrection of the dead, and the life of the world to come. Amen".

We believe that the source of the Christian faith is fully expressed in the Nicene Creed (based on Sacred Scripture and Sacred Tradition).

We believe that Sacred Scripture (the Bible), which comprises the Old Testament (including the deuterocanonical/apocryphal books) and the New Testament, contains God’s revelation to us, particularly that concerning His Son, Our Lord Jesus Christ, and that in matters essential to our salvation it is inerrant.

ON THE BIBLE
We do not consider the Bible to be a source of information concerning science or any other human discipline. Its purpose is to teach us about God and about His Son Jesus Christ. It does that within the cultural environment of its time and place, hence the need for careful study to understand its message correctly.

We believe that Sacred Scripture itself is part of Sacred Tradition, that process by which God’s revelation is passed on to us from the Apostles, and unto the Church Fathers and to the unbroken succession of Bishops through the centuries. This handing on occurs through the prayers and liturgy of the Church, through preaching, teaching, catechesis, devotions, doctrines, and the Bible itself.

We believe that Church Tradition is a collection of Christian practices and beliefs, from the earliest of days, which makes Sacred Tradition an inerrant source of God’s revelation in matters essential to our faith and our Christian life. A very important part of Sacred Tradition is the teaching of the Ecumenical Councils.

We believe that the doctrinal definitions of the first seven Ecumenical Councils, that is those which took place within the undivided Catholic Church, were guided by the Holy Spirit and it accepts them as part of its faith.

Those seven Ecumenical Councils are the Councils of Nicaea in AD 325, Constantinople in AD 381, Ephesus in AD 431, Chalcedon in AD 451, Constantinople II in AD 533, Constantinople III in AD 680, and Nicaea II in AD 787.These Councils were concerned essentially with defining the true Catholic faith, in the Holy Trinity and in Jesus Christ the Son of God made man: God is triune, a single God in three Persons, Whom the Saviour Himself named as Father, Son and Holy Spirit. Jesus Christ is the Son of God, uniting in His single Person both the divine and the human natures.

We believe that equally important in Sacred Tradition are the Seven Sacraments.

We believe that these Sacraments, which are Baptism and Eucharist, both of which are particularly attested to in Sacred Scripture; Confirmation (or Chrismation), Penance (or Reconciliation), Matrimony, Holy Orders and Unction (or Anointing of the Sick and the Dying), are effective signs of the Lord’s continuing presence and action within His Church and efficacious channels of his Grace. Among the Sacraments, the Holy Eucharist holds prominence of place.

We believe that Our Lord Jesus Christ is really and truly present, in His humanity and in His Divinity, in the species of bread and wine that have been consecrated in the Eucharistic Liturgy of the Holy Mass, and that in Holy Communion we receive Him into ourselves to nourish the very life of the soul: ‘Those who eat My Flesh and drink My Blood have eternal life, and I will raise them up on the last day’, (John 6:54).

We believe that in Our Lord Jesus’ plan for His Church, the Apostles and the Bishops hold a special place.

We believe that the Bishops, canonically and liturgically consecrated in the unbroken line of Apostolic Succession are the successors of the Apostles and that they are responsible, as were the Apostles, for the ministry of service to the Church, consisting of preaching and teaching, of sanctifying and of governing, but most of all, for the safeguarding and the handing-on intact, of the Deposit of Faith and Sacred Tradition of the Church under the divine command.

BELIEF IN THE HOLY TRINITY
The fundamental truth of the Church is the faith revealed in the True God: the Holy Trinity of the Father, the Son, and the Holy Ghost. The doctrine of the Holy Trinity is in reality the declaration of the Christian faith, formulated and pronounced by the Ecumenical Synods of the One Undivided Church. It is impossible for the finite human mind to comprehend objectively the substance of the True God, true worship, and true norms of life. Human reasoning in regard to faith in the Holy Trinity is confined to formulating the truths which already have been revealed in the Scriptures and Sacred Tradition. These truths of the Holy Trinity were formulated by the First and Second Ecumenical Synods in the Nicene Creed and were based on Divine Sources.

We believe that God is one in substance and Triune in three Persons or Hypostases. The Church pronounces in its lucid liturgical confession: "I confess the Father and the Son and the Holy Ghost, Trinity consubstantial and undivided." In the Holy Scriptures, there are passages recorded to strengthen this belief in the Holy Trinity in which the faith in God is revealed. The Scriptures proclaim "to us there is but one God, the Father" (1 Cor. 8:6); "in him (the Son) dwelleth all the fullness of the Godhead bodily" (Col. 2:9; cf. Matt. 26:63); and, relating to the Holy Spirit, "thou hast not lied unto men, but unto God" (Acts 5:4). This fundamental belief in the Holy Trinity was the subject of all the Ecumenical Synods in which the unchangeable pronouncement on the Holy Trinity was affirmed. They proclaimed primarily that the second Person of the Holy Trinity, the Logos, and the Third Person, the Holy Spirit, are of the same essence, Homoousios, of the Father. In the personal attributions of the Divine Persons of the Holy Trinity, the Father begot the Son and from the Father proceeds the Holy Spirit. The Son, the Second Person of the Trinity, sends the Holy Spirit to guide His Church (cf. John 15:26). The nature and attributes of the Persons of the Holy Trinity are revealed through Jesus Christ. The truth can be reached only by faith, being above and beyond human comprehension.

