Questions
- What is the distinctive and unique functions of the
Orthodox Church?
- Why do Orthodox believers never receive "Communion" in
non-Orthodox denominations and why are non-Orthodox believers never
allowed to receive "Communion" in an Orthodox Church?
- When the Protestant Reformation was
forming in Europe, why did the reformers not consider coming back to the
Orthodox Church?
- Why are musical instruments not
used in worship services in the Orthodox church, even though scripture, such as
Psalm 150, encourages their use?
- I noticed while reading information on your web
site that not
once was it mentioned that Christ died for our sins. It stated on your page that
he died in innocence and unjustly. I
agree 100% with that. Most churches would have then continued with the
statement also "for our sins". Is that not what you perceive? I
personally feel it was not for our sins, it was an unjust political action
that happened at that time, and maybe I am alone in the world in this belief?
However, I also believe he died to take our humanity to his father. This would
include sin no doubt, but I don't believe that is why he was hung on the cross
to die.
- What is the meaning of confession?
- What should I expect and do during confession?
- I hear about the "Anti-Christ" in the media and in
church. People throughout history have been given the title of
"The Anti-Christ" such as Nero, Hitler and Gorbachev. What
does the Orthodox Church teach concerning the person known as the
Anti-Christ?
- I understand the Orthodox Church has the practice of
Confession where a person confesses their sins to the priest and this
confession is not done in private as in the Catholic Church. Aren't we responsible
only to God for our actions?
- I have been hearing on the news recently about Stem Cell
research. Does the Orthodox Church have an opinion or a stand on the
validity of this research?
- Why do we not kneel during the Paschal season?
- Why do we Orthodox make the sign of the Cross on
ourselves so often in worship and in private acts of devotion?
- Why is frequent reception of the Holy Eucharist
important for our eternal salvation?
- I can’t seem to understand the importance of
fasting. Could you explain how this is supposed to help us spiritually? A
friend tells me that this is just a practice that the pope came up with, a
man’s idea to fast before communion and holy days. Therefore, we should
not need to fast. I do know that Jesus fasted, though. This confuses me -
please explain.
- One of my biggest questions about Orthodoxy is if
the Orthodox Churches have ever come to a consensus opinion regarding the
single biggest issue of the Protestant Reformation, namely, THE DOCTRINE
OF JUSTIFICATION. I wasn’t sure if Orthodoxy had an official view or
not. Basically, I have to say that in my heart, I just can’t accept the
Protestant view that “good works” are not absolutely necessary for the
true believer’s justification in light of James 2:24, “See how a man
is justified by what he does and not by faith alone.” On the other hand,
it irks me a little that since it is not OUR own will working, but rather
God’s will in us (Philippians 2:13), the Catholic Church teaches that a
person must have works (which Protestants deny), but I’m not sure that a
person can lay claim to willing those works (which Catholicism would say).
Perhaps you could offer some thoughts on the Orthodox position.
- Who Are The Wiccans?
- Is it "mandatory" that a convert to Orthodoxy
"adopt" a Christian name? What is the symbolism of this
"renaming"? How is this name selected?
- A friend of mine recently was baptized into the
Orthodox faith. We were both raised in a Bible-believing denomination and
have been Christians for years. Although I am happy that she has found a
place to worship that better meets her needs, I am aware that I am now
considered "out-side" the "one true faith" and I am very offended.
I have a personal relationship with Jesus Christ and have no doubts
about my faith. I am secure in my walk with God and humbly submit my
life, my prayers and my heart to him daily. So, do you believe I remain unsaved?
- KHRISTOS ANESTY, HAPPY EASTER
About mixed marriages with Catholics; first both churches were heretics in the eyes
of each other, then they became sister churches, what changed? and for example, in
Lebanon, the Greek Orthodox church had an agreement with Catholic churches about
mixed marriages; woman is free to stay in her mother church if she wants, marriage
should be celebrated in man's church, same for baptizing children. What do you think
about this agreement? Thanks
- Why should a Roman Catholic convert to Eastern Orthodoxy?
Is not the Roman Catholic Church the true church of Jesus Christ?
- After reading the Holy Ghost Orthodox Church web page, there is just
one question I would like to ask. While the Novus Ordo Catholic and the Orthodox Church permit
women to serve at the Altar of our Lord, whilst the Traditionalist Roman Catholic, like the
Society of St. Pius X and the Congregation of Mary Immaculate Queen, do not actually allow
women to do likewise, as according to the teachings of St. Paul. I am utterly confused over
the practice of the catholic (i.e. universal) church as a whole. I thought only the Protestants
are the ones doing this, i.e. allowing women to lead in the Church. Could you kindly enlighten?
- I was wondering does the Orthodox Church have a formalized Canon?
- Please explain for me the Orthodox practice of
praying for the dead. Why is this necessary? Is this related to having a
person released from “purgatory?”
- What is meant by the "intercession" of the
saints"?
QUESTION: What is the distinctive and unique function
of the Orthodox Church? What is it which the Church does, and which nobody and
nothing else can do? What functions does the local parish fulfill, which cannot
he fulfilled by a voluntary community center, a youth association, or a social
club? What human needs does the parish priest meet, which cannot be met,
perhaps with greater professional expertise, by the social worker, the marriage
counselor, the child care worker, or the doctor?
ANSWER: The Church is here to preach the Gospel of Christ; to announce the good
news of the Son of God, crucified and risen! Good answer? - Yes! - - -'but incomplete!
For our task as Orthodox Christians is more than to
preach and to announce. We are here not merely to say but to do. To do what?
St. Paul, the Apostle to the Gentiles, gives us the answer in 1 Corinthians
11:23-24
The tradition which I
handed on to you came to me from the Lord Himself: that the Lord Jesus, on the
night of His arrest, took bread and, after giving thanks to God, broke it and
said: "This is My Body, which is for you; do this in remembrance of
Me."
The tradition which St.
Paul and other Apostles received from Christ, and which they in their turn have
handed on to us as the continuation of that tradition, consists not in words
but in an action, the action of consecrating and receiving the Holy Eucharist.
This, then, is what the Church is here for! This is what you and I are here
for! It is in the regular reception of the Holy Eucharist where the life-giving
fountain of Christ's heavenly power is found! You can't "think" it or
"watch" it - you must do it! This is the distinctive and unique
function given to the Orthodox Church on the Great Day of Pentecost by Christ -
to eat the bread of the Eucharist and to drink from the common cup, 'until the
Lord comes again (I Cor. 11.26).'
The true Church of Christ,
Our Church, is in its very essence Eucharistic! It is a "society"
founded upon the action of the Eucharist, an "organism" that lives
and breathes the Liturgy that fulfills itself visibly in time and space through
the continuing celebration of the Lord's Supper. It is the EUCHARIST that holds
the Church in UNITY. When the Church offers the Eucharist, then and only then
does it become truly what She was created to be - the very Body of Christ! It
is only when a person chooses to repent of their sins and then receive the
Eucharist that he/she continues to grow into what they were created to be
through Baptism - a member of Christ's saving Death and Resurrection. The Holy
Altar and the Eucharist consecrated upon it, are truly our "rocks of
Faith!"
The Holy Altar and the
Eucharist consecrated upon it are truly our "rocks of faith." One
Russian priest who suffered under Communism wrote: "Our sufferings have
brought us back to the essentials. Now, as never before, we understand that the
Church exists in and for the Eucharist. So much else has been taken from us,
but the celebration o£ the Liturgy remains; and in this one thing we have
everything." The Eucharistic essence of the Orthodox Church is indicated
by the fact that the other Sacraments (Mysteries), such as Baptism or Marriage,
were originally performed as part of the celebration of the Eucharist. The
Sacrament of Ordination to the episcopate, priesthood, or deaconate has never
ceased to be performed as part of the Eucharist. (In fact, some Orthodox
parishes have reinstituted Baptismal Liturgies routinely!)
