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Orthodox Catechism
English Flowers of Orthodoxy 19
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The Importance of Catechism & first Instructions for Orthodox Christian Life
Let's start our Catechism on the importance of Catechism and some first instructions for Orthodox Christian life!
Orthodox Catechism means Lessons on the Orthodox Christian Faith and is given by an Orthodox priest or by a monastery.
When someone is not yet a baptized Orthodox Christian, but begins the Catechism, then he belongs to the Order of Catechumens.
e.g. A Protestant who decides to be baptized an Orthodox Christian, when he begins the Orthodox Catechism, ceases to be a Protestant. He now belongs to the Catechumens of the Orthodox Christian Church.
In order for a Protestant to begin the Orthodox Catechism with the aim of being baptized an Orthodox Christian, he must make some decisions and establish some good rules in his life in order to be properly taught the Orthodox Christian Faith and to expel from his soul the erroneous Protestant teachings.
You should not read heretical-Protestant texts (books, pamphlets, internet, etc.), because when we read heretical texts, our soul is contaminated with false teachings. It is a sin to read heretical-Protestant texts because in this way we put poison in our soul, that is, we feed our soul with heretical, false teachings.
Protestant texts contain some correct teachings, e.g. about the life of Christ, but at the same time they also contain false teachings, misinterpreting the Holy Bible and isolating its verses, resulting in a different meaning.
Also, my dear friends, you should never go back to Protestant meetings or meetings of other religions because you now belong to the Orthodox Church, to the Order of Catechumens, and it is a sin to participate in heretical meetings and in general in worship meetings of other religions. You should only go to Orthodox Divine Liturgies.
Try to go every Sunday to the Orthodox Divine Liturgy, but you will not receive Holy Communion yet because you have not yet been baptized. You will only attend the Divine Liturgy and pray during it. When you are in Finland, go to an Orthodox Finnish Church. It is the same. It is united with the Greek Orthodox Church. We must go to the Orthodox Divine Liturgy every Sunday so that our soul can be spiritually nourished and receive strength and blessing for the rest of the week.
Also, my dear friends, it is very good to make the sign of the Cross over yourself at the beginning of the day or before you leave the house, saying "Lord Jesus Christ, have mercy on me" and whatever else you wish as a prayer. Also, pray during the day in your room and ask Christ, the Virgin Mary and the Saints to give you strength and enlightenment to understand the Orthodox Christian Catechism well.
It is also good to have an icon of Jesus Christ and the Virgin Mary always with you, e.g. in your bag.
An Icon of Christ is a photograph of Christ, we do not worship the wood and the color of the icon as a god. Just as someone has a photograph of their husband in their wallet, so we have an Icon of Christ or a Saint, as a photograph of a beloved Person. The devil fears the Icons (photographs) of Christ and His Saints because they depict Christ and persons who pleased Christ, i.e. His Saints.
Also, my dear friends, it is good to say every day in your prayer what the Apostles said to Christ: "Increase our faith" (Luke 17:5).
That is, to ask Christ daily to add faith to you! This is what all Orthodox Christians must do throughout our lives.
Let us now look, my dear friends, at the lives of Saints Theophanes and Pansemnes from Antioch of Syria, who died in 363 AD, to see how Catechism adds faith to the Catechist.
Saint Theophanes was a pagan, married to a woman at the age of 15, and after 3 years his wife died. Then he met Christianity and was baptized a Christian. He built a cell (small house) outside Antioch in Syria and lived there ascetically with prayer. Then he saw that a beautiful, well-known prostitute in Antioch, named Pansemne, was luring many people into sin and he was very sad.
After much prayer, he decided to wear luxurious clothes and approach her to save her from the sinful work she was doing. They ate together and talked and he proposed to her that they marry on the condition that she become a Christian. She accepted the marriage but did not want to become a Christian. Finally, after a while, she changed her mind and accepted to become a Christian, but without having believed in Christ.
Thus Theophanes led her to a Spiritual Father (priest) to catechize her, to teach her the Christian Faith.
On the 7th day of her catechism, where the Spiritual Father told her about the coming Judgment, about Heaven and about Hell, Pansemne was enlightened by God, moved and believed with her heart in the Christian Faith. Thus she continued her catechism with her faith all the more and growing.
Finally she was baptized and went and stayed as an ascetic in another cell that Theophanes had built for her. She repented of her sins and did hard asceticism and much prayer and was deemed worthy to perform miracles of healing on the sick with her prayer until finally she soon fell asleep in the Holy Spirit. After a few days, Saint Theophanes also fell asleep.
From the life of Saint Pansemne we see that Catechism adds faith to the Catechumen.
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Saints & Holy Virgin Mary - Luke 9:30, Jude 9, Deuteronomy 3, etc.
My dear friends, in this short Catechism we will look at some verses from the Holy Bible that show that the dead Saints live and understand and help us.
We pray every day to Holy Trinity, to Jesus Christ our Lord, to Holy Virgin Mary Mother of God, to Holy Angels, and to All Saints.
Holy Virgin Mary and All Saints are alive in the Heaven and they pray to God for us!
The dead Saints are alive in the Heaven and they can pray for us to God. Also they can appear on Earth like Prophet Moses in Luke 9:30.
Luke 9:30: "Suddenly, two men, Moses and Elijah, appeared and began talking with Jesus".
Moses died in Old Testament times.
Death of Moses in Holy Bible:
Jude 9 (New Testament)
Deuteronomy 34:5-8, 31:16, 31:27, 31:29, 32:48-51, 33:1
Numbers 27:12-13
Joshua 1:2
Appearance of Moses on Earth after his death:
Luke 9:30
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Abraham who also died in about 1800 B.C., from heaven “saw it and was glad”(John 8:56).
He saw the Incarnation of Christ.
* * *
About Saints and Holy Martyrs:
“Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you”.
—Matthew 5:12
* * *
The Eastern Orthodox Church call the Mother of Jesus Christ “Most Holy Virgin Mary” like the Holy Bible in Old Testament, in 4 Maccabees 7:4 call the Eleazar “most holy man”:
4 Maccabees 7:4 >
“No city besieged with many ingenious war machines has ever held out as did that most holy man. Although his sacred life was consumed by tortures and racks, he conquered the besiegers with the shield of his devout reason”.
Other one wrong of Protestantism is that the Protestants don't accept the 4 Maccabees (Book) of Old Testament and other 10 Books of Old Testament.
* * *
Jesus Christ through the Holy Bible allows us to use the word “Saints” for virtuous people. 1 Corinthians 1:2 calls the faithful Christians to become Saints:
1 Corinthians 1:2:
“To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord theirs and ours”.
* * *
Also, we know about their faithful Christian life of Saints before their death.
"Let your light shine before others"
About faithful Christians and Saints:
Matthew 5, 15-16:
"15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.
16 In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven".
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The Value of the Septuagint for the Orthodox Christians
The Septuagint ("Translation of the Seventy") was and is the official and authentic Bible of the Orthodox Church, and its undeniable theological importance is confirmed many times, through liturgical and ecclesiastical practice, from the 1st century to the present day:
The Septuagint was used by the founder of the Christian faith, Jesus Christ, and his disciples, sanctifying it in this way.
The Septuagint was handed down to the Churches they founded by the Apostles.
With the help of the Septuagint, the nations returned from idolatry.
The translations used in the Eastern Churches came from the Septuagint.
The Septuagint ("Translation of the Seventy") has been used in divine worship, in all centuries since the founding of the Church.
The Septuagint has influenced the theological thought, liturgical life, hymnography and hagiography of the Church, which used it in its homilies, catechisms and pedagogical work.
The Septuagint was used in their writings and interpreted by the Fathers of the Church.
The Septuagint was used and ratified by local and Ecumenical Councils.
Furthermore, it is important to note that the "prevailing scholarly opinion" accepts that the "majority of the quotations from the Old Testament in the New come from the Septuagint ("Translation of the Seventy"), in a way that "one can argue that...it constitutes the Scripture of the authors of the New Testament". In fact, its influence is so great "that the Christian Church cannot be understood without its knowledge".
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In the New Testament we see that Jesus Christ and the Apostles used the Septuagint as their Old Testament.
Jesus in Matthew 4:10 uses Deuteronomy 6:13 from the Septuagint.
The Hebrews 11:35-36 is from 2 Maccabees 6:19-22.
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Godfather / Godmother - Neck Cross - Personal Confessor (Spiritual Father), etc.
The godfather / godmother should be a layman (not a priest) faithful Orthodox Christian who will now be considered your spiritual relative and will undertake to help you in Baptism and in your Orthodox Christian life.
The godfather / godmother will also buy you a neck cross which he will wear around your neck after baptism. You should wear this cross constantly to protect you. The devil and demons are afraid of the Cross of Christ. Also with this cross you confess that you are Christians.
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The German nun Glykeria of the Holy Monastery of Saint John the Theologian in Patmos (Greece) tells us about her conversion to Orthodoxy:
“I am German. I came here about ten years ago as a tourist. I was raised in Protestantism, but I no longer believed. I lived with no boundaries… I arrived in Patmos in my shorts, sun-kissed, backpack on my shoulders, dreaming only of relaxing on the secluded beaches of this beautiful island. But, to ease my conscience, I thought I should at least pay a ‘cultural’ visit to the Monastery. So, I visited the Holy Cave and then the Monastery of Saint John the Theologian. And somehow — without even knowing how — I ended up here one afternoon, just at the beginning of Vespers. I stepped into the church and stood quietly to attend the service.