THE SECOND PERSON OF THE HOLY TRINITY
Another fundamental belief of the Church is the faith in the Second Person of the Holy Trinity, Jesus Christ, Who became "incarnate by the Holy Ghost and of the Virgin Mary and became man" (Nicene Creed) for our salvation. The Virgin Mary Theotokos gave birth to Jesus, Who is the only begotten Son of God. In the Orthodox Church, the Theotokos is highly honoured, as expressed in praises recorded in the Scriptures with qualities mirrored in the Magnificat (cf. Luke 1:46 ff.). Despite the high honour and the highest admiration which the Orthodox Church bestows upon the Virgin Mary Theotokos, it does not teach either her immaculate conception or her bodily assumption into the heavens. The Church venerates the Theotokos as "holder of Him Who is illimitable...and infinite Creator."

God's love caused Him to send His Son Jesus Christ to save man. For the Christian, the Incarnation of Christ is a mystery. Apostle Paul, the keenest interpreter of the life of Christ, in his epistle to the Colossians writes that it was "the mystery hidden for ages and generations, but now made manifest to his saints" (Col. 1:26; cf. Rom. 16:25-26). Jesus Christ was sent for this divine mission "when the fullness of time was come" (Gal. 4:4), when man was prepared to accept Him as his Saviour. Christ was born with two perfect natures, the divine and human, as God-man. When a Christian refers to Christ in the Old and New Testaments, he should presuppose the fact of the two natures of Jesus Christ which are made manifest in His Gospel and deeds.

Another essential in the life of Christ, which is indispensable for the Church faith, is the Crucifixion of Christ, which is considered the end of His humiliation and emptiness on earth. The Crucifixion of Jesus Christ nails to the Cross the sins of mankind. The Church considers this divine event the "sorrowful Easter," for it is linked with His Resurrection.

We consider that the highest event in the life of Christ to be His Resurrection. It is pronounced as the glorification of Christ, touching upon the scope and the nature of Christ's Mission, which has been a part of the everlasting Christ. Christ presented Himself, as "the resurrection and the life" (John 11:25). Without this belief in the Resurrection, the preaching and the faith of the Church is in vain, as Apostle Paul proclaims (cf. 1 Cor. 15:14). The belief of the Church is that, on the third day, Jesus Christ rose again. The Resurrection of Christ is considered by the Church to be the supreme declaration of faith. The Lord's Day, Sunday, is dedicated to His Resurrection. For this reason, the celebration of Easter in the Orthodox Church is called the "Feast of Feasts."

The Church believes that "He shall come again with glory to judge" the world and everyone on earth, to "render to every man according to his works" (Romans 2:6) of faith in Christ and His Gospel, his love expressed in good works, and in helping others, described as the "least," as explicit witnesses to the steadfastness of his faith in Him. In the Orthodox Church, the justification and salvation of man depends on the standard of "faith which worketh by love" (Gal. 5:6).

THE THIRD PERSON OF THE HOLY SPIRT
And in the Holy Spirit, Lord and Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, who spoke by the prophets . . .
The Holy Spirit bears the title of Lord with God the Father and Christ the Son. He is the Spirit of God and Spirit of Christ. He is eternal, uncreated, and divine; always existing with the Father and the Son; perpetually worshipped and glorified with them in the oneness of the Holy Trinity.

Just like the Son, there was no time when there was no Holy Spirit. The Spirit is before creation. He comes forth from God, as does the Son, in a timeless, eternal procession. “He proceeds from the Father,” in eternity in a divinely instantaneous and perpetual movement (Jn 15.26).

Orthodox doctrine confesses that God the Father is the eternal origin and source of the Spirit, just as He is the source of the Son. Yet, the Church affirms as well that the manner of the Father’s possession and production of the Spirit and the Son differ according to the difference between the Son being “born,” and the Spirit “proceeding.” There have been many attempts—by holy men inspired by God and with a genuine experience of His Trinitarian life to explain the distinction between the procession of the Spirit and the begetting or generation of the Son. For us it is enough to see that the difference between the two lies in the distinction between the divine persons and actions of the Son and the Spirit in relation to the Father, and so as well to each other and to the world. It is necessary to note further that all words and concepts about God and divinity, including those of “procession” and “generation” must give way before the mystical vision of the actual Divine Reality which they express. God may somehow be grasped by men as He has chosen to reveal Himself. However, the essence of His Triune existence remains—and will always remain—essentially inconceivable and inexpressible to created minds and lips. This does not mean that words about God are meaningless. It only means that they are inadequate to the Reality which they seek to express . . .

At this point also it is necessary to note that the Roman and Protestant churches differ in their credal statement about God by adding that the Holy Spirit proceeds from the Father “and the Son” (filioque)—a doctrinal addition unacceptable to Orthodoxy since it is both unscriptural and inconsistent with the Orthodox vision of God.

With the affirmation of the divinity of the Holy Spirit, and the necessity of worshipping and glorifying him with the Father and the Son, the Orthodox Church affirms that the Divine Reality, called also the Deity or the Godhead in the Orthodox Tradition, is the Holy Trinity.
The Holy Spirit is essentially one in his eternal existence with the Father and the Son; and so, in every action of God toward the world, the Holy Spirit is necessarily acting. Thus, in the Genesis account of creation it is written: “The Spirit of God was moving over the face of the waters” (Gen 1.2). It is this same Spirit who is the “breath of life” for all living things and particularly for man, made in the image and likeness of God (Gen 1.30; 2.7). Generally speaking the Spirit in Hebrew is called the “breath” or the “wind” of Yahweh. It is He who makes everything alive, the “Giver of life” Who upholds and sustains the universe in its existence and life (e.g. Ps 104.29; Job 33.4).