The important link between
Church and Eucharist is plainly indicated in the culminating moment of the
Liturgy called the "epiclesis." While the people sing, "We
praise Thee, we give thanks unto Thee..", the presiding priest prays to
God, "Send down Thy Holy spirit on us and on these gifts here set
forth." The people standing around the Altar Table (Prestol) and the gifts
lying upon it are both consecrated together, so that every person in the Temple
who tastes of the Eucharist becomes part of the Body of Christ. You can't
"think" it while sitting at home or out on the golf course or
wherever! You can't "watch" it
while others come forward to the chalice - you must say "YES!" to
Jesus!
It is the Eucharist that
maintains the "oneness" of the Apostolic Faith. Unity is to be
understood not in "juridical" but in "Eucharistic" terms.
Unity is not imposed from "above" in the "organization" by
some hierarch or administrative center, but is created from within by the
celebration of the Liturgy. This is precisely what St. Paul means in 1
Corinthians 10:16-17 when he writes:
"The bread that we
break is a communion with the body of Christ The fact that there is only one
loaf means that, though there are many of us, we form a single body became we
all share in this one loaf..."
Learn
more about this subject by reading
"COMMUNION AND INTERCOMMUNION" by Kallistos Ware;
Light and Life Publishing Co.
Box 26421, Minneapolis, MN 55426
Top of Page
QUESTION: Why do Orthodox believers never
receive "Communion" in non-Orthodox denominations and why are
non-Orthodox believers never allowed to receive "Communion" in an
Orthodox Church?
ANSWER: In the words of the great Orthodox theologian Fr.
George Florovsky, "Communion presupposes 'one mind,' no less than 'one
heart.' " Mere "good intentions" is not enough!
Mere "brotherly respect" for others isn't sufficient! There
can be no true oneness in sacramental life for those who are not one in
faith. Because of this vital link between faith and communion, before
the beginning of The Anaphora (Mercy of Peace) when the gifts are
consecrated, everyone present in the assembly is asked to declare their
oneness in faith by singing The Creed. We do not receive the
Eucharist and then declare what we believe; reception of the Eucharist presupposes
a common understanding of what the Eucharist is and what the Church Herself
is! This common understanding cannot be taken for granted in today's
"smorgasbord" of "churches" and "para-churches,"
organizations that often pervert the pure message of Jesus Christ for their
own purposes. Our statement of this ancient creed means that we not only
accept the doctrines declared in it, but the whole Catholic Faith in
its fullness as taught and preserved in the Orthodox Church since the day of
Pentecost through our Councils and Canons.
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Question: When the Protestant Reformation was
forming in Europe, why did the reformers not consider coming back to the
Orthodox Church?
Answer: Probably because of the radically
different world at that time, especially a world devoid of easy communications.
Also complicating the situation was the fact that much of the Eastern Orthodox
world was under the yoke of non-Christian empires which "closed the
door" to evangelism and transportation from the East to the West and vice
versa. Bear in mind that many of the "abuses" of the Roman Church
outlined by the Western Church reformers were not Eastern Church practices,
some of which the Eastern Church had already rejected and/or outright
condemned. - Fr. Bill
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Question: Why are musical instruments not
used in worship services in the Orthodox church, even though scripture, such as
Psalm 150, encourages their use?
Answer: Since antiquity, the Orthodox Church has staunchly refused
to use any man-made instruments in Her worship. Although some local Orthodox
churches may allow a limited degree of instruments to be used as
"reinforcement" for the voices, the only "instrument"
considered pure enough for Orthodox worship is the human voice
"constructed" by God at our creation. It is the only
"instrument" with a "soul!" - Fr. Bill
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Question: I noticed while reading
information on your web site that not
once was it mentioned that Christ died for our sins. It stated on your page that
he died in innocence and unjustly. I
agree 100% with that. Most churches would have then continued with the
statement also "for our sins". Is that not what you perceive? I
personally feel it was not for our sins, it was an unjust political action
that happened at that time, and maybe I am alone in the world in this belief?
However, I also believe he died to take our humanity to his father. This would
include sin no doubt, but I don't believe that is why he was hung on the cross
to die.
Answer: Thanks for logging onto our web page!
Just to briefly answer your questions -
- - you are asking questions dealing with the subject called
"atonement." To say that Christ's passion was caused merely by
"unjust political action" empties Christ's action of its divine
mission, which He voluntarily did. According to the Holy Scriptures, Christ
CLEARLY voluntarily laid down His life so that He could reunite mankind with
God the Father, reversing the first sin of our forefather Adam. If mankind had
not needed a "mediator" to restore it to its original state, then
Christ would not have needed to come, suffer, die, & resurrect on the
third day.
Thanks!- Fr. Bill
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Question: What is the meaning of confession?
Answer: The Orthodox offers many ways for us to reconcile
ourselves to God, examine the state of our faith, and get spiritually fit.
One of these is the sacrament of Confession. Confession is an act of
repentance which literally means to change ourselves, turn or transform.
When we confess our sins we ask for God's forgiveness, and we reveal the
darkness of our innermost selves to the light of Christ. It is an
experience of cleansing and healing and fundamental to our growth in our
faith. When we confess we, begin to actively return to God.
In confessing our sins we acknowledge where we've made a wrong turn, a bad
decision, been negligent or careless, insensitive to others, and, maybe more
importantly, to ourselves. Confession offers us the opportunity to reveal
ourselves in our whole truth before God. We must stand before Him in utter
sincerity and humility, as Fr. Thomas Hopko notes in his booklet "If We
Confess Our Sins", "longing to be accepted and loved by Him, to be
purified and reconciled to His Kingdom." For He is there, listening.
Now it is our solemn responsibility to put our words and feelings into
action. Only then will true change and transformation occur. God
forgives us and gives us the opportunity to start fresh. And with a clean
heart we are now ready to partake of the gift of Holy Communion and physically
participate in the grace of God.
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Question: What should I expect and do during confession?
Answer: During confession:
-
State yours sins clearly and openly
-
Take your time
-
Don't indulge in vulgar details
-
Don't skirt the full force of their evil either, by
speaking in generalities
-
Don't be too hard on yourself
-
Don't worry if you forget something
-
Never doubt God's mercy
What to Expect:
-
Confession could take place in the church before the
iconostasis, in a chapel area of the church before a special icon, or in
the priest's office
-
God is the judge, not the priest. The priest is
the witness on behalf of the church
-
The priest will stand to one side of you or a bit in
front of you, with you both facing the icon. Think of this as a
prayerful attitude with both of you listening and praying together.
-
Each priest may do things differently. Usually he
will say several prayers, you will recite the Lord's Prayer and
then you will give your confession.
-
The priest will listen; he may then ask you questions
and offer advice or suggestions.
-
Afterwards you will kneel before the priest bowing your
head, and he will place his stole on your head and offer the
prayer of absolution
Top of Page
Question: I hear about the "Anti-Christ" in the media and in
church. People throughout history have been given the title of
"The Anti-Christ" such as Nero, Hitler and Gorbachev. What
does the Orthodox Church teach concerning the person known as the
Anti-Christ?
Answer: To answer this question, I will use part of an article
written by Fr. Stanley Harakas:
The ANTI-CHRIST is prominent in the writings of St. John in the New Testament (1
John 2:18, 2 John 7). The name comes from the Greek word "antichristos."
It means something or someone opposed to Christ. Generally speaking, any
force, person, practice or behavior which is antagonistic to, and contrary to
Christ may be called "Antichrist."
But there is a stronger and more concrete understanding of
the term as well. St. Paul, for instance, expects an anti-Christ
figure to appear just before the final return of Christ and the General Judgment.
[See especially: 2 Thessalonians 2:3-10]
In the 13th chapter of the book of Revelation the Antichrist is presented as
"the beast out of the sea," and that many will worship
him. In this description - certainly presented in strongly allegorical
(i.e. symbolical) terms - the Antichrist is presented as opposed to God, as
being given energy and power by Satan, as supreme in military affairs, as one
who exercises power and influence throughout the world, and who makes war on the
believers, conquering many of them.