Then something extraordinary happened — almost impossible to describe. I suddenly felt captivated, embraced by a mysterious force that overturned everything I thought I knew. My heart was filled with a peace and sweetness I had never experienced before. I was overwhelmed by the happiness that only heaven can give. I found myself unable to leave the chapel. And in truth, I never left the Monastery again. Here I am now — Sister Glykeria — telling you my story!"
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"I exist, seek to find Me!" - The conversion of the Dutch monk and hermit Jozef van den Berg (+2023), former actor, from atheism to Orthodoxy
Jozef (Joseph) Van den Berg was a Dutch former mime and a great famous stage actor. He was born on August 22, 1949 in Beers, Netherlands and had no relationship with God at all, he was an atheist. He was married with four children. Everything changed one day in a performance in which he played the role of an atheist and said: "There is no God, there is no God." He then heard a voice inside him saying: "I exist, seek to find me!" From that moment something changed in him. He truly sought and found Him!
In fact, he had a very good friend who informed him that she knew St. Porphyrios and that she would be going to Greece and if he wished to write him a letter, she would give it to him.
When his friend arrived in Greece, she went to St. Porphyrios and as soon as she told him about Joseph, he beamed with joy and told her that he had to see him. Indeed it happened, Joseph went and found him in Greece. St. Porphyrios spoke to Joseph about Orthodoxy. In Greece, he also met St. Paisios in Mount Athos. He also met with St. Sophrony Sakharov in Essex, England. Miraculously something changed inside him and he decided to give up everything, money, fame, family, friends, publicity to become an Orthodox Christian and live as a hermit in a hut in the Neerjinen forest in the Netherlands.
The only things he took with him when he set out to find God were a bicycle and a trunk with a few clothes. He was baptized and became an Orthodox Christian. His hut was visited daily by many people, also by priests and bishops from all over. He had recently come to Greece for health reasons where he was hospitalized and fell asleep in the Lord at the age of 74, in October 2023 in a monastery in Soho, near Thessaloniki, Greece. He had cancer. Ηe was unable to walk and was confined to a wheelchair.
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The conversion of Fr. Nikolaοs Loudovikos from atheism to Orthodoxy with the help of Saint Porphyrios (+1991)
Fr. Nikolaos Loudovikos, Greece:
When I was 20 years old, I was an anarchist...
I had long hair, I had earrings and I was tyrannical to
spiritual people, my teachers...
They sent me to a Christian boarding school and I caused havoc...
One day, at the urging of an uncle, I decided to visit Father Porphyrios...
I thought I would meet a naive old man, but I was quickly proved wrong...!!!!!
As soon as the Elder saw me he said:
"Ηey you, you want to believe, but your strong mind won't let you...!
But one way or another, know that He loves you, Christ is waiting for you and will win you over one day...!!!
Hey, come tomorrow and we'll talk !"
The next day I went to talk to him...!
As soon as the Elder saw me he said:
"Hey you, do you like poems? Because I'm a poet, too.
Shall we go to the forest to recite to you?"
He took me by the hand and started reciting poems...!
As I listened, I burst into tears and cried. Why...?
Because the poems that the Elder was reciting were my poems...!!!
The ones I had written and hidden in a notebook, believing that one day I would publish them...
I was shocked!
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A few words about the salvation of humanity, the founding of the Church by Christ and about the future of His Church
The true God is the Holy Trinity: The Father, Son & Holy Spirit. They are three Persons, but one God.
The Triune God is the Creator of the Universe and man.
The first two people are Adam and Eve who disobeyed God's command, which was a command to fast: That they could eat from all the trees of Paradise except one tree.
This command to fast was given to Adam and Eve by God to give them the opportunity to love God with their free will.
Adam and Eve disobeyed God's command and thus original sin entered the entire human race and nature.
Then Adam and Eve first had 2 children, Abel and Cain, where Cain killed Abel. Then Adam and Eve had other children and the human race increased.
People, on their freedom, chose sin and we reach the time of Noah where only Noah's family loved God. All other people had fallen into idolatry and sin.
So God told Noah to build the Ark and for about 100 years, while it took the Ark to be built, he preached repentance to the people but everyone mocked him. So when the World Flood of Noah happened, only Noah and his family were saved.
After the human race increased on Earth, people fell back into sin and idolatry.
Then the Triune God sent the Prophets of the Old Testament to teach the world repentance and return to God and the Incarnation of the Second Person of the Holy Trinity, the Son.
But sinful people killed all the Prophets.
God tried to speak to people but people did not understand.
It was like a modern man teaching ants about God and they did not understand. For ants to understand people, man would have to become an ant to speak to them in their language.
And so did God...!
Because people did not understand Him, He decided to become a man, to Incarnate and to establish His Church!
When the appropriate prophesied time came, then the Second Person of the Holy Trinity Incarnated, became a Man.
All the Prophets spoke about this and even the Prophet Daniel said exactly when the Messiah would be born: the Savior.
Thus Christ became incarnate, was born on Earth, grew up, taught and was Crucified, people killed him as they had killed all the Prophets.
Then Christ as God descended into Hades as the New Testament tells us and taught those who had fallen asleep until then and those who believed in Him were saved and entered Paradise, along with the thief on the cross who entered Paradise first.
After 3 days Christ was resurrected and 50 days after His Resurrection and after many appearances to His believers on the day of Pentecost the Holy Spirit came to the Apostles and then the Church of Christ was officially founded, in 33 AD.
Christ Himself said about His Church that it will exist FOREVER and will never be destroyed even if evil people fight against it with all their might and all demons:
Matthew 16:18: "And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it".
Also, Christ himself in the New Testament tells His disciples that from among you there will arise scandals, so that you do not be scandalized, and woe to those who will cause scandals:
Luke 17:1: "Jesus said to his disciples: 'Things that cause people to stumble are bound to come, but woe to anyone through whom they come".
This means that within the Church there are good and bad clergy. We must follow and listen to the good ones. Let us not forget that of the 12 Apostles, one was bad.
* * *
Also in the New Testament, Christ and the Apostles said that heresies and false prophets would appear:
Matthew 7:15: "Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves".
and
2 Peter 2:1: "But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves".
Until 1054, various local heresies appeared, which the Church, with small or large councils, exposed and determined what the correct teaching was.
In the 9th century, the Pope (=Bishop) of Rome began to teach some heretical teachings, and the other Bishops of the Church advised him not to say these things. They did not excommunicate him so that there would not be a schism. The Church hoped that he or the next Popes of Rome would stop teaching these heretical teachings (a heretical teaching about the Holy Spirit). But the years passed and all the Popes of Rome taught the same heretical teaching. In 1054 the then Pope of Rome decided to secede from the One Church and dragged with him many local churches of Western Europe, i.e. he dragged many Bishops of Western Europe into the heresy. Thus in 1054 the "Roman Catholic Church" was founded which in the 13th century did many persecutions to the rest of the Eastern Orthodox Church.
After 5 centuries in 1517 because the Roman Catholics were teaching even more heresies some 3 Roman Catholic monks and priests, Luther, Zwingli and Calvin protested the errors of the Roman Catholics and instead of returning back to the Eastern Orthodox Church, they went even further away and founded Protestantism (Protest = I protest). The 3 first Protestant / Protest "Churches" were Lutheran, Calvin and Zwingli. These Protestants abolished many doctrines of the Church, such as the priesthood, Confession, etc. etc.
Over the years and centuries, individuals from these first Protestant confessions left and formed new "Churches".
Since then, approximately 33,000 new Protestant pseudo-Churches have been founded, each of which does not accept the other.
However, the First Church of Christ continues and exists to this day and is the Eastern Orthodox Church.
The Eastern Orthodox Church also called: Orthodox Catholic Church, Orthodox Church and Orthodoxy.
Note: Eastern Orthodox Church is not the same with Coptic Orthodox Church, Eastern Catholic Churches, Church of Armenia, Syrian Orthodox Church, Malankara Orthodox Syrian Church, Indian Orthodox Church and Oriental Orthodoxy, that they are also called Monophysites and non-Chalcedonians and they are heretics. They left from the Church on 451 A.D.
Protestants accuse Orthodoxy of being founded by Saint Constantine the Great in 325 AD when the First Ecumenical Council was held. But this is a lie because Saint Constantine the Great did nothing but stop the persecution of the pagans against the Church.
Until 325, the Church suffered terrible persecution with millions of Holy Martyrs, Christians who preferred to bear witness to Christ rather than deny Him and become pagans in order to save their lives.
All these millions of Holy Martyrs are the Saints that we Orthodox accept. Protestants do not accept them as belonging to their "Protestant Church".
Many of them are Holy Fathers whose writings on the Holy Bible we still read today.
Although the great persecutions stopped in 325, they never stopped completely. Locally in various regions throughout the centuries there were persecutions, even today, and new Holy Martyrs of Christ who pray for us and help us!
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How old is the Orthodox Faith?
If you are a Lutheran, your religion was founded by Martin Luther, an ex-monk of the Catholic Church, in the year 1517.
If you belong to the Church of England, your religion was founded by King Henry VIII in the year 1534 because the Pope would not grant him a divorce with the right to remarry.
If you are a Presbyterian, your religion was founded by John Knox in Scotland in 1560.