The Christian Church lives by the Holy Spirit. The Spirit alone is the guarantee of God’s Kingdom on earth. He is the sole guarantee that God’s life and truth and love are with men. Only by the Holy Spirit can man and the world fulfill that for which they were created by God. All of God’s actions toward man and the world—in creation, salvation and final glorification—are from the Father through the Son (Word) in the Holy Spirit; and all of man’s capabilities of response to God are in the same Spirit, through the same Son to the same Father.

The Holy Spirit is the Spirit of life

If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Jesus from the dead will give life to your mortal bodies through the Spirit who dwells in you (Rom 8.11).

The Holy Spirit is the Spirit of truth

When the Spirit of Truth comes he will guide you into all the Truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come (Jn 16:13; see also Jn 14:25; Jn 15:26).

The Holy Spirit is the Spirit of divine sonship

For all who are led by the Spirit are sons of God. For you did not receive the Spirit of slavery. . . . but you received the Spirit of sonship. When we cry “Abba! Father!” it is the Spirit himself bearing witness with our spirit that we are children of God (Rom 8.14; also Gal 4.6).

The Holy Spirit is the personal presence of the new and everlasting covenant between God and man, the seal and guarantee of the Kingdom of God, the power of the divine indwelling of God in man.

. . . you are a letter from Christ, delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. . . . our sufficiency is from God who has qualified us to be ministers of a new covenant, not in written code but in the Spirit, for the written code kills, but the Spirit gives life (2 Cor 3.2–6).

Do you not know that you are God’s temple and that God’s Spirit dwells in you . . . For God’s temple is holy, and that temple you are (1 Cor 3.16; also Rom 6.19).

. . . through him [Christ] we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners but you are fellow citizens with the saints and members of the household of God, built upon the foundation of apostles and the prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows in a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit(Eph 2.18–22; also 1 Pet 2.4–9).

In the Holy Spirit men have the possibility of receiving every gift from God, of sharing His divine nature and life, of doing what Christ has done by fulfilling His “new commandment” to love one another even as He has loved us, “because God’s love has been poured into our hearts through the Holy Spirit which He has given us” (Rom 5.5).

The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control . . . . And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit . . . he who sows to the Spirit will from the Spirit reap eternal life(Gal 5.22–25; 6.8).

THE FALL AND REGENERATION OF MAN
Almighty God created man after His own image and likeness (cf. Genesis 1:26), and bestowed upon him endowments to fulfil his destiny. God instructed the first created human beings, Adam and Eve, in what they ought not to do. They failed to obey God's commandment and fell into sin, through arrogance and disobedience which deprived them of God's Grace. With them, "the whole creation groaneth and travaileth in pain together until now" (Romans 8:22). We believe that the corruption of the God-like image of man was not complete, that man's will became blurred, but did not disappear. Man's desire for salvation implies that man feels his inner emptiness and turns to God for forgiveness and redemption. Almighty God in His compassion and love prepared for this regeneration of man by sending His Son, Jesus Christ the Saviour.

ON THE BLESSED VIRGIN MART, THE THEOTOKOS
We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of the our Church.

ON DORMITION OF THE THEOTOKOS
We believe that the Dormition of Our Blessed Lady and Her ascension into Heaven, are held in accordance with Sacred Tradition, the Church Fathers and the Sacred Liturgy from the earliest of times; and in oneness with the Orthodox Church of the East and the Latin Roman Church in the West.

ON THE SAINTS
We believe in the Communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering.

ON LIFE AFTER DEATH
Each person is subject to what is called "private judgment" and to what is called "general judgment”.
The private judgment is what an individual receives immediately after death.
The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell.

However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46).

Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.

ON THE DIVINE LITURGY
The authorized Eucharistic Liturgies we use in the Eastern Rite are: John Chrysostom, Basil the Great and Gregory the Theologian, Pope of Rome.

ON THE SEVEN SACRAMENTS OF THE CHURCH
The Seven Sacraments: We recognize and affirm the Seven Mysteries or Sacraments of the Church:

Baptism
First place among the Sacraments of the Catholic Christian Church is Holy Baptism, by which a man/women, who has come to believe in Christ, by being immersed three times in water in the Name of the Holy Trinity (Father, Son and Holy Spirit) is cleansed through Divine Grace of all sins (Original Sins and personal sins) and is reborn into a new holy, and spiritual life. Baptism serves as the door through which man enters into the House of Eternal Wisdom - the Church - for, without it, a man cannot be united completely with the Saviour, become a member of His Church, receive other Sacraments, and be the heir to Eternal Life. As the Lord Himself said, in His discourse with Nicodemus, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God." (St. John 3:5)

Chrismation (Confirmation)
In the Sacrament of Baptism man is called out of spiritual darkness into the light of Christ and is initiated into the economy of salvation by the Son of God. This initiation is effected, however, in the Sacrament of Holy Chrismation.

"Repent and be baptized every one of you in the Name of Jesus Christ," the Apostle Peter preached to the people on Pentecost, "and you shall receive the gift of the Holy Spirit." (Acts 2:38) Since that time the Divine Gift of the Holy Spirit is bestowed upon each person who rises from the baptismal font. And everything the Holy Spirit touches receives the seal of an invaluable treasure, a ray of eternal light, and the reflection of Divine action. It awakens in the soul that inner, spiritual thirst to grow toward the Heavenly, to the eternal and to the perfect as Temples of the Holy Spirit.

Communion (Holy Eucharist)
The central place among the Sacraments of the Catholic Christian Church is held by the Holy Eucharist - the Precious Body and Blood of our Lord, God and Saviour Jesus Christ.