The same book of Revelation in its 19th chapter speaks of
the "beast" being captured and being thrown into "the lake
of fire that burns with brimstone (verse 21)". 2nd
Thessalonians says - "...and then the lawless one will be reveled
and the Lord Jesus will slay him (2:8)." Professor Andreas
Theodorou, of the University of Athens School of Theology, says that the
Bible and tradition teach that the reign of the Antichrist will last 3½
years before he is destroyed by Christ. Why will such a reign of
the Antichrist be permitted by God? The professor responds that the
Antichrist will come, first, as a preliminary judgment of God upon the evil
in the world, a foretaste of the ultimate destiny of all who reject God and
oppose themselves to His will. Secondly, the appearance of the
Antichrist will test the believers, and their suffering and martyrdom will
prepare the way for them into the joyous Kingdom of God. "Behold,
the dwelling of God is with men. He will dwell with them, and they
shall be His people, and God Himself will be with them".
Since the New Testament clearly teaches the coming existence
of the Antichrist, as a prince of the enemies of Christ, the Orthodox Church
accepts this teaching. Regarding the end of the world, the Orthodox
Church holds that the devil will assume some human form and cause great evil
to the Church. This will precede the Second Coming of Christ.
St. John of Damascus summarizes the Church's view:
There are two (2) senses in which the Orthodox Church uses
the word "Antichrist." The first is a general sense, which
uses the word to describe anyone who teaches falsely about Jesus
Christ. But in a peculiar and special sense he who comes at the consummation
of the age is called "Antichrist."
St. John notes that the devil will become a man. In
the beginning of his rule, or rather tyranny, he assumes the role of
sanctity. But when he becomes master, he persecutes the Church of God
and displays all his wickedness. The Antichrist will be destroyed by
Christ when He returns at the world's end.
Throughout the history of the Church, efforts have been made
to identify the Antichrist. At various times people have said the
Antichrist was Rome, any Jew, an evil principle, Caligula, Simon Magus,
Nero, the Arian heresy, a magician, the Pope of Rome, etc. Obviously,
such identifications are wrong and even the effort to predict the time of
the Antichrist and his identity are wastes of time. We should be
concentrating, instead, on living a holy life every day!
Thanks - Fr. Bill
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Question: I understand the Orthodox Church has the practice of
Confession, where a person tells their sins to the priest and this
confession is not done in private as in the Catholic Church. Aren't we responsible
only to God for our actions?
Answer: Yes, we have the Sacrament (Holy Mystery) of Confession
where our members confess their sins to the priest on a one-to-one
(face-to-face) setting. To help explain the meaning of confession, I give
the following explanation taken from the "Orthodox Study Bible" page
571:
Perhaps THE most misunderstood Holy Mystery (Sacrament) of our Church is
Confession, which is regrettable due to its historical significance and current importance
for our personal salvation. Concerning our sins, God's Word gives a marvelous promise
in I John 1:9 - "If we confess our sins, He is faithful and just to forgive us our
sins and to cleanse us from all unrighteousness." The faithful must bring their
sins to God in repentance to be forgiven and cleansed. Without repentance there is no
salvation! The Rite of Confession is not a recent "innovation! It is not "optional!"
The early Christian communities had specific practices in this regard. People would
stand and confess their sins to God in the presence of the whole congregation! Why?
It is Scriptural! St. James writes - "Confess your trespasses to one another
(5.16)." But
as time went on and the Church grew in numbers, strangers came to visit and public
confession became more difficult. Out of mercy, priests began to witness confessions
of sin privately on behalf of the entire parish community.
Why come to the priest to witness to your Confession? Because Christ
gave His disciples and their successors the authority to forgive sin. "If you forgive
the sins of any, they are forgiven them; if you retain the sins of any, they are
retained (John 20.23)." From the beginning, Christians understood that the grace
of ordination endowed the shepherd of the flock with the discernment and compassion
to speak the words of remission, on behalf of Christ, regarding the sins of those who
confess and turn from sin. St. Paul writes in 2 Timothy 1:6 - "Stir up the gift of God
which is in you through the laying on of my hands." It is the grace of the Holy Spirit
which enables the priest to serve God and the people. This is why the Orthodox Church
for almost 2,000 years exhorted her faithful to acknowledge their specific sins before
coming to the Holy Eucharist. St. Paul also wrote - "Let a man examine himself, and so
let him eat of the bread and drink of the cup (1 Cor. 11:28)."
Summing up - in His mercy, God provides the Sacrament of Confession
(perhaps more appropriately called "The Sacrament of Repentance") to give us deliverance
from sin and from what psychologists call "denial." It is easy to pray in isolation,
yet never come clean! It is far more effective to confess aloud to God before a priest,
and benefit from his guidance and help. Confession is truly a cleansing "inventory" of
our lives! When we tell God all, naming our sins and failures, we hear those glorious
words of freedom which announce Christ's promise of forgiveness of all our sins. We
resolve to - "go and sin no more (John 8:11)."
Please review Questions 7 and 8 on this "Q&A" page
for some additional information.
Thanks - Fr. Bill
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Question: I have been hearing on the news recently information about Stem Cell
research. Does the Orthodox Church have an opinion or a stand on the
validity and direction of this research?
Answer: Our Church has a definite opinion concerning
"Embryonic Stem Cell Research (ESCR)". On October 17 of this year, our Bishops finalized and released the following statement:
EMBRYONIC STEM CELL RESEARCH IN THE PERSPECTIVE OF ORTHODOX
CHRISTIANITY
A Statement of the Holy Synod of Bishops of the Orthodox
Church In America
October 17, 2001
Dearly beloved in the Lord: The current debate over research on embryonic stem
cells raises in the starkest way a crucial moral question concerning the ultimate meaning
and value of human life.
From the perspective of Orthodox Christianity, human life begins at
conception (meaning fertilization with creation of the single-cell zygote). This conviction
is grounded in the Biblical witness (e.g., Psalm 139:13-16; Isaiah 49:lff; Luke 1:41,44), as
well as in the scientifically established fact that from conception there exists genetic
uniqueness and cellular differentiation that, if the conceptus is allowed to develop
normally, will produce a live human being(1). Human life is sacred from its very beginning,
since from conception it is ensouled existence. As such, it is "personal" existence, created
in the image of God and endowed with a sanctity that destines it for eternal life.
Conservative, pro-life voices throughout the country have enthusiastically
praised President Bush's recent decision regarding scientific research using human embryonic
stem cells (ESCR). That decision would allow research on some sixty lines of existing stem
cells, developed from human embryos which were destroyed as the cells were harvested. It would
prohibit creation of embryos for research purposes, and it urges further study into the
feasibility of utilizing adult stem cells to achieve the same therapeutic ends envisioned
for embryonic stem cells. These limitations, it is argued, would ensure that extra embryos
resulting from in vitro fertilization techniques would not be subjected to manipulation by
researchers, nor would embryos be created, by cloning or any other means, for the specific
purpose of serving as research subjects.
We, the Bishops of the Orthodox Church in America, applaud the President's
initiative in seeking a reasonable compromise between assuring protection of human life at
every stage of its development, and exploring the potential therapeutic benefits to be
derived from pluripotent stem cells. We are gratified that he has expressed unambiguous
opposition to human cloning. We cannot, however, condone the manipulation of embryonic cells
in any form for research purposes, including lines developed from destroyed embryos. Rather,
we can only express dismay at the fact that the debate over this issue has avoided major
considerations regarding the very meaning and value of human life.
President Bush's proposal to use only the existing sixty lines of stem
cells(2)
because the embryos had already been destroyed (i.e., killed) falters on the precept enunciated
by the apostle Paul in Romans 3:8, "We may not do evil so that good may come." The very act
of destroying those embryos is evil, and we may not profit from evil even to achieve a good
and noble end.
Although the President's Solomonic decision appears to serve pro-life interests,
in fact it unwittingly opens the floodgates to ever more utilitarian manipulation of human life.
Research on existing stem cell lines should be prohibited for the simple reason that those
embryos should never have been created in the first place. The moral line has been crossed,
and Mr. Bush's proposed limitations do little to prevent an inevitable descent down an
increasingly slippery slope.
Our opposition to ESCR is based on the following considerations, which are
political as well as medical and theological.