If you are a Congregationalist, your religion was originated by Robert Brown in Holland in 1582.
If you are a Protestant Episcopalian, your religion was an offshoot of the Church of England, founded by Samuel Senbury in the American Colonies in the 17th century.
If you are a Baptist, you owe the tenets of your religion to John Smyth, who launched it in Amsterdam in 1606.
If you are of the Dutch Reformed Church, you recognize Michelis Jones as founder because he originated your religion in New York in 1628.
If you are a Methodist, your religion was founded by John and Charles Wesley in England in 1774.
If you are a Mormoun (Latrter Day Saints), Joseph Smith started your religion in Palmyra, New York in 1829.
If you worship with the Salvation Army, your sect began with William Booth in London in 1865.
If you are a Christian Scientist, you look to 1879 as the year in which your religion was born and to Mary Baker Eddy as its founder.
If you belong to one of the religious organizations known as "Church of the Nazarene, Pentecostal Gospel," "Holiness Church," or "Jehovah's Witnesses," your religion is one of hundreds of new sects founded by men within the past hundred years.
If you are Roman Catholic, your Church sharede the same rich apostolic and doctrinal heritage as the Orthodox Church for the first thousand years of its history, since during the first millennium they were one and the same Church. Lamentably, in 1054, the Pope of Rome broke away from the other four Apostolic Patriarchates (which include Constantinople, Alexandria, Antioch and Jerusalem), by tampering with the Original Creed of the Church, and considering himself to be infallible. Thus your Church is 1,000 years old.
If you are an Orthodox Christian, your Church was founded in the year 33 by Jesus Christ, the Son of God.
It has not changed since that time. Our Church is now almost 2,000 years old and it is for this reason that Orthodoxy, the Church of the Apostles and the Fathers is considered the true "one Holy Catholic and Apostolic Church."
[Note: Catholic means Universal]
(One Holy Catholic and Apostolic Church means: “the one, sacred-for-God, Universal and passed-down-by-the-Apostles Church.” This equates to thousands of years of uninterrupted history, teachings, and traditions being passed down, unchanged through generations of Christians.)
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About the salvation of non-Orthodox Christians
The New Testament in Romans 2:14 tells us that pagans who have never heard of Christ will be judged based on the law of conscience that God has placed in all people. That is, they will be judged on whether they were righteous, whether they committed murders, whether they had love, etc.
Romans 2:14:
"Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law."
Thus, according to Romans 2:14, heterodox Christians (heretical Christians) will also be judged if they have never heard of Orthodox Christianity, the Eastern Orthodox Church. If they have not heard anything about Orthodoxy, they will be judged based on the Gospel, based on the basic commandments of Christ, i.e. if they killed, if they were righteous, if they committed fornication, if they loved Christ, etc.
If a heterodox Christian heard about Orthodoxy but did not become Orthodox, then Christ, who knows his heart, will judge him justly.
But if someone who was baptized as an Orthodox Christian rejects Orthodoxy and becomes a heretical Christian (Protestant, Roman Catholic, etc.) or becomes a pagan (Buddhist, Hindu, etc.) or is initiated into another religion and does not return with the Sacrament of Holy Unction to Orthodoxy, then unfortunately he will not be saved because God deserved him to be born or baptized into 100% of the Truth and he rejected it.
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About Holy Confession
Holy Confession in the Orthodox Church, often called the Sacrament of Repentance, is a healing, therapeutic mystery where a believer confesses sins directly to Christ in the presence of a priest, who serves as a spiritual physician rather than a judge. Through this, believers receive assurance of God's forgiveness, restoration of grace, and spiritual guidance.
Key Aspects of Orthodox Confession:
Sacrament of Healing: It is not for shame or punishment, but to heal the soul from the effects of sin, which weakens our relationship with God.
The Role of the Priest: The priest is a witness and counselor, standing in the place of Christ. He does not forgive by his own power, but prays the prayer of absolution on behalf of God.
Preparation: Preparation involves self-examination of one's life, prayer, and sincerely intending to repent.
Procedure: You are face-to-face with the priest, with the priest placing his stole (epitrachelion) on the head of the penitent during the prayer of absolution.
Regularity: Regular confession is recommended for spiritual growth and is commonly required before receiving Holy Communion.
How to Prepare (A General Guide):
Reflect on your actions, thoughts, and words since your last confession.Focus on what weighs heaviest on your conscience, rather than trying to memorize a list.Be honest and specific, avoiding blaming others or making excuses.Approach the priest for a private, scheduled time for confession.
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Holy Confession / Repentance and Confession
Christ established the sacrament of repentance and confession after His resurrection. Directing Himself to His disciples, He said:
John 20:22-24:
“22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven”.
The words of Christ are very clear. They leave no room for doubt. His disciples, and afterwards their successors, alone–no one else– have the right to forgive or not to forgive the sins of man. In essence they are instruments of Christ. It is Christ Who forgives the sins of man. The contemporaries of Christ–Pharisees, Sadducees, and others–doubted that Christ could forgive sins, or that He had this authority. We see this in the healing of the paralytic. Christ said to the paralytic: “Your sins are forgiven.” They doubted His authority. And replying to them, “that you may know that the Son of Man has authority on earth to forgive sins,” He said to the paralytic: “I say to you, rise, take up your pallet, and go home”(Mark 2:10-11). The healing of the paralytic was used as proof to those who opposed Christ that He indeed had authority to forgive sins. Of course, this authority arises from His divinity and His sacrifice on the Cross. He gave this authority to the Apostles and to their successors, the Bishops and Priests. He did not give this authority to anyone else, not even to the angels. Let no one say, then, that he can confess to God Himself, or to a saint, or to an icon. No. It can be done only to a Bishop or to a Priest, and to no one else.
Do we need the sacrament of repentance and confession? It would not be necessary if man did not sin. Man, however, sins even after baptism, and so this sacrament is absolutely necessary for our cleansing from sin, our purification, and for the washing of our spiritual selves. It is for this reason that it is called a second baptism.
In order to understand how the sacrament should be performed we need not look further than the meaning of the words repentance and confession. Repentance means a changing of the mind, of thoughts, attitudes, and feelings. It is a recognition of the responsibility and the guilt for committed sins, but also of man’s sinful nature. This recognition must be followed by a willingness to change our ways, yet even this is not enough. This attitude needs to be accompanied by a continual will and effort not to remain in a state of sin, but to continue in the sphere of grace, to live in a state of righteousness, and to climb continually to the spiritual ladder that never ends. This is why repentance is not a momentary matter. It is a way of life. It is a progressive state. This element is totally necessary for the forgiveness of sins, cleansing, purification, justification, sanctification, and glory.
Confession means that what a man has in his heart, he reveals to the representative of Christ, the Bishop or the Priest–whatever wrong he has done, whatever evil thing he has thought–all this is a necessary element for the forgiveness of sins. How can the Priest forgive if he does not know? And how can it be true repentance without confession?
Many people say, “I am embarrassed to speak about it.” Naturally, sins are shameful. But a person should be ashamed when he commits a sin, not when he is confessing. Unfortunately, when we commit our sins not only are we not ashamed but we enjoy it at the time. Later we realize that this is spiritual poison coated with honey. Sin is the spiritual poison that withers the soul and brings about spiritual death.
Repentance and confession are not a trial or a court. It is a shelter for sinners, a hospital. The one who confesses is not judged or condemned. He is surrounded with love, comfort, sincere interest; he is taken care of, healed, assisted, treated by the physician, instructed, and forgiven.
The confessor is not a judge. He is a doctor, a loving father. He is not a warden, but an angel of freedom and forgiveness.
When there is true repentance and confession, remission is granted. The penance that the confessor gives is not a ransom for sins, but rather a pedagogical means for the learning of the one who confesses. It is the crutch of the paralytic, until his feet strengthen and he is able to continue freely. No sin is unforgivable except for the sin of unrepentance, which is, in essence, blasphemy against the Holy Spirit. In other words, the one who will remain unforgiven is the one who does not believe that God can forgive and save.
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Antidoron ("instead of the gift" meaning "instead of the Holy Eucharist / Holy Communion")
Antidoro (Greek: Αντίδωρον, often transliterated as Antidoron) refers to blessed, leavened bread distributed at the end of the Divine Liturgy in Eastern Orthodox Churches.
The word antidoro literally means "instead of the gift" (meaning "instead of the Holy Eucharist").
It is not consecrated in the same way as Holy Communion, but it is considered blessed bread.
It is traditionally received by those who did not receive Holy Communion (the Eucharist) during the service, though it is now often given to all attendees at the end of the liturgy.
The Antidoro comes from the remains of the loaves of bread (known as prosphora) that were not cut to form the main Eucharist (the "Lamb").
During the preparation (Proskomide) service, the priest cuts out the central portion of the loaf for Communion. The remaining blessed bread is then cut into small pieces and given out later.
It is given by the priest at the end of the service, often while attendees venerate the Cross.
It is meant to be consumed with reverence.
It can be taken home for consumption in the morning, often eaten before breakfast and after morning prayers.
It is a way for all believers to partake in the blessing of the liturgy, even if they did not take Communion.