The Saviour Himself said, "I am the Bread of Life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst...If anyone eats of this Bread he will live forever; and the Bread which I shall give for the life of the world is My flesh." (St. John 6:35, 51) At the Last Supper, "Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, 'Take, eat; this is My Body.' And He took a cup, and when He had given thanks He gave it to them, saying, 'Drink of it, all of you; for this is My Blood of the new covenant, which is poured out for many for the forgiveness of sins.' “(St. Matthew 26:26-28; cf. St. Mark 14:12-16; St. Luke 22:7-13; 1 Corinthians 11:23-30.)

Holy Ordination
In the Eastern Orthodox Church there are to be found three "Major Orders" - Bishop, Priest and Deacon - and two "Minor Orders" – Sub-Deacon and Reader. The Holy Apostles appointed seven men (Church Tradition calls them "Deacons') to perform a special serving ministry (Acts 6:2-6) and in his first letter to the Corinthians, St. Paul speaks of various ministries in the Church (1 Cor. 12:28). Likewise, he address his Letter to the Philippians, "To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons" (Phil. 1:1}.

In his first Letter to Timothy, the Holy Apostle also speaks of the qualifications of Bishops and Deacons (1 Tim. 3:1-13), as well as in his Letter to Titus (1.5-9).

Ordinations are accomplished by the Laying-on of Hands and intercession of the Holy Spirit. Bishops and Priests must be men.

Penance (Confession)
The Sacrament of Repentance developed early in the Church's history in the time of persecutions of the 3rd and 4th Centuries, when many people, giving to the threats of persecutors, apostasized and fell away from the Church. Apostacy was considered to be a very serious sin; many held the extreme position that such could not be received back into the Church in their lifetime, while others held that those who had lapsed should be re-baptized - that is, their sins should be washed away by a second baptism. Moderation, in the course of time, prevailed and a penitential discipline - the Sacrament of Repentance - developed, taking on the meaning of Second Baptism. In the Sacrament, the Priest is "only the witness" and pronounces the absolution. "If we confess our sins, [God] is faithful and just, and will forgive our sins and cleanse us from all unrighteousness." (St. John 1:9)

Holy Matrimony (Marriage)
In the theology of the Eastern Catholic Church; man is made in the Image of the Most-holy Trinity, and, except in certain special cases (such as the calling to monasticism), he is not intended by God to live alone, but in a family situation. Just as Almighty God blessed the first humans, Adam and Eve, to live as a family, to be fruitful and multiply, so too the Church blesses the union of two people. Marriage is a state of Grace requiring a gift or charism from the Holy Spirit - this give being conferred in the Sacrament of Holy Matrimony.

Holy Unction (Anointing of the Sick)
This Sacrament is described in Holy Scripture by St. James the Brother of the Lord: "Is any among you sick? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven." (St. James 5:14-15). From the text, we can see that this Sacrament has a twofold purpose - bodily healing and the forgiveness of sins. The two are joined, for man is a unity of body and soul and there can be no sharp distinction between bodily and spiritual sickness.

Of course, the Church does not believe that this anointing is automatically or magically followed by recovery of health, for God's will and not man's prevails in all instances. Sometimes the sick person is healed and recovers after receiving the Sacrament, but in other cases he does not recover, but the Sacrament, nonetheless, gives him the spiritual strength to prepare for death.

We must note that this Sacrament is NOT only for those on their deathbed, but for anyone who is sick. It may also be performed over the healthy as well (as is the custom on Holy Wednesday) and in some traditions it is often performed over the healthy before Holy Communion, since the rite also contains elements of repentance, although it should be noted that this does not replace the Sacrament of Penance.
The life of the Orthodox Church perpetuates and fulfils the ministry of Jesus Christ. The close association between Christ and His Church is reflected in the images from the Scriptures which declare that Christ is the Head and the Church is His Body, and that Christ is the Bridegroom and the Church is His bride. These images express the reality that the Church does not exist independently from Christ.

The Lord and Saviour, who was known, loved, and followed by the first disciples in Galilee nearly two thousand years ago, is the same Lord and Saviour who is known, loved, and followed through His Church. As Christ revealed the Holy Trinity, His Church continues to reveal the Holy Trinity and to praise God in her worship. As Christ reconciled humanity to the Father, His Church continues to be the medium of reconciliation by word and action throughout the world. As Christ manifested the vocation of authentic human life, His Church continues to be the realm through which the image and likeness of God in each of us is brought to perfection.

The Orthodox Christian becomes united with Christ at Baptism and is nurtured by Christ at every Eucharist. We believe that the Holy Spirit acts in and through the Church to make Christ our Lord and to bring His work to fulfilment.
Orthodoxy has avoided any temptation to reduce its vision of the Church. The biblical descriptions of the Church as the Body of Christ and the Temple of the Holy Spirit indicate that she truly must be recognized as much more than one institution among many, or a social service agency, or as an ethnic or fraternal organization. Certainly the Church does have her institutional aspects, and she is always subject to the sins and limitations of her human members. Yet, Orthodoxy believes that in addition to her obvious human side, the Church also has a Divine dimension. The Greek word for Church, ecclesia, implies a community called and gathered by God for a special purpose. This means that the Church can be described as the unique meeting place between God and His people.

THE SEVEN ECUMENICAL COUNCILS
The highest authority for the interpretation and protection of the truths of the Revelation of God and for the preserving of those which were disputed is the Ecumenical Synod, the official council of bishops. The synods were modelled after the gathering of the Apostles who came together to discuss the truths which were disputed at that time (cf. Acts 15:22 ff).