In the first place, debate on this issue has too often overlooked the fact
that among the most vocal proponents of embryo research are pro-abortion activists, supported
by much of the media. If the government refuses to fund such research, it would thereby
tacitly acknowledge that human life begins at conception. This flies in the face of
abortion legislation such as Roe v. Wade and would inevitably undermine the view that an
embryo is merely a clump of tissue and can therefore be aborted on demand with no moral
consequences. The real issue underlying the debate, then, is less the development of potential
therapies than the preservation of so-called "abortion rights".(3)
Second, enormous pressures to legalize and federally fund embryonic stem cell
research is coming from the biotech and pharmaceutical industries, because of the promise of
nearly limitless profits. The "new medicine" based on stem cell therapies is largely driven by
the marketplace. As with AIDS medications and other recently developed therapies, market forces
will determine who has access to them, and at what cost.
Third, it should be noted that in the recent past (1992) scientists were
touting the exceptional benefits of fetal tissue, particularly in the treatment of illnesses
such as Parkinson's disease. To date, such therapies have been a disappointment. Some
Parkinson's patients, in fact, have suffered irreversible damage due to the introduction of
foreign cells into their brains. And no new medicines of significance have been produced
using fetal cells. Claims that embryonic stem cells will produce a panacea are likely to be
exaggerated.
Fourth, the slippery slope of ESCR is dangerous and potentially irreversible.
Already an Australian company, in November 2000, received a patent to create chimeras: animals
with body tissue and organs produced using human stem cells. And in February 2001, a team of
San Francisco researchers announced that they had created a strain of mice, one quarter of
whose brains were composed of human cells. In just thirty years the utilitarian slope has
taken us from legalized abortion to partial-birth abortion, to physician-assisted suicide
and euthanasia, in addition to acceptance of fetal tissue therapy and destruction of embryos
to harvest stem cells. Unless moral persuasion can reverse the trend, the slope will lead to
a tragic devaluation of life.
Fifth, ever since the Holocaust the principle has been universally accepted by
the scientific community that no experimentation should be undertaken on human subjects without
the subject's informed consent. Obviously, such consent cannot be granted by an embryo (nor,
by the way, by a two-year old). Neither the mother nor anyone else has "proxy" rights in this
regard over the life and well-being of a Child in utero or in vitro.
Sixth, ESCR relies on cloning to produce multiple copies of the cells under
investigation. Cloning in animal experiments has a failure rate on the order of 95%, and mice
and other animals produced through cloning have been born with serious genetic defects. The
cloning of human embryos for research purposes presents similar dangers, and for this reason
alone it should be permanently banned.
Finally, it has been proved recently that adult stem cells, together with
those harvested from placentas and umbilical cords, hold as much if not more promise than
embryonic stem cells. In May, 2001, the prestigious scientific journal Cell published a
report showing that adult bone marrow cells have an extraordinary capacity to differentiate
into epithelial cells of the liver, lung, GI tract and skin. The report noted that "This
finding may contribute to clinical treatment of genetic disease or tissue
repair.''(4) In
August, 2001, researchers reported finding adult stem cells in mouse brains that were used
to produce muscle cells; and a Canadian team isolated "versatile" (pluripotent) cells in
mice that produced neural, muscle and fat cells. This means that in the relatively near
future it should be possible to harvest stem cells from a patient's skin, multiply them by
cloning, and use them for therapeutic purposes, including the growing of new organs.
In conclusion, we firmly reject any and all manipulation of human embryos
for research purposes as inherently immoral and a fundamental violation of human life.
We call upon the President and the Congress of the United States to restore and maintain
a total ban on ESCR. Furthermore, we encourage the scientific community to reject pressures
for ESCR exerted by the pro-abortionist lobby, the biotech and pharmaceutical industries,
and to devote their energies and resources to discovering, harvesting and utilizing
non-embryonic stem cells, including those derived from adults, placentas and umbilical cords.
Above all, we urge our faithful, together with the medical community and
political leaders, to return to the spirit of the Hippocratic Oath: primum non nocere,
"First of all, do no harm." Embryonic stem cell research results in unmitigated harm.
It should be unequivocally rejected in the interests of preserving both the sacredness
and the dignity of the human person.
With love in the Lord, the Source of Life,
+ THEODOSIUS
Archbishop of Washington
Metropolitan of All America and Canada
And the members of the Holy Synod of Bishops of the Orthodox Church in America:
+ KYRILL
Archbishop of Pittsburgh and Western Pennsylvania
+ PETER
Archbishop of New York and New Jersey
+ DIMITRI
Archbishop of Dallas and the South
+ HERMAN
Archbishop of Philadelphia and Eastern Pennsylvania
+ NATHANIEL
Archbishop of Detroit and the Romanian Episcopate
+ JOB
Bishop of Chicago and the Midwest
+ TIKHON
Bishop of San Francisco and the West
+ SERAPHIM
Bishop of Ottawa and Canada
+ NIKOLAI
Bishop of Baltimore
FOOTNOTES
-
J. Breck, The Sacred Gift of Life (New York: St. Vladimir's Seminary Press, 1998), ch. 2, "Procreation and the Beginning of Life," pp.
127ff
-
According to numerous reports, this figure is exaggerated. There may exist throughout the world today only some thirty lines that can prove useful for research purposes, As a result, many scientists are calling for expanding these proposed limitations or for dropping them altogether.
-
This same motivation explains the proliferation of terms to specify discrete stages of life growing in the womb: pre-embryo, embryo, fetus. The reality is that at every stage from conception to birth it is a matter of a human child. Its life is no more "potential'' or less human at these stages than is the life of a newborn, a two-year old or an octogenarian.
-
The National Catholic Bioethics Quarterly, vol. 1, no. 3 (2001), 443.
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Question: Why do we not kneel during the Paschal season?
Answer: Kneeling is an act of penance and because we are joyful in
the Resurrection of Christ, we do not kneel from Pascha until Pentecost, 50 days
after Pascha.
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Question: Why do we Orthodox make the sign of the Cross on
ourselves so often in worship and in private acts of devotion?
Answer: To mark our body, that is to identify completely with the
suffering and Resurrection of our Lord and Savior Jesus Christ. To make
the sign of the Cross is a form of silent prayer, reminding ourselves to love
God with all our mind, heart and strength. We especially make the sign
of the Cross upon ourselves any time the Trinity (Father, Son and Holy Spirit)
is mentioned; any time the priest incenses or blesses us in worship; before
venerating the cross or an icon; before and after eating; before and after
reading the Holy Scriptures; any time we feel spiritually troubled and need
the immediate reminder of God's presence in our lives.
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Question: Why is frequent reception of the Holy Eucharist
important for our eternal salvation?
Answer: Holy Communion is the way God chose to continue His
presence on earth after His Death and Resurrection. The Eucharist is THE
"Mystery of Mysteries" in the Church. In fact, the Eucharist
is what makes the Church the true "Body of Christ".
Those who say "yes" to Holy Communion say "yes" to being
united with Christ. Those who refrain from receiving are actually
denying Christ and His atoning sacrifice! Remember the words of the
Master spoken at the Holy Supper: "Take! Eat!.This is my Body which is
broken for you, for the remission of sins!". This command was
not just for the twelve disciples! No! It is for every person who
desires to be Christ's disciple --- even you and me! This has been an
unchanging truth for all Orthodox Christians since the day of Pentecost in 33
A.D.!
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Question: I can’t seem to understand the importance of fasting. Could
you explain how this is supposed to help us spiritually? A friend tells me that this
is just a practice that the pope came up with, a man’s idea to fast before communion
and holy days. Therefore, we should not need to fast. I do know that Jesus fasted,
though. This confuses me - please explain.