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The Proper Understanding and Use of Antidoron
This is a subject of great importance which we have several times addressed in the pages of Orthodox Tradition. When we do not commune at Liturgy, we receive antidoron (an-dee-tho-ron, with a hard "d" and a soft "d," as in "the") at the end of Liturgy (that is, blessed bread which substitutes for the Gifts; thus, antidoron, "instead of the Gifts"). Those who commune during the Liturgy receive antidoron or antidoron and wine immediately after communing and should not take it again at the end of Liturgy. Since it is blessed, the antidoron should be carefully handled and no particles of it should be allowed to fall on the ground. This means that children must be carefully watched while consuming antidoron and taught to treat it with pious reverence. It should be received from the Priest at the end of Liturgy and immediately consumed. Since antidoron is given in place of the Gifts, it is also received on an empty stomach, for which reason Orthodox Christians do not eat or drink anything from the midnight before the Divine Liturgy, whether communing or not.
Antidoron may also be taken home for use during the week. It is a pious custom for Orthodox Christians to begin the day, after their morning prayers and before eating, by consuming a particle of antidoron and drinking agiasmos, or blessed water.
Prosforo(n), the word for the bread which we offer at the Divine Liturgy, comes from the Greek word for an offering, prosfora. It is customarily baked in the home with prayers and taken to Church, where it is offered for the Divine Liturgy. (Incidentally, women, out of piety, should not prepare prosforon during their monthly periods.) One may also give oil and wine along with prosforon—other "offerings"—so as to provide for the oil lamps and the remaining element of the Eucharist, though this is not mandatory. This can be done for any Liturgy. It is also customary to offer the names of Orthodox Christian family members, of friends, and of relatives with the prosforon, so that the Priest may commemorate them at the Service of Preparation (Proskomide).
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SPECIAL NOTE ON ANTIDORON
We are always growing in our Orthodox understanding of what we are doing in worship. Before the Divine Liturgy begins there is a service of preparation, the Proskomide, in which the priest prepares the gifts for the Eucharist. The prosphora, or loaf of bread from which the Lamb is taken, is called the Antidoron which means "instead of the gift (Holy Communion)". According to Tradition this is received after the dismissal by those who were not prepared for or could not receive Holy Communion. It is a symbol of the Theotokos from which Christ (the Lamb) came and is reserved for Orthodox Christians. This Antidoron will be set by the Holy Water near the solea. It should only be received by Orthodox Christians while fasting. It can also be taken home for use after morning prayer before eating or drinking anything. After the dismissal everyone may venerate the Cross and receive the blessed bread* that will be held by Acolytes or others on each side.
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Life of Saint Ahmed the Calligrapher from Constantinople (+1682)
A pertinent event in the life of the Holy New Martyr Ahmed the Calligrapher from Constantinople (+1682). He was a Muslim who had an Orthodox Christian slave (under Turkish domination) as a concubine (according to Muslim law). After she ate some Antidoron he noticed a heavenly fragrance emanating from her mouth, and inquired as to its origin. She explained that she had eaten nothing but the Antidoron given to her by a pious woman in church. Saint Ahmed earnestly desired to learn more about this, so he put on Christian clothing and snuck into the church of the Patriarchate to observe. While watching the Patriarch serving Divine Liturgy his eyes were opened to see divine rays of light emanating from the Patriarch, and he was converted. He was soon baptized in his own blood after publicly confessing Christ and renouncing Islam.
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The Holy Sacraments (Holy Mysteries)
Our Church has seven sacraments, and they are the following:
1. Baptism
(Matthew 28:19, Mark 16:15-16)
2. Chrismation
(Acts 8:17, Act 19:6, 2 Corinthians 1:21-22)
3. Holy Eucharist
(Matthew, 26:20-9; Mark, 14:17-25; Luke, 22:14-38; John, 6:27-69; 1 Corinthians, 11:23-26)
4. Repentance and Confession
(John 20:22-24, Matthew 18:18, Acts 19:18)
5. Priesthood
(Acts 6:6, Acts 13:3, 1 Timothy 4:14, Acts 20:28)
6. Marriage
(Genesis 2:23-24, Matthew 19:4-6, Ephesians 5:32, Matthew 5:32)
7. Holy Unction
(James 5:14-5)
We have to say here that the great sacrament of our Church is the salvation of man through Christ. These things that we have called sacraments are holy ceremonies through which divine grace is transferred to man and which cleanses, sanctifies, and guides him to his salvation. Among the seven sacraments of the Church the first four are obligatory for everyone. They are necessary for the salvation of man. The next three are optional; in other words, they are received if the person wishes them for himself. An explanation is needed here. It is not necessary for someone to become a priest in order to be saved, but if someone is a priest, all the members of the Church are obliged to accept him as a priest. It is not necessary for someone to marry in order to be saved, but if Christians want to live with a partner they have to accept the sacrament of marriage or else they sin. And it is not necessary for the salvation of man to receive Holy Unction, but when all Christians are ready to die, they must accept it and respect it as a sacrament.
The sacraments are sent from God. Their beginning is found in the Holy Scriptures and in Tradition. When we write about each individual sacrament we will also refer to the Scriptural passages which established them.
When we speak about sacraments we have to know that the doctrines of the Church are also called sacraments. These are the supernatural and godly truths that remain incomprehensible and mysterious to the limited mind of man, and it is only with faith that man makes them a property of his soul.
We said that with the seven sacraments divine grace is imparted to man, cleansing, renewing, sanctifying him, and guiding his salvation. This does not mean that there are no other ways in which divine grace is imparted to man. There are prayer, sermons, study of Holy Scripture, blessing of water, venerating holy things and many other ways. Divine grace is imparted through all these ways, but these are not enough for the salvation of man. The seven sacraments, and especially the first four are absolutely necessary for his salvation.
We should also know that among the four compulsory sacraments, the first two, that is baptism and chrism, are never repeated. In other words, they are performed one time only for each person. Moreover, ordination is also never repeated. It is done only one time for the individual. Holy Communion, Repentance and Confession, and Holy Unction are repeated, and man should often partake of the Holy Eucharist, often repent and confess, and often approach Unction. Holy Matrimony is permitted to someone up to three times. This does not mean that a man can have simultaneously three wives. No. If he loses his first wife he may marry another, and if he loses the second he may marry a third. The same applies to the woman.
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Some more about the Holy Sacraments (Holy Mysteries):
The Orthodox Church recognizes seven primary Sacraments (or "Holy Mysteries"), which are essential grace-filled encounters with God. These include Baptism, Chrismation (Confirmation), Eucharist (Communion), Confession (Repentance), Marriage, Holy Unction (Anointing), and Holy Orders. While often listed as seven, the Orthodox Church does not formally limit the number of sacraments, considering all acts of liturgical worship "sacramental".
The Seven Holy Mysteries (Sacraments)
Baptism: Full immersion in water three times in the name of the Trinity, cleansing the person of original sin and initiating them into the Church.
Chrismation (Confirmation): Anointing with holy oil (Myron) immediately following baptism, imparting the Holy Spirit and marking the "seal of the gift of the Holy Spirit".
Eucharist (Holy Communion): The central mystery where bread and wine are believed to truly become the Body and Blood of Christ, providing spiritual life and communion with God.
Confession (Repentance): A profound act of repentance where sins are confessed before Christ in the presence of a priest, resulting in forgiveness.
Holy Unction (Anointing): The anointing of the sick with consecrated oil for the healing of both physical and spiritual ailments.
Marriage (Holy Matrimony): The union of a man and a woman, blessed by the Church to live together in Christ, symbolizing the union of Christ and the Church.
Holy Orders (Priesthood): The ordination of a man to serve as a deacon, priest, or bishop, bringing grace to lead the community in worship and pastoral care.
Key Aspects of Orthodox Sacraments
"Mysteries": The Eastern Church often uses the term "Mysteries" rather than "Sacraments" (mysterion), emphasizing that while the outward act is visible, the inward working of grace is a mystery.
Open Definition: The Church has never formally restricted the sacramental acts to only seven; other rituals like the monastic tonsure, the burial service, or the blessing of water at Epiphany have a "sacramental" quality.
Preparation for Union: These rituals are central to the goal of theosis (sanctification), enabling believers to share in the life of God.
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Holy Eucharist / Holy Communion
It can doubtlessly be said that the central sacrament of the Church is Holy Eucharist. It is the sacrament of sacraments. It was established by Christ Himself:
“When it was evening,” Jesus “took bread, and blessed, and broke it, and gave it to the disciples and said, `Take, eat; this is My body, broken on behalf of all for the forgiveness of sins,’ and “He took the 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 shed for many for the forgiveness of sins.’” Christ added, “Do this in remembrance of Me” (Matthew, 26:20-9; Mark, 14:17-25; Luke, 22:14-38; John, 6:27-69; 1 Corinthians, 11:23-26).
From these words of Christ we see that the Holy Eucharist is truly the body and blood of Christ. It is not a symbol. It is truly the body and truly the blood of Christ. Christ did not say that “this symbolizes My body” and “this symbolizes My blood.” He said, “this is My body” and “this is My blood.” Of course, even after the celebration of the Holy Eucharist, all we see with our human eyes is bread and wine. Even the taste on our tongues is that of bread and wine. In reality and in essence, though, that which we see and that which we taste is truly the body and blood of Christ. How does this happen? How does this change occur? No one can say. It is done in a mysterious way with the intervention of the Holy Spirit. As the celebrant says: “And make this bread the precious Body of Your Christ, and that which is in this cup the precious Blood of Your Christ.”