The bishops of the One Undivided Church were summoned in synods to discuss and decide on matters of faith as well as rules of discipline; the former are called "oroi," dogmas, and require unanimous decision, while the latter are called "canons,"

The Orthodox Church recognizes the Seven Ecumenical Synods (Councils) of the bishops of the One Undivided Ecumenical Church which took place between the 4th and 8th centuries. This includes decisions and canons of provincial synods, canons of the Apostles and of the Fathers which have been adopted by an Ecumenical Synod.

The Seven Ecumenical Synods pronounced various statements of Faith (dogmas) stating Christian Truths in answer to heresies and disputes, and also issued many canons for discipline and administration.

PERSONAL EXPERIENCE
The Orthodox Faith cannot be appreciated fully, or appropriated personally, by the individual who is outside the Orthodox Church. Viewed from this vantage point, Orthodoxy can falsely appear as one world-view among many, as a cultural appendage, or merely as a ceremonial church. It is only from within the Church that one has the necessary perspective of experiencing Orthodoxy as the revelation of Divine Life.

BECOMING AN ORTHODOX CHRISTIAN
The Orthodox Church has a universal appeal and vocation. She does not restrict membership to people of any culture, race, class, or section of the world. Indeed, Orthodoxy values the diversity of cultures, peoples, and languages which are part of her life. She also affirms a unity of faith and love in Christ which transcends all artificial barriers. Membership in the Orthodox Church is open to all persons.

His Beatitude +MICHAEL

HIS BEATITUDE, ARCHBISHOP & METROPOLITANI, Primate

His Beatitude +MICHAEL is the Primate, Metropolitan Archbishop of the Orthodox Church of America and Dependencies, Ukrainian Autocephalous Orthodox Church in the United States His Beatitude was born in the United States of America. In 1966, he studied at St. Charles Borromeo Catholic School, in 1970 he attended Bishop Moore High School, in 1972, he read Theology in St. John Vianney College Seminary. In 1974 His Beatitude read Theology, Philosophy & Sociology at St. Mary's Seminary and University. In 1975, he was ordained Subdeacon by Archbishop Michael Shaheen, of the for Antiochian Orthodox Archdiocese. In 1981, he was ordained to the Holy Diaconate and Holy Priesthood and served in multipole parishes in Ohio and Florida. On September 20, 1986, during the Hierarchical Divine Liturgy at St. Ignatius Ukrainian Orthodox Church in Orlando, Florida, presided by Metropolitan +NIKOLAUS (Ilnyckyj), Metropolitan +PETER (Zhurawetzky), and Bishop +DAVID (Baxter), His Beatitude was Consecrated to the Episcopacy. On the 2nd of December 1986, Metropolitan Archbishop +MICHEAL received a Letter from the Ecumenical Patriarch +DEMETRIOS of Constantinople, blessing his work in the new responsibility. In 1994 His Beatitude became Moderator for the Standing Episcopal Conference of Orthodox Bishops. On the 15th November 1997, he was invited by the Greek Orthodox Archdiocese and was received by His All-Holiness Ecumenical Patriarch +BARTHOLOMEW I in Pittsburgh. On the 21st August 2002 the President of the Holy Governing Synod of the Ukrainian Autocephalous Orthodox Church in the United States confirmed the Canonicity of the Episcopal Consecration of +MICHAEL and inclusion in the Diptychs of the UAOC. On 15 April 2024 His Beatitude +AMVROSIJ (Dolgorouky), Metropolitan Archbishop and Canonical Successor of Metropolitan +HRYHORIJ (Ohijchuk) and Metropolitan +CHRISTOPHOROS (Contogeorge) and Primate of the Joint Synod of the Ukrainian Autocephalous Orthodox Church in the United States and former Exarchate of the Patriarchate of Alexandria and confirmed that Metropolitan +MICHAEL is listed in the Dyptychs. On the 23rd of April 2026, the Holy Synod of the Ukrainian Autocephalous Orthodox Church and the Holy Synod of the OCA-UAOC both accepted & acknowledge the Canonical Appointment of His Beatitude of Metropolitan Archbishop +MICHAEL as Primate and Metropolitan of the Ukrainian Autocephalous Orthodox Church in the USA in accordance with the official Documents, Records and Letters from the Archives of His Beatitude +AMVROSI of Trice Blessed Memory. This was confirmed on the 23rd of April 2026 by His All-Holiness +BARTHOLOMEW I, Archbishop of Constantinople and Ecumenical Patriarch. His Beatitude continues to serve in his capacity as Primate of the Orthodox Church of America and Dependencies, home for the Standing Episcopal Conference of Orthodox Bishops and the Primate of the Ukrainian Autocephalous Orthodox Church in the USA. Metropolitan Archbishop +MICHAEL invites all independent Bishops, Priests, Deacons and Religious seeking more knowledge of the Orthodox Catholic Faith, Fellowship, Inter-Communion and possible acceptance and/or Incardination into the Holy Church. His Beatitude as Vicar for North America, has worked diligently in the Vineyard of the United States, Canada, Indonesia, Europe and Africa seeking Orthodox Churches to grow the American Province; and in Communion with our "Sister Churches" of the APC - Historic Federation in America and Dependencies, Russia and Ukraine.

His Eminence +GEORGE

Metropolitan Archbishop +GEORGE of Great Britain & the Arab Province, Primate.