Answer: Thanks for taking the time to ask this question, a very commonly
asked one, indeed! Let’s begin by saying that you are correct in saying Jesus fasted. The
Lord also commanded His followers to fast. For example, “Moreover, when you fast, do not
be like the hypocrites, with a sad countenance. For they disfigure their faces that they
may appear to men to be fasting. Assuredly, I say to you, they have their reward.” The
Orthodox understanding of fasting can be said to begin with these words. Fasting is
necessary! However, keeping a sad demeanor while fasting so that everyone can see how hard
you are suffering, is mere external display and worthless spiritually. Clearly, for a
believer, joy overshadows sorrow when fasting. There is no “Ash Wednesday” in Orthodox
fasting. And fasting is not merely abstaining from eating. Physical fasting works together
with spiritual fasting since the body and soul are saved together. Fasting is for the glory
of God, not to impress people around you! True Christian fasting is the liberation of the
soul from its voluntary enslavement through the lusts of the body to sinful passions.
There are two kinds of fasting in Orthodoxy - ascetical and Eucharistic (liturgical).
“Ascesis” is a Greek word meaning, “effort.” There are several ascetical fasting periods
throughout the liturgical year --- Holy Lent, St. Philip’s Fast (Advent), Dormition Fast,
and the Apostles’ Fast. Knowing the great effort to which they are called, Christians should
make every effort to fast as well as they can, in secret, so that God would see and bless
their spiritual efforts. Yes, rules have developed in the Church over the centuries governing
fasting. The important thing to remember, however, is that these rules exist not as a
Pharisaic burden too hard to bear (See Luke 11.46), but as an ideal to be striven for. Fasting,
as is also true of other efforts done in the Church, are not ends in themselves, but a means
to spiritual perfection crowned in love.
Reading of Scripture, meditation on the writings of the saints, prayer, reception of the
Holy Mysteries, AND fasting are “tools,” not ends in and of themselves! The reason a
Christian does these things is to overcome what Scripture calls, “passions.” A passion is
anything that has control over us, be it over-eating, smoking, watching too much television,
misuse of sexuality, gossiping, lying, etc. All of these captivate the soul after entering
through the body, distorting the image and likeness of God within us. We also do these
Christian practices to draw closer to God. Every Christian is called to be an
ascetic - not just monks, nuns, and priests! The aim of asceticism is to come to divine
vision; that is, to undergo Theosis. Theosis means to be illumined and transfigured by God.
Spiritual effort is acknowledged throughout the Bible as being necessary to draw closer to
God. Moses fasted for 40 days (Exodus 24:18); St. Peter was in a state of hunger and fasting
when we received a revelation from God (Acts 10:10); and the Holy Spirit spoke to the
Apostles and gave them guidance when they were fasting (Acts 13:2 and 14:22). In fact, the
Lord chastised His disciples in Matthew 17:21 for attempting to act in His name without prayer
and fasting! Traditionally, Orthodox Christians are called to uphold a weekly ascetical
fast (at least from meat) on Wednesdays (the day when Judas went to the Jewish elders to
make the bargain to betray Christ) and Fridays (the day of the Lord’s crucifixion). Our
personal fasting reminds us that we too betray Christ whenever we act contrary to
His will. We should, however, be careful not to approach the question of fasting too
legalistically or rigidly. Adequate preparation can never be counted in “days fasted.” The
ideal should be to approach by asking, “How well am I progressing spiritually toward holiness?”
Finally, let’s discuss the fast before reception of the Holy Eucharist (Communion). The
tradition of the Church since ancient days points to the need to approach the chalice
properly. That is addressed by St. Paul when he teaches that he who, “unworthily eats and
drinks, eats and drinks judgment upon himself (1 Cor. 11:28-29).” St. John Chrysostom notes
that, “I see many who receive the Body of Christ, carelessly and casually, and out of
custom and rules, rather than attentively and with a pure conscience (Commentary on
Ephesians).” We are to receive the following spiritual preparation before daring to approach
the Lord’s awesome Body and Blood at the Liturgy:
- repentance for sin;
- reconciliation with those we may have harmed;
- periodic spiritual guidance in the Mystery of Confession with our
Spiritual Father;
- good works of charity and service;
- fasting from foods to cleanse our bodies in preparation to receive
God into our very bodies and souls.
- meditation and reading of Scripture and holy writings.
When we receive Holy Communion we literally receive God Himself. The Eucharist sanctifies
not only the soul but the body also. We are illumined by divine grace and the actual presence
of God within us to transform into God’s children. We literally become, “victors over sin
through Christ!” Therefore, our preparation MUST include not only preparation of the soul
through prayer and meditation, but the body as well through fasting. There is a dangerous
trend in modern Christianity to minimize and actually trivialize the reception of the
Holy Mysteries (Sacraments). (In reality, is this not the trend when thinking about “church”
in general?) Let us pray that this unfortunate trend will never enter Holy Orthodoxy,
reducing and minimizing Christ’s sacrifice by reducing our efforts to virtually being nil!
Scripture teaches that, “we were bought with great cost,” that is, Christ’s sacrifice and
humiliation on the Cross. Let us become maximalists, instead minimalists in our
spiritual efforts!
One final word --- fasting, both before the reception of the Eucharist as well as during
the ascetical fast periods, has always been done in Orthodoxy under the personal guidance
of the trained Father Confessor. “Legalism” is never the goal! These fasts may be mitigated
or adjusted according to medical needs, aging, or other reasons with the guidance and approval
of the Spiritual Father. These decisions can never be made on our own since we are all
subject to the “delusions” of the devil tempting us!
We constantly say, “Christ is among us!” Let our spiritual efforts reflect that awesome
declaration every day in every way possible!
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Question: One of my biggest questions about Orthodoxy is if the Orthodox Churches
have ever come to a consensus opinion regarding the single biggest issue of the Protestant
Reformation, namely, THE DOCTRINE OF JUSTIFICATION. I wasn’t sure if Orthodoxy had an official
view or not. Basically, I have to say that in my heart, I just can’t accept the Protestant
view that “good works” are not absolutely necessary for the true believer’s justification in
light of James 2:24, “See how a man is justified by what he does and not by faith alone.” On
the other hand, it irks me a little that since it is not OUR own will working, but rather
God’s will in us (Philippians 2:13), the Catholic Church teaches that a person must have
works (which Protestants deny), but I’m not sure that a person can lay claim to willing
those works (which Catholicism would say). Perhaps you could offer some thoughts on the
Orthodox position.
Answer: Thanks for asking a most critical question, a
question that is important because it goes to the heart of the eternal future of
every person on earth! This Reformation debate in the Western Church concerning
“justification by faith” would be considered “late breaking news” for
Orthodox Christians. “Late breaking” because the harmony of faith and works
had been settled since the apostolic era. The ancient Church had universally
declared that salvation was granted by the mercy of God to righteous people.
Those baptized into Christ were called to believe in Him and do good works as a
natural outgrowth of that belief. A discussion of faith versus works is a
foreign concept to Orthodox Christians since they are two sides of the same “coin”
of faith in Christ Jesus. There clearly is no polarization of faith and works in
our understanding.
For most of Church history, salvation was seen as encompassing all of life,
and was much more than a juridical contract between God and mankind.
Christians believed in Christ, were baptized, and were nourished in their
salvation by the Sacramental life and worship of the Holy Church. During the
16th Century, however, perhaps even earlier, a justifiable concern arose in
Western Europe among some of the clergy and laity of the Roman Catholic Church
over an understanding that salvation depended on human works of merit, and not
upon the grace and mercy of God. Closely paralleling this concept of “merit,”
was the idea of “indulgences,” where the Roman Church taught that good
works done by other pious men and women could somehow be “borrowed” by
others needing assistance in being freed from “purgatory.” All of this was
foreign to Eastern Orthodox teachings. From this arose the discussion of faith
versus works - an unprecedented thought in Orthodox theology! Similarly, the
teaching of a place of limbo called “purgatory” where souls “go” who
are not quite “ready” for Heaven, is not accepted Orthodox theology.