Therefore, from the above words of Christ we see that this sacrament was established by Christ “for the forgiveness of sins.” The main purpose of the sacrament then is the forgiveness of man’s sins. Along with the forgiveness, though, come the sanctification and glory, eternal life. This is why when the celebrant gives Holy Communion, he says to each person: “the Body and Blood of Christ, for the forgiveness of your sins and life eternal.”
Even from the words of Christ it appears that this sacrament of Holy Eucharist is preeminently the sealing of the New Covenant between God and man. It is the testament of reconciliation and friendship.
Beyond the above statements, the very words of Christ reveal that this sacrament has to be repeated “in remembrance” of Christ, of His incarnation, sacrifice on the cross, burial, resurrection, and of His ascension into Heaven to be seated at the right hand of the Father, and His second glorious coming.
In other places in Holy Scripture, Christ has assured us that His Body is “truly food” and His Blood is “truly drink.” Moreover, this is shown by the fearsome saying that “whoever does not eat My body and does not drink My blood, has no life in him.” This proves that the Holy Eucharist is the spiritual nourishment of man. Just as man cannot live without natural nourishment, so neither can he live without spiritual nourishment–the body and blood of Christ–without Holy Eucharist. Christ makes this very clear. He says that “unless you eat the flesh of the Son of man and drink His blood, you have no life in you; he who eats My flesh and drinks My blood has eternal life” (John, 6:53-54).
Holy Eucharist unites man with God. It deifies him. Since man unites with God, he also unites with other people. St. Paul says that “because there is one bread, we who are many are one body, for we all partake of the One Bread” (1 Corinthians, 10:17). This unifying of the people among themselves into one body is like the unity of the three Persons of the Holy Trinity, Father, Son, and Holy Spirit.
We could say that the fruits of Holy Eucharist are the following: forgiveness of sins, cleansing, sanctification, justification, unity with God and with each other, spirituality, eternal life, glory, theosis.
In order for man to have all the fruits and benefits of the Holy Eucharist, he needs first to partake of it often. How often? Every time he attends the Divine Liturgy; and secondly, he needs to “approach with the fear of God, faith, and with love.” In other words, to approach worthily, with reverence and faith in God, and with total love towards God and man.
Holy Eucharist is celebrated in the Church, but it can be celebrated in an open space or anywhere for that matter in times of necessity. It can be celebrated once per day. It is performed during the Divine Liturgy. Bread and wine are offered. This bread and wine are sanctified and, though they are physical substances, through the intervention of the Holy Spirit they are transformed into spiritual things–into the body and blood of Christ. God created, out of nothing, the visible (physical) and invisible (spiritual) world. From physical things–bread and wine–He makes the body and blood of Christ.
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Some more about Holy Communion:
In the Orthodox Church, Holy Communion (the Eucharist) is the central sacrament, believed to be the true Body and Blood of Jesus Christ. It is offered during the Divine Liturgy to baptized and chrismated Orthodox Christians who have prepared through confession, fasting, and prayer. Communion is received via a spoon, containing both bread and wine.
It is considered the "sacrament of sacraments," a mystical transformation of bread and wine into Christ's body and blood, allowing for direct union with Him for the forgiveness of sins and eternal life.
Preparation involves fasting from all food and drink from the night before (midnight) until the moment of communion.
Only baptized and chrismated Orthodox Christians who are in "good standing" with the Church may receive Communion. This generally requires regular confession of sins.
During the liturgy, the faithful approach the chalice, tilt their heads back, and receive the bread and wine (mixed in a chalice) from a spoon held by the priest.
While some may receive communion only on major feasts, the Church encourages the faithful to commune as often as possible (e.g., every Divine Liturgy) following proper preparation.
Baptized infants and young children in the Orthodox Church receive Holy Communion immediately.
Preparation:
Fasting: A strict fast from all food and liquid (including water) is observed from the previous midnight.
Confession: Regular, periodic confession with a priest is expected for those taking Communion.
Prayers: Special prayers before Communion are traditionally read.
Antidoron: After the service, those who did not take communion (and even those who did) often receive the antidoron—blessed bread that was not consecrated in the same way as the Eucharist—as a sign of fellowship.
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Baptism
The first of the seven sacraments of our Church is Baptism. It is sent from God. Christ Himself commanded it when he said to His disciples: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew, 28:19); elsewhere He said “Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark, 16:15-16).
In these words of Christ we see firstly that He established baptism, and secondly that baptism is absolutely necessary for salvation: “He who believes and is baptized will be saved; but he who does not believe will be condemned.”
It should be noted here that, even though He was sinless, Christ was baptized. He was baptized so that He could teach us in a practical way that we benefit from being baptized.
The command and example of Christ were applied by the Apostles, and are and will continue to be applied till the end of the world by the Church.
Actually, baptism should take place after catechism. The person who will be baptized is first of all catechized. He is taught the Orthodox faith. He accepts the faith and is then baptized. Infant baptism has prevailed, however, even from the first centuries of Christianity. Why? The reason is that no one should die unbaptized, since there is no salvation for him who is not baptized. You may ask what happens to a little baby that dies before it is baptized? We cannot answer this question. What we do know is that the baptized person is saved. What will happen to the person who apart from his own will, dies unbaptized is a matter for God and He will judge. We cannot know the will of God, nor can we become judges of God. What happens, though, with the catechesis of an infant? All the responsibility of the catechesis falls on the godparent and the parents of the baptized. They must catechize the baptized infant.
Baptism is performed with three immersions in water, just as Christ ordained, “In the name of the Father and of the Son and of the Holy Spirit.” The Orthodox Church does not accept baptism by sprinkling or pouring of water, unless there is absolute need for it. It does not accept these other forms of baptism because the very word baptism means immersion, plunging in water. Christ said “baptized” not “sprinkled.”
He who is baptized is cleansed from original sin and from all other sins that he has committed up to the time of his baptism. His immersion in water symbolizes death. The sinful man dies. The baptized person is reborn and becomes a member of the Church, the mystical body of Christ. He puts on Christ. “Those who are baptized in Christ, put on Christ.” After baptism, or rather with baptism, he enters the Kingdom of God. He is saved. This creates a problem, however. Because he has entered the Kingdom of God, because he is saved, does this mean he will remain there? No. That will depend on the individual and the effort he puts into not soiling the new garment again with sin, and not dirtying the beauty of the soul. We say that it depends on the individual because “God desires all men to be saved and to come to the knowledge of the truth” (1 Timothy, 2:4). Although with baptism he is cleansed from all sin and from original sin, the Christian does not cease to be free, and not unlike his forefathers who disobeyed God, so too after his baptism he may not follow God or do His will, but rather do his own will. St. Paul tells us “Do you 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 newness of life” (Romans, 6:3-6). This is how it is. We should not be serving sin and working for the sake of sin after baptism. Unfortunately, though, many of us return to our old ways. Though we entered the Kingdom of God through baptism, it is possible to be driven out from the Kingdom of God by the sins that we commit, just as Adam and Eve were driven out of Paradise.
Baptism is also called illumination because with it man comes out of the darkness of sin and into the light of righteousness–the light of Christ. He is illumined. He becomes wholly light and life, and radiates divine light and spirituality. In the past, the catechumens were called the “illumined.” Baptism is also called the fountain of renewal because man is reborn through baptism.
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Nicene Creed - The Symbol of Faith
For Orthodox Christians, the Nicene Creed is a concise statement of Faith that keeps the focus on what is most important. Recited during every Orthodox Divine Liturgy, the Creed is both a basic summary and a declaration of Christian beliefs.
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The Symbol of Faith was formulated at the two first Ecumenical Councils (held at Nicea in 325 A.D. and Constantinople in 381 A.D.) and summarises the basic doctrines of the Christian faith. It is first and foremost a baptismal Creed, constituting the confession of faith made before a person is baptised and becomes a member of the Church, the Body of Christ. We repeat and reaffirm this confession at every Divine Liturgy, and daily during our morning and evening prayers.
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In the Orthodox Church, the Nicene-Constantinopolitan Creed serves as the official, personal profession of faith required before baptism. The candidate (or their godparent on their behalf) recites the Creed in the first person ("I believe...") to publicly renounce false teachings, confirm their union with Christ, and pledge themselves to the Church.
The role and significance of the Creed in Orthodox baptism include:
Personal Confession: While the rest of the Divine Liturgy uses the plural "We believe...", the baptismal vow forces the individual to make a personal commitment. By reciting the Creed, the candidate confirms their own faith and willingness to enter the Body of Christ.
Renunciation and Union: Before reciting the Creed, the candidate faces the west (symbolizing darkness and the realm of Satan) to blow and spit on it, definitively rejecting the devil and all his works. They then turn to the east (symbolizing the light of Christ) to declare their acceptance of the Orthodox faith by reciting the Creed.
Connection to Forgiveness: The Creed contains the line, "I confess one baptism for the remission of sins," which directly grounds the baptismal sacrament in the Orthodox belief that the rite cleanses the individual of ancestral and personal sins, burying them with Christ to raise them to new life.
Reception of Converts: For those converting to Orthodoxy from other Christian traditions, a public recitation of the Nicene Creed is typically a central requirement to formally enter the Orthodox faith and communion.
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The Creed - The Symbol of Faith:
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 Son of God, the only-begotten, begotten of the Father before all ages. 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 of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He arose again, according to the Scriptures, and ascended into Heaven, and sits 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, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.