His Eminence the Most Reverend Metropolitan +GEORGE was born in the Middle East in a Christian family who served for generations the Orthodox Church. From his youth, he was inclined to serve the Church. In the mid 80's, and due to unstable political situation and civil wars in the region, he travelled to New York, USA to attend Saint Vladimir Orthodox Theological Seminary. His Eminence holds a MA Degree in Divinity; he also holds a MA Degree in Business Administration from Cornell University and a PHD in Byzantine Theology as well. On the 22nd of April 1991, the vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance with the Eastern Rite. On the 23rd of April 1991, he was ordained to the Holy Deaconate. On the 23rd of April 1992, he was ordained to the Holy Priesthood where he served in many parishes in the USA. In August 1994 he was elevated to the rank of Archimandrite. In June 1995 he was consecrated an Auxiliary Bishop. In 1998, he was asked to take on reinvigorating the missionary work in Eastern Africa. His mission was to create a strong Christian community mission work and education system in that part of the world. On the 15th of August 2006, the Dormition of the Theotokos, His Eminence joined the Mariamite Christian Fathers, Community of Mary. The aim of this Monastic Community is: to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide and to defend the human rights of every individual. His Eminence lived and worked in the Middle East, USA, Asia, Africa and Europe. In working and living in different continents, he had the opportunity to work closely with many international humanitarian Organizations and missions. He was successful in the many projects he was overseeing. In 2016 and after spending many working as a missionary year in Central Equatoria, East Africa and Myanmar (Burma) in Asia where he worked closely with Refugee Camps, Orphanages and field Hospitals, and Human Rights Organizations, His Eminence moved to the United Kingdom. On the 15th of August 2018, feast of the Dormition of the Theotokos, on the Community Feast Day, His Eminence was elected the primate of The Mariamite Christian Orthodox Fathers, Community of Mary. He was elevated to the rank of Metropolitan Archbishop given the title: Primate of the Mariamite Christian Orthodox Fathers, Community of Mary. In 2022, His Eminence was awarded by the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta the Ukrainian Relief Medal of Honour in recognition to his aid and support to the refugees of Ukraine. He was acknowledged twice by the President of the United State for his support and charity work and as an activist for human rights, and for his services in both social and Christian work. On the 27th of August 2023, Metropolitan Archbishop +GEORGE was received into The Orthodox Church of America and Dependencies, Ukrainian Autocephalous Orthodox Church in the United States by His Beatitude +MICHEAL, Primate. Metropolitan Archbishop +GEORGE was appointed Archbishop - OCA / UAOC-APC Archdiocese of London & Great Britain - Metropolitan of the Arab Province, Primate. In May 2026, His Eminence was awarded the medal of The Ukrainian Star from Ukraine Priory of the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta. He was acknowledged twice by the President of the United State for his support, charity work, his active work in the human rights movement, and for his services in both social and Christian work. His Eminence is proficient in: English, Arabic, Patristic Greek, Classical Hebrew and Aramaic.

Q&A

WHO ARE THE MARIAMITE CHRISTIAN ORTHODOX FATHERS, COMMUNITY OF MARY, KNOWN AS THE MARIAMITE FATHER?
We are part of an Orthodox Congregation. The term “MARIAMITE” refers to the brothers and priests who are members of The Mariamite Orthodox Fathers, Community of Mary. The word Mariamite comes from the Hebrew Miryam (מרים), which became Maryam (ܡܪܝܡ) or Mariam in Aramaic, the language Jesus and his mother spoke. In English its Mary. The Mariamite Christian Orthodox Fathers, Community of Mary, is part of the Orthodox Chritian Archdioces of Great Britain, OCA-UAOC

WHAT OCA-UAOC stands for?
It stands for Orthodox Church of America
Ukrainian Autocephalous Orthodox Church

IN MANY OF YOUR WRITINGS AND ARTICALS YOU REFER TO SEC, WHAT DOES THIS STAND FOR?
It stands for Standing Episcopal Conference of Orthodox Bishops (1951)

WHAT DOES THE MARIAMITE CHRISTIAN ORTHODOX FATHERS DO?
The Mariamite Christian Orthodox Brothers and Priests serve God’s people in a variety of ways. Many are educators, others serve parishes and missions, or in professions careers in societies.

WHAT MAKES THE MARIAMITES DIFFERENT FROM OTHER RELIGIOUS COMMUNITIES?
The Mariamite Christian Orthodox Fathers are distinguished by the unique charism. A charism is a gift given by the Holy Spirit for the benefit of God’s people. We are being called by God, formed by the Ever Virgin Mary and sent on the mission of Christ to embody the Good News in one’s time and place. Our mission underlines community, inclusivity, faith, and service to the needy. Members of our religious order seek to continue the Blessed Mother’s mission of bringing Christ to the world.

HOW DO YOU DESCRIBE YOURSELF?
We describe ourselves as spiritual people who believe in a loving God living and acting through service and prayer. We as Mariamite Christian Fathers, we turn to Mary, the Theotokos as a model for Christian living. She lived a life free from sin and in service to God. This is the life we aspire to live.

HOW ARE YOU GOVERNED?
Our governing structure follows the Eastern Churches governing structure of religious communities. We are headed by a Metropolitan Archbishop.

WHAT VOWS YOU TAKE?
Members of our monastic community take the following vows: poverty, chastity and obedience.

HOW DO YOU SUPPORT YOURSELF AND YOUR MISSIONARY WORK?
As Saint Paul supported himself by making tents, to support his ministry of witnessing to Christ (Acts 18:1–4), so we as members, we support ourselves and the Society by working secular jobs. We do not ask for any donations or support.

WHERE DO YOU WORK?
We work wherever we are needed. Our base is Great Brtaine. We worked in: Kerala- Indi
a, Myanmar-Yangon, Beirut-Lebanon, Juba- South Sudan, Kampala-Uganda, Cairo-Egypt, Belgrade- Serbia, Manila-Philippines, USA and United Kingdom.

WHERE DO YOU STAND WITH RESPECT TO CANON LAW?
Our guide in matters related to Canon Law is the Code of Canons of the the Orthodox Church .