The Orthodox understanding of justification differs from the Protestant in
several ways. For us, salvation comes through faith in Christ who fulfills the
Old Testament Law, and we receive the gift of the Holy Spirit Who dwells in
us, leading us to the knowledge of God the Father. Whereas some Christians
focus on justification as a “legal acquittal” before an angry God,
Orthodox believers see justification by faith as a covenant relationship with
God, centered in union of love with Christ. (See: Romans 6:1-6) Second,
Orthodoxy emphasizes it is first God’s mercy, not our faith, which saves us
for eternity. It is God Who initiates or makes the New Covenant with us. (See:
Romans 5:1,2)
I believe that a third point is also absolutely critical --- for Orthodox
Christians, faith is living and continuous. Salvation is not something
achieved only at one critical time when we “accept Christ as our Savior,”
but is a life-long process of growing into God’s image. (This growing in
sanctification is often referred to in Greek as “Theosis.”) True faith is
not just a decision, it’s a way of life! This is why Orthodox Christians are
truly puzzled when a modern evangelical Protestant asks us, “Are you saved?”
We see personal salvation in three aspects: (1) I have been saved, being
joined to Christ in baptism: (2) I am being saved, growing in Christ through
the sacramental life of the Church and personal spiritual effort; (3) I will
be saved, by the mercy of God at the Last Judgment.
The final objection to the Protestant salvation concept is the word, “alone,”
as in, “justification by faith alone.” Justification by faith surely is
not a problem concept for Orthodox Christians. But adding the word, “alone,”
does cause strenuous objections on our part! It clearly contradicts Scripture,
including the verses from James’ epistle you mentioned in your question. James
2:17 says: “…faith by itself, if it does not have works, is dead.”
Faith must include action, for we understand faith as being our personal
response to learning about the salvation and love of God for us. It is what we
“do” to be saved. It is our way of cooperating with God, or, as
Philippians 2:12 says, of being God’s “coworkers.” Faith also means that
we commit ourselves to serving Him, agreeing to do what He asks us to do.
Indeed, the following phrase is repeated quite often in the petitions chanted
by the celebrant of the Divine Liturgy: “Let us commit ourselves, and each
other, and all our life, unto Christ, our God.” (My emphasis on the word,
“all.”) The way we live does not save us in and of itself, but shows that
we believe in God and that salvation is at work in us. Through faith we become
willing to do God’s work in our world.
In conclusion, salvation is historical (I am saved), and salvation is a
process (I am being saved), and also, salvation is a future event (I will be
saved). All three tenses of “save” are found in the New Testament. Is
salvation “guaranteed?” Can sinners (which is all of us) pre-judge our
eternal fate? Orthodox teaching says, “no!” We leave the final judgment to
whom it was given - God! “Am I saved?” seems a little too self-centered.
We should instead be looking for ways in which our love and self-denial can
brings others to salvation. In Scripture, we are not told to ask others if
they are saved. We are told to, “…work out our own salvation with fear
and trembling (Philippians 2:12).” This is what Orthodox Christians are
urged to do daily until the Lord calls them home to His Heavenly Mansions!
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QUESTION:
Who are the WICCANS and what are their beliefs?
ANSWER: In a nutshell, the
WICCANS are a naturalistic group that has been receiving increased attention
recently in the media. Their practices center around nature. They will have
celebrations in the woods, dancing, worshipping the "spirit" of
nature. They claim to be spiritual which is going with nature and natural
feelings. They feel institutional or established religions (churches) inhibit
the natural. They would see no reason for Liturgy; they would see no relevance
to the Holy Eucharist; they would have no concept of sin, repentance, and
redemption through Christ and His Holy Church.
Their "solstice celebration" is one example of their
activities. The "bottom line" - the Wicca sect is not compatible
with Orthodox Christian beliefs! You cannot be an Orthodox Christian and also
consider yourself to be a "Wiccan!" We worship Jesus Christ, the Son
of God, the source of our salvation! We do not worship nature which is
created, finite matter authored by God!
"Neither
is there salvation in any other: for there is none other name under heaven
given among men, whereby we must be saved (Acts 4.12). ' That
name is, of course, Jesus Christ, our Savior!
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Question: Is it "mandatory" that a convert to Orthodoxy
"adopts" a Christian name? What is the symbolism of this
"renaming"? How is this name selected?
Answer: To answer this question, we cite Romans 6:3-5 (the
liturgical reading used at Holy Baptism) --- "Do you not know that all
of us who have been baptized into Christ Jesus were baptized into His
death? We were buried therefore with Him by baptism into death, so that
as Christ was raised from the dead by the glory of the Father, we too might
walk in the newness of life. For if we have been united with Him in a
death like His, we shall certainly be united with Him in a resurrection like
His". The Mystery (Sacrament) of Holy Baptism personally
communicates to each human the victory over death achieved by our Lord and
Savior Jesus Christ by His Resurrection on the Third Day from the dead.
The physical sign "performed" reveals a much deeper meaning --- Holy
Baptism is birth to a life made utterly new in Christ, leading us ultimately
into God's Kingdom. As John 3:3 says --- "Truly, truly, I
say to you, unless one is born anew, he cannot see the kingdom of God".
Baptism is our personal Pascha (Easter); our transfer from "death to
life". Emerging from the water of the baptismal font, the newly
illumined Christian is a new creation. ("Therefore, if anyone is
in Christ, he is a new creation; the old has passed away, behold the new has
come (2 Corinthians 5:17)." The newly illumined person is given
a new name to symbolize this completely new life. Why take a saint as a
patron? Perhaps we need to explore the very reason for canonizing saints
before we answer this question! Archbishop Paul of Finland
wrote in the book, The Faith We Hold, --- "In glorifying the saints'
spiritual struggle and victory, the Church is in fact glorifying God's work of
salvation, the work of the Holy Spirit; it experiences the salvation already
accomplished in them, the goal towards which members of the Church militant
are still pressing on." The saints show us what a glorious
destiny we have in Christ. The saints "point the way" for us
to follow towards the Heavenly Kingdom; they are truly "heroes of
faith" to copy. This is the reason why every convert is strongly
urged to adopt a "patron saint". (This practice is actually
mandated in many, but not all, Orthodox jurisdictions and/or dioceses.
The final decision on this practice rests, of course, in the hands of the
diocesan bishop, not individual pastors). Our patron saint would be a
person to emulate in our own life or whose life offers us special personal
inspiration. It should be noted, however, that there is no
"universal standard" by which a patronal saint is selected. In
some traditions it is the custom to name a person after the saint commemorated
on the new convert's date of birth; sometimes it is the name of the saint who
is commemorated on the person's day of Holy Baptism; other times it can be a
saint whose life has special meaning for the new convert. This
practice of adopting a new Christian name is just another sign of the reality
that the Orthodox Church is truly a "family in Christ". This
family includes not only the members of the parish standing with us in
worship, but also the family of saints depicted on our walls and ceilings and
mentioned in Orthodox hymns. We are all one in the Holy Church,
the living, breathing Body of Christ.
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Question: A friend of mine recently was baptized into the
Orthodox faith. We were both raised in a Bible-believing denomination and
have been Christians for years. Although I am happy that she has found a
place to worship that better meets her needs, I am aware that I am now
considered "out-side" the "one true faith" and I am very offended.
I have a personal relationship with Jesus Christ and have no doubts
about my faith. I am secure in my walk with God and humbly submit my
life, my prayers and my heart to him daily. So, do you believe I remain unsaved?
Answer: This is an interesting situation and one that cannot be
fully answered without knowing more of the facts, such as who stated you are
outside the faith and therefore are "unsaved."
We as Orthodox do not pass judgment on anyone concerning their personal
salvation. We believe that only God knows where each individual stands in
relationship to Him. However, we do believe we are the true Church of Christ
that has been in existence since the days of the Apostles, and thus we
welcome everyone to join us, as it is only in the Holy Orthodox Catholic Church
that one finds the fullness of the Faith. By saying this we are not saying
that all other churches are totally false and their members unsaved. Other
denominations hold to many aspects of the true Faith, and there are people of
good will who love and serve Christ in almost all denominations. But the true
Faith, unadulterated and unchanged, is found only in the Orthodox Church, and
that is what we mean when we say we are the "one true Church."