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.
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Chrismation
Chrismation is also known as Holy Chrism. As we said in the lesson on Baptism, the baptized person is cleansed from original sin and from all other sins that he has committed up until that time. He is reborn and becomes a member of the Church–the mystical body of Christ. He begins the new life. This new life, however, has its temptations. Satan does not stop working. The way Satan deceived Adam and Eve, so too does he try to deceive us everyday. Moreover, man does not cease to be free. He still has choice–the choice to follow God or to be deceived and follow the devil–the choice to do the will of God or to do his own will. The road is uphill and difficult. Man is a soldier who belongs, as we have already said, to the militant Church and so he struggles. For this battle he needs the armour of the Holy Spirit, and this is what chrismation provides. It gives the baptized person the armour, the gifts of the Holy Spirit so that he may continue his battle as a soldier.
Chrismation is a God-sent sacrament. It is based on the practice of the apostles whereby they would place their hands on those who had believed and had been baptized so that by the laying on of the Apostles hands these would receive the Holy Spirit. The two Scriptural passages that support this practice are as follows: “Then they laid their hands on them and they received the Holy Spirit,” and “when Paul had laid his hands upon them, the Holy Spirit came on them” (Acts 8:17;19:6). There is no doubt then that the sacrament of chrismation is God-sent and is an apostolic practice.
Chrismation is done immediately after baptism. In the past, in its attempt to closely follow the practice of the apostles, the Church practised chrismation performed by the Bishop. Because this was not always possible, the Church established the custom of preparing the Holy Chrism to be used by the priests. The Holy Chrism is prepared at the Ecumenical Patriarchate from forty different aromatic substances that symbolize the many gifts of the Holy Spirit. It is prepared with the participation of many hierarchs (many of whom are from the autocephalous Orthodox Churches) and is then distributed to all the Churches.
With this Holy Chrism the priest, immediately after baptism and having read the specified prayer, anoints the baptized person on all the members of his body and repeats the following phrase: “The seal of the gift of the Holy Spirit. Amen.” And so the baptized person is anointed with the Holy Spirit in his renewed life and receives the gifts–the armour–of the Holy Spirit as he begins his spiritual battle. The phrase “the seal of the gift of the Holy Spirit” that is repeated by the priest is based on the words of St. Paul when he says that “it is God who establishes us with you in Christ, and has commissioned us; he has put his seal upon us and given us His spirit in our hearts as a guarantee”(2 Corinthians 1:21-22). In other words, it is God who anoints us and seals us to remain faithful to Christ by putting in our hearts the Holy Spirit.
Even though chrismation is a God-sent sacrament, an apostolic practice, and is found in Holy Scripture, the Protestant churches have nonetheless done away with it, viewing it as non-sacramental and unnecessary for the salvation of man. The Roman Catholic Church accepts the sacrament of chrismation but performs it at a later age, between seven and twelve.
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Matrimony
The sacrament of matrimony is also established by God. As a matter of fact, its establishment was announced in the Old Testament. God created Adam and from the side of Adam He created Eve. When Adam saw the woman, He said: “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man. Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh”(Genesis 2:23-24). God blessed the first-created and said: “Be fruitful and multiply, and fill the earth and subdue it”(Genesis 1:28).
This divine establishment of the sacrament was reaffirmed by Christ by His presence at the wedding at Cana, and through what He said to the Pharisees who tested Him. Christ said to them: “Have you not read that he who made them from the beginning made them male and female, and said, `For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So they are no longer two but one flesh” (Matthew 19:4-6). With these words of Christ two things are reaffirmed. First, the physical unity of male and female gender supports the sacrament of matrimony. Secondly, no one should separate those whom God has joined.
This sacrament is an icon and likeness of the mystical unity of the bridegroom, Christ, with the bride, the Church, and this is how St. Paul presents it to us when he says: “This mystery is a profound one, and I am saying that it refers to Christ and the church”(Ephesians 5:32).
Therefore, the Old and the New Testaments directly tell us of the sacrament of matrimony. Regarding Holy Tradition, it suffices to refer to the words of St. Basil the Great: “The nature of the bondage is a bond based on a blessing” and St. Photios says that “what makes the betrothal a leading into marriage acceptable by God is not the coming together, but the ceremony based on prayers.”
Our Church recognizes obstacles to marriage. In other words, it does not allow marriage between certain people. Specifically, it does not allow marriage between people related by blood and those related in spirit. Prohibited marriages are:
1. Parents with their own children, grandchildren, or great-grandchildren.
2. Brothers-in-law with sisters-in-law.
3. Uncles and aunts with nieces and nephews.
4. First cousins with each other.
5. Foster parents with foster children or foster children with the children of foster parents.
6. Godparents with godchildren or godparents with the parents of godchildren.
According to the teaching of Christ, the sacrament of matrimony is indissoluble. For only one reason is marriage dissolved and divorce granted. Let us listen to Christ: “But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress”(Matthew 5:32).
For the celebration of the sacrament of matrimony, two elements are required. First, it is required that there be free consent on the part of the groom and the bride. Secondly, a religious ceremony is required, performed by a bishop or priest with canonical, apostolic succession.
A civil marriage or one by common law is not recognized by the Church.
Christians should keep all the laws of our Church regarding the sacrament of marriage so that they do not sin, and so that they have the blessing of God for the betrothed to live honourably and happily, and to raise children in “the knowledge and teachings of the Lord.”
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Candles
The candle in the Orthodox Christian context is a symbol of a worshiper offering oneself to God. It is also a symbol that represents the Light of God or, more specifically, the Light of Christ. The candles may be made of traditional beeswax or cups of oil with floating wicks. Non-beeswax candles are frowned upon.
Candles and the symbology of "light" are omnipresent in the Orthodox Christian's life, both in church and the home, providing an ambiance for prayer as well as decoration. In church, candles are presented a variety of settings.
Altar
Candles are found in many uses within the precincts of the altar. Two candles are usually on the altar table, but may be replaced by the dikirion and trikiron during a hierarchical service. A seven-branched candle stand may be on the altar table or a freestanding candelabra behind it. For the many processions from the altar a variety of processional candles are available, used by the deacons, members of the minor orders, and acolytes. During Pascha, the deacon's Paschal candle and the Paschal trikiron in the hands of the bishop or priest are ever present.
Nave
In the nave, candles may be lighted on candle stands before icons throughout the nave and as memorials before the golgotha. In addition, vigil lamps are found before many icons throughout the nave and before icons on the iconostasis.
Narthex
Candle stands are placed in the narthex of some churches that are large enough to accommodate them. Frequently these stands will be a type of sand box to facilitate their use and upkeep.
Baptism
During baptism of new members into Christ's Church, the neophyte is given a burning candle to symbolize passing from "darkness to light". For the infant, it is the sponsor who carries the light.
At home
Many Orthodox faithful maintain icon corners in their homes that may accommodate a number of candles and/or vigil lamps.
Some liturgical usages
The daily and weekly rhythm of ones religious life focuses on the "light" as symbolized in the evening services of Vespers. This usage may have been carried over to the practice of Icon corners used during the prayers of the faithful at home.
As one enters a church or before a shrine, the faithful often accompany their prayers with the lighting of a candle which even after one has departed represents that the prayers continue before God.
In the greatest of liturgical uses of candles is that during the Paschal services as the Paschal Candle and Paschal trikirion are lit upon the Resurrection of Our Lord and the light is passed through the church to the individual candles of the members of the congregation which are carried in procession out of the church symbolizing emerging from the tomb of Christ.
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Many Protestants ask: "But doesn't the Bible say, "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5)? Why do we need to ask the saints to pray for us?".
We, Orthodox Christians, answer them:
Yes, Christ Jesus, both Man and God, is the only One who has reconciled fallen humanity to God the Father by His reconciling and redeeming life, death, and resurrection. But this does not mean that we never ask others to pray for us! We ask the departed saints for their prayers in the same way we ask our fellow Christians on earth to intercede for us. Since the departed remain alive in Christ, why should they cease to express their love and concern for us through prayer? Freed from the concerns of day-to-day survival on earth, unencumbered with the sinful tendencies of the flesh, and far more intimately knit together with Christ than we are, the departed are able to intercede for us much more frequently and powerfully than our friends on earth can pray for us. Those in heaven are able to do continuously what we on earth long to do, but usually only manage to do weakly and sporadically.
No wonder, then, that Christians from the earliest days have asked the departed for their prayers. This in no way means that we can only reach Christ by going through the saints, as if they are absolutely necessary intermediaries between us and God. Such an idea is completely foreign to Orthodoxy. Saint Paul clearly states, "Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God . . . let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need" (Hebrews 4:14-16).
But just because we pray, on our own, directly to God, does not mean that we never ask other people for their prayers! Indeed, we are commanded many times in the Scriptures to pray for one another. Saint Paul says to Timothy, "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men" (1 Timothy 2:1; see also Colossians 4:2-4, Ephesians 6:18, etc.). And we are taught by our Lord Jesus that the power of prayer is greater when more people are praying together: "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven" (Matthew 18:19).
So, just as we feel comforted and strengthened when we ask friends, family, and Church members here on earth to intercede for us in a time of need, how much more can we feel comforted and strengthened when we also ask the Church in heaven for her prayers! (And we should not neglect to ask the angels for their prayers as well, since they are expressly sent to us as "ministering spirits" [Hebrews 1:14; also Psalm 91:11 and Isaiah 63:9]). Asking the saints, both those on earth and those in heaven, [***] for their prayers, and asking the angels, too, can all be understood simply as gathering the greatest amount of prayer support possible in a time of need!