HOW MANY MYSTERIES (SACRAMENTS) YOU HAVE?
In the Christian East tradition the "Sacraments" are called "Mysteries". This is because they vessels of mystical participation in Divine Grace. Saint John Chrysostom taught that we call them mysteries because what we believe is not fully shown in what we see. The Latin "sacramentum" means "to consecrate" and comes from the Greek "mysterion". The Holy Mysteries are as follows: + Baptism + Chrismation + Eucharist + Confession + Anointing + Marriage + Ordination The first three Mysteries are administered together, typically to infants but also to adults when joining Christ's Church. The Mystery of Anointing is administered not just to the dying, but to anyone in need of healing (James 5:14-15). It is also offered in parishes on Holy Wednesday to everyone who seeks it, as a preparation for the remembrance of the Cross and Resurrection.

WHAT DO YOU SAY ABOUT THE APOSTLES?
The twelve disciples/apostles of Jesus were the foundation stones of His church, several even wrote portions of the Bible. As we study these courageous first century lives, and what discipleship meant in the time of Jesus, we may expect to be aided in developing a Spirit-directed twenty-first-century discipleship as Christ must have meant it to be. Although we remember each of the Twelve Apostles at different times throughout the year, on June 30th (Eastern Rite) we celebrate the Synaxis o, f the 12 Apostles, a general remembrance for all of them with liturgical services and hymns that honour their contributions to the Church.

WHAT DO SAY ABOUT THE SAINTS?
The Church Fathers included the commemoration of many Martyrs and other Saints in the liturgical year. The Second Vatican Council reminds us that the Martyrs and Saints, being “raised to holiness by abundant graces of God and already in possession of their eternal salvation, sing constant praises to God in heaven and offer prayers for us” (ct. Decree on the Liturgy, n. 104).

By celebrating the passage of the Saints from the earth to heaven, the Church also proposes them to us as so many examples of genuine Christian living. The veneration of the Saints has a similar purpose. This began in the first century, first the Veneration of the Martyrs and then of the Apostles. Soon other Saints were added. Between the fourth and the fifth centuries the veneration of the Saints became a general practice, ceding the first place to St. John the Baptist (after the Blessed Mother and the Angels), in view of Christ’s testimony: “There is no one greater than John!” (Lk. 7:28).

The Saints usually are commemorated on the anniversary of their death, since the departure of those “that died in the Lord” (Rom. 14:8) was considered by the Christians as a day of birth to a new and happy life with God.

WHAT CAN YOU TELL US ABOUT ICONS & ICONOGRAPHY?
Icons play a central role in the liturgical and spiritual lives in the Eastern Christian tradition. They adorn the walls and sanctuaries of our Churches and are frequently carried in processions. It is not uncommon for Eastern Rite Christian to have an "icon corner" in their home designated for prayer. Rich theology of icons manifests to us something of the hidden spiritual realities that they represent. Icons are windows into the spiritual world. They help us to look into eternity, and they make the historical events of our salvation, as revealed in Scripture, present to us. They are truly "theology in colour." Through their many symbols, icons allow us to touch the mysteries they represent. They tell us the story of what happened in the events they depict. It is common to hear of someone "writing icons" rather than "painting" them. We do not worship the icons, but only persons they depict.

As a picture of a loved one helps us to keep him or her close to our heart, so too do the icons help in our prayer to be in the presence of God, to feel close to Him, the Mother of God, and all the saints and angels. They help us to know that God, the Theotokos, and the saints and angels are always close to us.

WHAT IS YOUR DIVINE LITURGY?
The Divine Liturgy (Mass) is the central experience of Faith in the Christian Eastern Tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church. The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church). The Divine Liturgy is composed of three main parts: The Prothesis (or proskomedia), the service preparing the holy gifts The Liturgy of the Catechumens, or the Liturgy of the Word the Liturgy of the Faithful, or Liturgy of the Eucharist. We have three liturgies that are used throughout the year: The Divine Liturgy of St. John Chrysostom, celebrated on most Sundays throughout the year and most weekdays. The Divine Liturgy of St. Basil celebrated only ten times during the liturgical year, most notably on the first five Sundays of Lent and Christmas Eve. The Divine Liturgy of St. Gregory the Dialogist, also known as the Liturgy of the Presanctified Gifts, celebrated during the weekdays of Lent especially on Wednesdays and Fridays.

WHAT IS YOUR UNDERSTANDING ON THE VIRGIN MARY?
The Virgin Mary, the Theotokos (in Greek word that means “God-bearer or Birth-giver to God”, the mother of Jesus Christ, the Son and Word of God. She conceived by the power of the Holy Spirit. It is our belief and tradition that the holy Virgin was a virgin before, during and after the birth of Christ. Our devotion to the Virgin Mary the Theotokos is not merely a matter of popular piety. It is also an expression of the central teaching of the Catholic Church, the doctrine of the Incarnation of Christ. Mary to us represents the submission of humanity to the will of God.

WHAT IS THE TRANSLATING THE WORD THEOTOKOS?
While some languages used by various Eastern Byzantine Churches often have a single native word for Theotokos, it gets translated into English in several ways. The most common is Mother of God, though God-bearer and Birth-giver to God are also common. There are difficulties with all these translations, however. The most literally correct one is Birth-giver to God, though God-bearer comes close.