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Question: KHRISTOS ANESTY, HAPPY EASTER
About mixed marriages with Catholics; first both churches were heretics in the eyes
of each other, then they became sister churches, what changed? and for example, in
Lebanon, the Greek Orthodox church had an agreement with Catholic churches about
mixed marriages; woman is free to stay in her mother church if she wants, marriage
should be celebrated in man's church, same for baptizing children. What do you think
about this agreement? Thanks
Answer: The history of the relationship between the Roman Catholic Church and the
Eastern Orthodox Church is an interesting topic for discussion. To help give clarity
to the answers of the questions concerning marriage between an Orthodox and Catholic
and the relationship between the Roman Catholic Church and the Orthodox Church, I
shall reference web pages on the web sites of the Orthodox Church in America (OCA)
and the Greek Orthodox Church.
I am unfamiliar with the custom of marriage in Lebanon but I can state the position
of American Orthodox churches. The Orthodox Church has traditionally held that
marriage be solemnized between two (2) Orthodox Christians due to the sacred and holy
nature of this Christian Mystery (Sacrament). However, as an act of compassion, the
Orthodox Church has permitted "mixed marriages" between an Orthodox Christian and a
baptized person belonging to other Christian denominations affirming a belief in the
Holy Trinity (Father, Son, and Holy Spirit). We do expect, however, the marriage
ceremony to be held in an Orthodox Church and be blessed by the Orthodox Church. We
do not view marriage as only the union between the man and woman; we view marriage
as an extension of the entire congregation. As such, the marriage ceremony is held
in the Orthodox Church and is open to all of its members. If a couple decides to
have the marriage ceremony outside of the Orthodox Church, this action is taken as a direct
insult to the members of the congregation.
The official position of the OCA concerning marriage can be found on the OCA web
site at
The
Sacrament of Marriage.
The best place to learn about the past relationship of the Roman Catholic Church and
the Orthodox Church is through history. The following web pages should give some assistance
with the history of our churches and some current-day views:
Thank you for the question and I hope this helps. If you should require any additional
information please feel free to write us again or visit your local Orthodox Church.
Fr. Bill
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Question: Why should a Roman Catholic convert to Eastern Orthodoxy?
Is not the Roman Catholic Church the true church of Jesus Christ?
Answer: Perhaps a good place to begin would be to understand how Orthodox
believers "see" the Church. We Orthodox 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 and He reveals the truth about God and man. We believe that
we can know this truth by the Spirit of Truth, the Holy Spirit, Whom He gave to the Church
on the Great Day of Pentecost, fifty days after His Resurrection. The Eastern Orthodox
Church has seen itself as the unbroken continuation of that Pentecost experience without
addition or subtraction from the apostolic truth for nearly 2,000 years. What is
"the bottom line?" The Church is truly "communion with God" and necessary for the
dispensation of God’s Grace through the Holy Mysteries (Sacraments).
The year 1054 AD is generally given as the date of the "Great Schism" that separated
the Western (Catholic) from the Eastern (Orthodox) Christian Church. It is undoubtedly a
date of great sorrow since the "seamless garment" that was the Body of Christ for nearly
1,000 years was now officially "torn in two!" The division took place when the Roman See
unilaterally introduced several innovations which caused a breach in Sacramental union
with the other four Christian patriarchates. These aberrations fall into five categories
to date: (1) the understanding of the papacy; (2) The Filioque phrase in the Creed
added in the Western Church; (3) the teaching regarding purgatory and
indulgences; (4) the "new dogmas" – the Immaculate Conception of the Virgin Mary,
papal infallibility, and the Assumption of the Virgin Mary; and (5) various practices
enforced in the Roman Church, such as Holy Communion under one "species" (the laity
receiving only wafers and not leavened bread with wine), the separation of Baptism
and Chrismation (Confirmation), and compulsory clerical celibacy.
I hope this information gives you a better understanding of the Orthodox Christian
perspective concerning your question.
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Question: After reading the Holy Ghost Orthodox Church web page, there is just
one question I would like to ask. While the Novus Ordo Catholic and the Orthodox Church permit
women to serve at the Altar of our Lord, whilst the Traditionalist Roman Catholic, like the
Society of St. Pius X and the Congregation of Mary Immaculate Queen, do not actually allow
women to do likewise, as according to the teachings of St. Paul. I am utterly confused over
the practice of the catholic (i.e. universal) church as a whole. I thought only the Protestants
are the ones doing this, i.e. allowing women to lead in the Church. Could you kindly enlighten?
Answer: Thank you for your question. To clarify --- the Orthodox Church still
maintains the ancient Christian tradition of service at the Holy Altar being restricted only to
males. (This includes bishops, priests, deacons, and altar servers.) This ancient and
venerable practice is still maintained in American Orthodox parishes, unlike many American
Roman Catholic parishes that now permit “altar girls.” This rule is consistent with the
overarching view of the priesthood itself. It should be noted clearly that the Church from
the very beginning rejected the idea of “priestesses.” The tradition of serving at God’s
Altar being restricted to males was based on the revelation of the Old Testament priesthood, and
in particular on the fact that the second person of the Holy Trinity, the Son, was incarnated as
a male. The Church knew very well about priestesses in the pagan religions that surrounded it, but
it never in all of its history chose to follow that practice.
This being stated, however, cannot be used to accurately describe the Orthodox Church as somehow being
“anti-woman!” Mary, the Mother of our Lord, holds an exalted position in our spirituality. When a
woman, the Mother of our Lord, the Theotokos, is presented to the faithful as the first among the saints,
the example for Christians, and the representative of all humanity in the Incarnation of our Lord, how
is it possible to speak of “anti-feminism” in the Holy Church? Also, the roster of saints contains not
only men, but women - virgins, martyrs, and saints. The teaching of the Orthodox Church sees all
Christians – male and female – as one in Christ. But the Church has also indicated various “callings” or
“ministries” in the day-to-day life of the Church. All laity, including all our Orthodox women, have
extremely important work to do in the life of the Church.
We recall these words of the Apostle Paul – “For as the body is one and has many members, but all the
members of that one body, being many, are one body, so also is Christ … For in fact the body is not one
member but many …If the whole body were an eye, where would be the hearing? If the whole were hearing,
where would be the smelling? But now God has set the members, each one of them, in the body just as
He pleased.” I urge you read the entire passage from where these excerpts came from –
1 Corinthians 12.
Clearly, there is no room in the Orthodox Church for “spiritual inferiority complexes!” Every
member of the Church is important to the overall life and work of the Church despite having different
responsibilities! I hope this answer helps clarify things for you on this subject.
{Sources: The Orthodox Church: 455 Questions and Answers – S. Harakas /
The Orthodox Study Bible}
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Question: I was wondering does the Orthodox Church have a formalized Canon?
Answer: Thank you for your question. I will assume the “Canon” to which
you refer means “Canon Law,” not the “Canon of Scripture.” Both would be good questions
since the Orthodox Church most certainly has both! Allow me to limit myself to answering
the “Canon Law” question, if I may.
The word “canon” means literally, “rule or norm or measure of judging.” The day-to-day
life of our Holy Church is most definitely guided by these Holy Canons which were received
by the entire Orthodox Church as decisions reached by ecumenical councils, provincial councils,
local councils, and by individual Church Fathers. Two types of canons can be
discussed – (1) dogmatic or doctrinal; (2) practical, ethical, or structural. The dogmatic
canons are unalterable, dealing with such things as the nature and person of Jesus Christ.
(Many of such kinds of unchangeable truth can be identified by reading the text of the
Nicean Creed which has been proclaimed in every Liturgy of the Orthodox Church without
addition or subtraction since the fourth century.) Some canons dealing with practical
issues of the Church can, and have been, altered during the course of the centuries as
the Holy Church, under the inspiration of the Holy Spirit, as the Orthodox Church adapted
itself to the current “surroundings” in society. An example of this type would be the
canon which requires the priests of the Church to be ordained to the office only after
reaching thirty years of age.
The application of certain canons is not always clear, and has caused disagreements in
the Church throughout its history. However, this should not tempt individual members of the
Church to unilaterally decide to ignore the Holy Canons! Taken by themselves out of context
can result in misleading and detrimental actions unless carefully interpreted by knowledgeable
and spiritually mature people in the Church. It is not an “all of nothing” proposition!