[*** Just because the Orthodox Church canonizes certain people as "saints" (agioi) does not mean that Christ's followers on earth cannot also sometimes be referred to as saints (agioi), as by Saint Paul in Ephesians 6:18, Romans 1:7, etc. In the Divine Liturgy, the service done each Sunday in the Orthodox Church, shortly before the faithful receive the Holy Eucharist (communion), the priest proclaims, "Holy things are for the holy [ones] (agiois)"]
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The Saturday of Souls (or Psychosavato in Greek)
The Saturday of Souls (or Psychosavato in Greek) is a solemn day in the Eastern Orthodox Church dedicated to the universal commemoration and prayer for all departed Christians. Saturday is traditionally chosen for these prayers because it is the day Christ lay dead in the tomb.
Core Theological Meaning
Orthodox Christians believe in the unbroken bond between the living and the dead. On these days, the Church prays for the forgiveness of sins and the eternal rest of all the faithful departed—from Adam and Eve to the most recently deceased—including those who died suddenly or without proper funeral rites.
Key Observances & Traditions
When participating in a Saturday of Souls liturgy at a local parish (such as the widespread Greek Orthodox practices), specific actions and traditions apply:
Submitting Names: Parishioners write the baptismal names of their deceased loved ones on a slip of paper and submit them to the parish office before the liturgy. The priest commemorates these individuals by name during the service.
Bringing Koliva: The faithful bring a dish of koliva (boiled wheat mixed with sugar, nuts, raisins, and spices) to the church. Wheat symbolizes the resurrection of the dead; just as a seed must be buried in the earth to sprout, so too do human bodies await the general resurrection.
Memorial Services: The Divine Liturgy is followed by a Panikhida (or Mnimosyno), a special memorial service where the koliva is blessed.
Sharing: After the service, the blessed koliva is distributed to the congregation so they can share a communal prayer and remember the departed.
Primary Soul Saturdays
1. The Saturday before Cheesefare Sunday: Just before the start of Great Lent, focusing on the Last Judgment.
2. The 2nd, 3rd, and 4th Saturdays of Great Lent: Dedicated specifically to intensified prayer and almsgiving for the dead.
3. The Saturday before Pentecost: A major universal commemoration, often referred to directly as the "Saturday of Souls".
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Μemorial service (often called Mnemosyno or Panikhida)
An Orthodox memorial service (often called Mnemosyno or Panikhida) is a solemn, uplifting liturgical prayer for the repose of the departed. It is traditionally held at the end of the Divine Liturgy on Sundays, and involves the priest blessing kollyva (boiled, sweetened wheat symbolizing resurrection).
When are Memorial Services Held?
3rd, 9th, and 40th Day: Held after the repose of the loved one. The 40th day is highly significant, marking the soul's ascent to God.
Annual Anniversaries: Held yearly on the anniversary of the person's passing.
Saturdays of Souls: Special days throughout the Church year (like the Saturday before Meatfare Sunday or Pentecost) dedicated to the general commemoration of all departed faithful.
The Role of Kollyva
Central to the memorial is the preparation of kollyva, a dish made of boiled wheat, nuts, raisins, and sugar. It is placed before an icon of Christ and blessed.
Symbolism: The grain of wheat represents the resurrection: "...unless a grain of wheat falls into the ground and dies, it remains just a grain; but if it dies, it produces much fruit" (John 12:24).
Distribution: After the service, the kollyva is shared with the congregation as a way for the community to partake in remembering the deceased together.
How to Prepare and Participate
1. Contact Your Parish: Speak with your local parish priest or office to schedule the date, ideally a Sunday morning.
2. Submit Names: Provide the Christian (baptismal) name of the deceased to be read aloud during the prayers.
3. Bring Offerings: Families typically provide the kollyva and a bottle of altar wine (nama) and olive oil for the church. Alternatively, some parishes provide these if you offer a set donation.
4. Communion: It is customary and highly encouraged for family members to attend confession and partake of the Holy Eucharist on the day of the memorial.
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Artoclasm (from the Greek artoklasia, meaning "breaking of bread")
Artoclasm (from the Greek artoklasia, meaning "breaking of bread") is a special blessing and liturgical rite in the Eastern Orthodox Church. It is celebrated to commemorate the miraculous multiplication of the loaves by Jesus and serves as a prayer for health, spiritual protection, and thanksgiving.
How the Rite Works
During the service, the priest blesses five loaves of bread, along with wheat, wine, and oil.
Symbolism: The five loaves represent the five loaves Jesus used to feed the multitude of 5,000 in the desert.
The Blessing: The faithful bring the artos (the loaves) to the church as an offering in memory of saints or deceased loved ones.
The Distribution: At the end of the service, the blessed loaves are cut into pieces and distributed to the congregation as a blessing and sign of communion.
The Bread Itself
The bread used for an artoclasm is not a standard everyday loaf. It is typically a slightly sweet, rich bread (similar to a tsoureki) or a vegan sweet loaf, fragrant with Mediterranean spices like cinnamon, mahlep, mastic, and anise.
When is it performed?
An artoclasm is typically performed at the end of the Vespers service (Esperinos) on the eve of major feast days, name days, or during special occasions such as weddings, memorial services, or the blessing of homes.
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Bible verses about prayers for the dead (Memorial service / Mnemosyno in greek)
Prayers for the dead are clearly seen in 2 Maccabees 12:41-46:
2 Maccabees 12:41-46
"41 Then they all blessed the just judgment of the Lord, who had discovered the things that were hidden.
42 And so betaking themselves to prayers, they besought him, that the sin which had been committed might be forgotten. But the most valiant Judas exhorted the people to keep themselves from sin, forasmuch as they saw before their eyes what had happened, because of the sins of those that were slain.
43 And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection,
44 (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,)
45 And because he considered that they who had fallen asleep with godliness, had great grace laid up for them.
46 It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins."
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In Nehemiah 9:2 we see that the Israelites confess their own sins and those of their ancestors in order to be forgiven.
The verses of Nehemiah 9:1-2 are in favor of fasting and in favor of memorials, that is, in favor of prayers for the dead.
In Nehemiah 9:1-2 we see that on the twenty-fourth day of the seventh month the Israelites gathered to fast, wearing sackcloth and ashes on their heads, and standing they confessed their own sins as well as the sins of their ancestors to God. In other words, they prayed for forgiveness, because when we speak to God, this is prayer.
We Orthodox Christians do this too with the memorial services and with the names of the dead that we give at the Divine Liturgy, but also in our individual prayer at home where we pray for our deceased relatives and for all the deceased.
Note: In the Divine Liturgy we give for prayer the names of living and deceased Orthodox Christians only.
But in our individual prayer at home we can pray for all living and deceased relatives, friends and strangers to us, whether they are Orthodox Christians or not.
Nehemiah 9:1-2
"On the twenty-fourth day of the same month, the Israelites gathered together, fasting and wearing sackcloth and putting dust on their heads. 2 Those of Israelite descent had separated themselves from all foreigners. They stood in their places and confessed their sins and the sins of their ancestors".
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Ruth 2:20 says that Boaz showed mercy for Naomi's deceased relatives.
In Ruth 2:20 Naomi told her daughter-in-law that Boaz is worthy of the Lord's blessings because he showed kindness and mercy both to us who are alive and to our relatives who have died.
This mercy of Boaz towards the dead is his prayer to God for them as we see it done in many other verses of the Bible where people prayed for their dead:
Ruth 2:20
" “The Lord bless him!” Naomi said to her daughter-in-law. “He has not stopped showing his kindness to the living and the dead.” She added, “That man is our close relative; he is one of our guardian-redeemers".
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Sirach 7:33 also tells us to show mercy to the dead. We show this mercy through our prayers for the repose of the dead. After death there is no personal repentance, but God through the Holy Bible gives the Church the right to pray for the dead:
Sirach 7:33-35
"Be generous to every living soul, and be gracious to the memory of the dead".
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In 2 Timothy 1:16-18 we see that the Apostle Paul says that the Lord will show mercy to the family of the Apostle Onesiphorus and for Onesiphorus himself the Apostle Paul prays that the Lord grant that he may find mercy from God on that day.
The fact that the Apostle Paul says of Onesiphorus "may the Lord grant that he may find mercy from God on that day" shows that he had fallen asleep. Otherwise he would not have needed to say "on that day", that is, on the day of Judgment and the Second Coming of the Lord.
2 Timothy 1:16-18
"16 May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. 17 On the contrary, when he was in Rome, he searched hard for me until he found me. 18 May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus."
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Another reason why we Orthodox Christians pray for all people, living and for the dead, is because in 1 Timothy 2:1 it says:
1 Timothy 2:1
"I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people"
This "for all people" includes both the living and the dead.
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Pentecost: The Descent of the Holy Spirit - The "birthday" of the Church
In the Orthodox Church, Holy Pentecost is celebrated as the "birthday" of the Church. Falling 50 days after Pascha (Easter), it commemorates the descent of the Holy Spirit upon the Apostles in the form of "tongues of fire," empowering them to preach the Gospel globally.