I READ IN THE BYZANTINE EASTERN RITE CHURCH TRADITION; THERE ARE WEEKLY CHURCH CYCLES. WHAT ARE THEY? Each day of the week has its own commemoration:

1) Sunday - Resurrection of Christ
2) Monday - The Holy Angels
3) Tuesday - St. John the Forerunner
4) Wednesday - The Cross and the Theotokos
5) Thursday - The Holy Apostles and St. Nicholas
6) Friday - The Cross
7) Saturday - All Saints and the departed

WHAT ABOUT ADVENT?
The Eastern Byzantine Liturgical year does not use the Roman Catholic structure and terminology for cretin seasons. In the Eastern Rite Tradition, the season prior to Christmas, known in the Latin Church as Advent, is called the Nativity Fast.

YOU TALK ABOUT THE CHURCH AS UNITY IN THE TRUTH AND LOVE OF GOD. WHAT DO YOU MEAN BY THIS?
We believe that the life of the Church is life in communion with God Himself, in the Truth and Love of Christ, by the Holy Spirit. We believe that Christ is the Son of God. We believe that He reveals the truth about God and man. We believe that we can know this truth by the Spirit of Truth, the Holy Spirit that He gives to us.

The greatest truth shown to us by Christ is that God is Love, and that the only true way of living is by following Christ who called Himself, the Way, the Truth, and the Life. Christ gave the great commandment and the great example of perfect love. Thus, the greatest truth is love. This is our conclusion. And life in this truth which is love is the life of faith, the life of the Holy Church. Of course, there are deviations and betrayals and sins all around. Clergy and laymen alike are guilty. But the Church itself, despite the sins of its members, is still the union with the Truth and Love of God given to men in Jesus Christ, made present and accessible in the Holy Spirit, who lives in those who believe.

WHAT ARE YOUR RELIGIOUS HABITS AND YOUR LITURGICAL VESTMENTS?
+ Our religious habit as in Eastern Byzantine tradition; black Cassock woollen material (represent Poverty) and a black leather girdle / belt (represent Chastity). A black vest can be worn if needed.
+ Our Liturgical vestments are Greek Byzantine Vestments.

WHICH LITURGICAL CALENDAR YOU FOLLOW?
We follow the Revised Julian Calendar that is followed and adopted by: the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Romanian Orthodox Church, the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church of the Czech Lands and Slovakia, the Orthodox Church of Ukraine, Orthodox Church in America and the Orthodox Church of America, also many Eastern Byzantine Catholic Churches as well, such as the Ukrainian Greek Catholic Church, the Bulgarian Greek Catholic Church, the Romanian Greek Catholic Church and some parishes of the Melkite Greek Catholic Church in the Middle East.

HOW DO YOU UNDERSTAND FREEDOM?
Freedom is one of God’s greatest gifts to the human being. He who created man in the beginning made him free and self-determined, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world.

WHAT IS YOUR UNDERSTANDING TO MARRIAGE?
In our understanding, marriage is the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implies the spiritual communion of a married couple a man and a woman but also assured the continuation of humanity. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs His first sign, turning water into wine at the wedding in Cana of Galilee, and th us reveals His glory (Jn 2:11).

The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32). The Church consider the union of man and woman in Christ constitutes “a small church” or an icon of the Church. Through God’s blessing, the union of man and woman is elevated to a higher level, for communion is greater than individual existence because it initiates the spouses into the order of the Kingdom of the All-Holy Trinity.

A necessary condition of marriage is faith in Jesus Christ, which must be shared by the bridegroom and the bride, man and woman. Consequently, unity in Christ is the foundation of marital unity. Thus, marital love blessed by the Holy Spirit enables the couple to reflect the love between Christ and the Church as a mystery of the Kingdom of God—as the eternal life of humanity in the love of God. As for civil marriage between a man and a woman registered in accordance with the law lacks sacramental character since it is a simple legalized cohabitation recognized by the State, different from a marriage blessed by God and the Church.

The members of the Church who contract a civil marriage ought to be regarded with pastoral responsibility, which is necessary to help them understand the value of the sacrament of marriage and the blessings connected with it. The Church does not allow for her members to contract same-sex unions or any other form of cohabitation apart from marriage. The Church exerts all possible pastoral efforts to help her members who enter such unions understand the true meaning of repentance and love as blessed by the Church. The grave consequences brought about by this crisis of the institutions of marriage and the family are manifested in the frightening increase in the number of divorces, abortions, and other problems of family life.

These consequences constitute a great challenge to the mission of the Church in the modern world, which is why the shepherds of the Church are obligated to make every possible effort to address these problems. The Church lovingly invites her children and all people of good will to defend this fidelity to the sacredness of the family.

WHAT IS YOUR UNDERSTANDING TO THE SPECIAL PASTORAL CARE FOR YOUNG PEOPLE?
The Church’s special pastoral care for young people represents an unceasing and unchanging Christ-cantered process of formation. Of course, the pastoral responsibility of the Church also extends to the divinely granted institution of family, which has always been and must always be founded on the sacred mystery of Christian marriage as a union between man and woman, as reflected in the union of Christ and His Church (Eph 5:32).

This is especially vital considering attempts in certain countries to legalize and in certain Christian communities to justify theologically other forms of human cohabitation that are contrary to Christian tradition and teaching. The Church hopes for the recapitulation of everything in the Body of Christ, it reminds every person coming into the world, that Christ will return at His Second Coming judging the living and the dead (1 Pet 4, 5) and that His Kingdom shall have no end (Lk 1:33)

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The Mariamite Christian Orthodox Fathers, Community of MaryThe Orthodox Christian Archdiocese of Great BritainOCA-UAOC

our faith

our leadership

His Beatitude +MICHAEL

His Eminence +GEORGE

photo gallery

contact us

The Mariamite Christian Orthodox Fathers,
Community of Mary

The Orthodox Christian Archdiocese of Great Britain
OCA-UAOC