I hope this answers your question adequately.
(Source: The Orthodox Church –Vol. I - Doctrine : T. Hopko)
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Question: Please explain for me the Orthodox practice of praying for the dead.
Why is this necessary? Is this related to having a person released from “purgatory?”
Answer: Let’s begin by stating clearly that the concept of “purgatory” is
not a belief adhered to by the Orthodox Church … that is a Roman Catholic belief. Prayers for
the departed are not meant to “buy” a soul’s way out of purgatory; neither is it a way to “buy”
a soul’s way into Heaven; they are not meant to be “indulgences.” The Orthodox Church, from
apostolic times, has offered prayers for the dead. They are offered on the basis of the fact
that the Christian Church is one in the Risen Lord Jesus, found both on earth (the “Church
Militant”) and in heaven (the “Church Triumphant”). Since the Bible obligates Christians
to pray for each, there is no reason why we shouldn’t pray for our departed loved ones.
(New Testament Scripture even says that the prayers of a righteous person have much effect!)
Our Apostolic Faith treats death frankly and openly. Our Church calendar provides many
occasions when we are asked to face up to the reality of our physical death. The ultimate
example would, of course, be the Holy Pascha (i.e. Easter), when we celebrate the Lord
Jesus Christ’s victory over death by His Third Day Resurrection. Additionally, each year
our Church’s liturgical calendar includes several special “Memorial Saturdays” or
“All Souls Saturdays” which provide another opportunity for us to face up to death by
meditating on the hope of the Resurrection of our Savior. The faithful are also encouraged
to have a prayer service celebrated on the anniversary of repose of a loved one annually
as a reminder of that person’s continued existence in “the bosom of Abraham, of Isaac, and
of Jacob.” (Some parish traditions have this remembrance done instead during the nearest
Sunday Liturgy.) Death may take loved ones out of sight, but it certainly does not take them
out of mind, or out of heart. We continue to love them and think of them as we believe they
continue to love and think of us. Just as a new life rises from a buried kernel of wheat
(See: John 12.24), so we Orthodox believe that the one buried will rise to a new life with God.
What effects can our prayers have for the dead? We have only the response that somehow they
help by providing comfort and assistance. We do not know precisely the nature of that assistance,
but we trust the mercy of God, that He will hear our prayers for our beloved dead. We believe
that prayers for the departed confirm our belief in the actual Resurrection of Christ and the
eventual resurrection of all who have been baptized into Christ. As Matthew’s Gospel (22.32)
reads: (Jesus said) I am the God of Abraham, the God of Isaac, and the God of Jacob. God is not
the God of the dead, but of the living. This tells us that the “dead” even now are living
before God. (This is why the Orthodox Church has firmly rejected the Protestant notion
of “soul sleep” as espoused by some of the “reformed” congregations of the Reformation.)
To not pray for the dead actually may connotate a denial of the physical Resurrection!
It reduces Christ to being a kind of “abstract philosophy” instead of being a revealed
Savior! Christianity, also, is then reduced to a “futuristic philosophy,” rather than a
current and powerful spiritual reality. (Christ isn’t just “up there” in Heaven … He’s present
“down here” on earth through the power of the Holy Spirit Who resides in the Church!)
Finally, we must remember that our prayers for the dead also have an impact on us! They
remind us of those who have gone on; we have the sense of fulfilling a responsibility toward
them individually, we come into communion with the Church Triumphant; and, not insignificantly,
we are reminded of our own eventual physical death and our responsibility to prepare for it by
being spiritually ready for it through personal repentance and healing as the Lord touches us
through the Holy Mysteries (Sacraments) of His Body, the Church.
(Sources: Daily Vitamins For Spiritual Growth (Vol. 1) - Coniaris
The Orthodox Church: 455 Questions and Answers - Harakas /
The Orthodox Study Bible)
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Question: What is meant
by the "intercession of the saints"?
Answer:
There’s a frequently asked question of us Orthodox by those outside of our
Apostolic Faith that’s phrased often something like this: “The Bible teaches
that there is only one intercessor between God and man that is Jesus Christ.
How then does the Orthodox Church condone prayer to saints and the use of
such things as relics and holy oils?” Let’s begin by first defining what a
“saint is.” The word “saint” comes from the Latin word “Sanctus” --- “holy.”
The Apostle Paul used the term “saint” in his writings to describe all the
members of the Apostolic Church. Truly, all of us are called to be “holy
ones” and so are potentially saints. But at the end of the Apostolic Era the
Church began to reserve the formal title only for those who demonstrated
that the Holy Spirit was truly present and active in their lives.
This was expressed in their
lives in powerful intercessory prayer or through their martyrdoms or other
circumstances in their death. But we need to carefully state that we DON’T
believe that the intercessory prayers of the saints take the place of or
somehow augment the sacrifice of Christ. What we DO believe is expressed in
the Letter of James (5.16): “the prayer of a righteous man is of powerful
effect.” When we honor saints, say, like St. John the Baptist, we don’t
say, “Glory to you, St. John,” but rather, “Glory to the One Who glorified
you.” We’re stating that it’s the gift of the Holy Spirit that’s made the
saints to BE saints. We believe that this gift of the Holy Spirit remains
active with the saint after his or her death and through the community of
the Church they continue in their love for us to intercede in prayer for us,
not as “other Christs,” but as the devoted friends of Christ.
When you think about, this
is MOST appropriate since the New Testament is filled with examples of
people interceding with the Lord in His earthly life. We see Christ’s own
mother interceding at the marriage feast of Cana for her Son to help them.
Or who can forget the powerful words of the sister of Lazarus to Jesus
concerning her brother. The Apostles also responded to the requests of the
faithful for prayer in the Acts of the Apostles – read the 9th
chapter when St. Peter raises the woman Tabitha back to life. So the
tradition of the members of the Church praying for one another’s concerns
out of love originates from the Apostolic Church. James wrote (5.15):
“Confess your sins to one another and pray for one another that you may be
healed.”
I also find it interesting
when some of our so-called “born again” neighbors question our apostolic
practices in these matters, for few, if any, of them would deny the
possibility of praying for one another. If they denied this, then they’d
have to shut down all the “dial-a-prayer” services. Taken to the only
logical conclusion, their denial of intercessory prayer of the saints is a
denial of ALL intercessory prayer.
Possibly, they have trouble
with the fact that DEAD Christians are asked to intercede --- but this is
Scriptural, too! The Book of Revelation, the last book of the New Testament,
tells of the martyrs of God continuing in prayer after death. They cry out
from under the altar in a loud voice: “O Sovereign Lord, holy and true,
how long before You will judge and avenge our blood on those who dwell upon
the earth (Rev. 6.10)?” You see, according to Scripture the bond of love
that connects the Church on earth with the Church in heaven is NOT severed
in death, but strengthened. These friends of Christ continue their
compassion towards those of us who ask for their prayers before the Lord
Jesus. Not because they have any special “merits” or graces on their own –
but because of the grace given them by the Holy Spirit.
Finally, what about the
veneration of the Holy Relics? The ancient Christians believed that in death
the “residue” as it were of the operation of the Holy Spirit in the lives of
these remarkable men and women still remained present in their remains and
these bodies often were – and are – a vehicle through which the Holy Spirit
continues to work on earth. This is why we Orthodox oppose cremation and
desecration of the body after death --- a Christian’s body is sanctified in
life by the Holy Sacraments and that sanctification remains after the soul
departs. In Acts 19:12, we read that many miracles were even worked by God
through the Apostle Paul, merely by people touching his handkerchief. Acts
5.15 tells how people put out their sick so that the Apostle Peter’s shadow
would fall upon them and heal them. I could go on and on --- but I hope and
pray you get the point! To deny honor to the saints is ultimately to deny
the sanctifying work of the Holy Spirit in our personal life – and to deny
THAT, would make Jesus’ suffering on the Cross a waste of His time and an
insult to His Father!
- May the saints, truly,
“pray unto God for us” … AND with us!
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