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In the Old Testament Pentecost was the feast which occurred fifty days after Passover. As the passover feast celebrated the exodus of the Israelites from the slavery of Egypt, so Pentecost celebrated God’s gift of the ten commandments to Moses on Mount Sinai.
In the new covenant of the Messiah, the passover event takes on its new meaning as the celebration of Christ’s death and resurrection, the “exodus” of men from this sinful world to the Kingdom of God. And in the New Testament as well, the pentecostal feast is fulfilled and made new by the coming of the “new law,” the descent of the Holy Spirit upon the disciples of Christ.
When the day of Pentecost had come they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed as resting upon each one of them. And they were all filled with the Holy Spirit . . . (Acts 2.1–4).
The Holy Spirit that Christ had promised to his disciples came on the day of Pentecost (Jn 14.26, 15.26; Lk 24.49; Acts 1.5). The apostles received “the power from on high,” and they began to preach and bear witness to Jesus as the risen Christ, the King and the Lord. This moment has traditionally been called the birthday of the Church.
In the liturgical services of the feast of Pentecost, the coming of the Holy Spirit is celebrated together with the full revelation of the divine Trinity: Father, Son, and Holy Spirit. The fullness of the Godhead is manifested with the Spirit’s coming to man, and the Church hymns celebrate this manifestation as the final act of God’s self-disclosure and self-donation to the world of His creation. For this reason Pentecost Sunday is also called Trinity Day in the Orthodox tradition. Often on this day the icon of the Holy Trinity—particularly that of the three angelic figures who appeared to Abraham, the forefather of the Christian faith—is placed in the center of the church. This icon is used with the traditional pentecostal icon which shows the tongues of fire hovering over Mary and the Twelve Apostles, the original prototype of the Church, who are themselves sitting in unity surrounding a symbolic image of “cosmos,” the world.
On Pentecost we have the final fulfillment of the mission of Jesus Christ and the first beginning of the messianic age of the Kingdom of God mystically present in this world in the Church of the Messiah. For this reason the fiftieth day stands as the beginning of the era which is beyond the limitations of this world, fifty being that number which stands for eternal and heavenly fulfillment in Jewish and Christian mystical piety: seven times seven, plus one.
Thus, Pentecost is called an apocalyptic day, which means the day of final revelation. It is also called an eschatological day, which means the day of the final and perfect end (in Greek eschaton means the end). For when the Messiah comes and the Lord’s Day is at hand, the “last days” are inaugurated in which “God declares: . . . I will pour out my Spirit upon all flesh.”; This is the ancient prophecy to which the Apostle Peter refers in the first sermon of the Christian Church which was preached on the first Sunday of Pentecost (Acts 2: 1 7; Joel 2: 28–32).
Once again it must be noted that the feast of Pentecost is not simply the celebration of an event which took place centuries ago. It is the celebration of what must happen and does happen to us in the Church today. We all have died and risen with the Messiah-King, and we all have received his Most Holy Spirit. We are the “temples of the Holy Spirit.” God’s Spirit dwells in us (Rom 8; 1 Cor 2–3, 12; 2 Cor 3; Gal 5; Eph 2–3). We, by our own membership in the Church, have received “the seal of the gift of the Holy Spirit” in the sacrament of chrismation. Pentecost has happened to us.
The Divine Liturgy of Pentecost recalls our baptism into Christ with the verse from Galatians again replacing the Thrice-Holy Hymn. Special verses from the psalms also replace the usual antiphonal psalms of the liturgy. The epistle and gospel readings tell of the Spirit’s coming to men. The kontakion sings of the reversal of Babel as God unites the nations into the unity of his Spirit. The troparion proclaims the gathering of the whole universe into God’s net through the work of the inspired apostles. The hymns “O Heavenly King” and “We have seen the True Light” are sung for the first time since Easter, calling the Holy Spirit to “come and abide in us,” and proclaiming that “we have received the heavenly Spirit.” The church building is decorated with flowers and the green leaves of the summer to show that God’s divine Breath comes to renew all creation as the “life-creating Spirit.” In Hebrew the word for Spirit, breath and wind is the same word, ruah.
"Blessed art Thou, O Christ our God, who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit: through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee" (Troparion / Orthodox Hymn).
"When the Most High came down and confused the tongues, he divided the nations. But when he distributed the tongues of fire, he called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit!" (Kontakion / Orthodox Hymn).
The Great Vespers of Pentecost evening features three long prayers at which the faithful kneel for the first time since Easter. The Monday after Pentecost is the feast of the Holy Spirit in the Orthodox Church, and the Sunday after Pentecost is the feast of All Saints. This is the logical liturgical sequence since the coming of the Holy Spirit is fulfilled in men by their becoming saints, and this is the very purpose of the creation and salvation of the world. “Thus says the Lord: Consecrate yourselves therefore, and be holy, for I your God am holy” (Lev 11.44–45, 1 Pet 1.15–16).
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The special prayers associated with Pentecost Sunday - Vespers of Genuflection
The special prayers associated with Pentecost Sunday are not read during the Divine Liturgy itself, but immediately after, during the Vespers of Genuflection (Kneeling Vespers).
These prayers are called the Prayers of Genuflection because the faithful kneel for the very first time since Easter, marking the official end of the Paschal season.
Structure and Content of the Prayers
There are seven (7) prayers in total, authored by Saint Basil the Great. They are divided into three (3) sections (stations):
First Station (2 Prayers):
Addressed to God the Father. The faithful confess their sins, ask for God's mercy, seek cleansing from the errors of their youth, and pray for the strengthening grace of the Holy Spirit.
Second Station (2 Prayers): Addressed to the Lord Jesus Christ. These include petitions for daily life, asking for the guidance of the Holy Spirit, protection from temptations, and deliverance from spiritual harm.
Third Station (3 Prayers): Addressed to Jesus Christ with a powerful focus on the departed (the dead). The Church prays for the rest of the souls of all deceased believers, asking God to forgive their transgressions and place them in a "place of light and green pasture.
"How the Service is Conducted
The Beautiful Gate: The priest exits the Altar and stands at the Beautiful Gate, facing the congregation.
The Kneeling: At the beginning of each station, the deacon or priest proclaims: "Again and again, on bended knees, let us pray to the Lord." The entire congregation then kneels.
The Reading: The priest reads the long prayers aloud while the faithful remain on their knees in deep contemplation.
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Between death and the Second Coming, the souls of the departed exist in an intermediate state known as the Particular Judgment or Middle State
According to Orthodox Christian Theology, between death and the Second Coming, the souls of the departed exist in an intermediate state known as the Particular Judgment or Middle State. During this time, the soul is separated from the physical body, awaiting the Final Judgment and the bodily resurrection.
The Intermediate State of Souls
Immediate Judgment: Right after death, each soul undergoes a preliminary, partial judgment based on its earthly life.
Foretaste of Eternity: Souls do not yet experience full reward or full punishment. Instead, they experience a powerful foretaste of their ultimate destination.
The Righteous: The souls of the holy and righteous enter a state of rest, often called "Abraham's Bosom" or Paradise. They experience light, peace, and preliminary joy in the presence of God.
The Unrepentant: The souls of those who rejected God enter Hades (not to be confused with the final Hell/Gehenna). This is a state of darkness and separation from God, where they experience a foretaste of future sorrow.
The Orthodox View on Post-Death Change
Orthodoxy strongly maintains that the condition of souls in Hades can change before the Final Judgment.
Power of Prayer: The Church teaches that souls in Hades can receive relief and even spiritual liberation through the prayers of the living.
Divine Liturgy & Memorials: Offering prayers, performing Memorial Services (Mnemosyna), and practicing acts of charity in memory of the departed offer profound spiritual comfort to the sleeping souls.
Finality: This opportunity for change and intercession ends strictly at the Second Coming.
What Happens at the Second Coming?
When Christ returns, the Intermediate State will instantly end. The General Resurrection will occur, reuniting all souls with their transformed, incorruptible bodies. Only then, at the Final Judgment, will everyone receive their definitive, eternal state in either the Kingdom of God or Gehenna.
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Saints and ordinary believers experience this state differently based on their spiritual condition
The Eastern Orthodox Church teaches that after death, souls enter an intermediate phase known as the "Intermediate State", where they await the Second Coming and the General Resurrection.
Yes, Saints and ordinary believers experience this state differently based on their spiritual condition.
1. The Saints and Righteous
Location/State: They dwell in a state of light, peace, and joy, often referred to as Paradise or Abraham’s Bosom.
Condition: They experience a foretaste of eternal bliss and have boldness to intercede in prayer for the living.
Finality: Their glory is not yet complete. They will receive their final, perfect reward only after the Resurrection, when their souls reunite with their glorified bodies.
2. Ordinary Believers
Location/State: They remain in a state of rest and anticipation.
Condition: Many who died in faith but with unresolved human weaknesses experience a process of spiritual healing.
Intervention: They cannot help themselves anymore, but they can be helped by the living. The Church teaches that the prayers of the faithful, almsgiving, and especially Memorial Services (Mnemosyna) and Liturgies can alleviate their condition and bring them closer to God's light.
3. The Unrepentant
Location/State: They enter a state of darkness and separation from God, often termed Hades.
Condition: They suffer a foretaste of Hell, which is experienced as an internal anguish caused by their own inability to accept God’s love and light.
Summary
No one is yet in the final, permanent Heaven or Hell because the Final Judgment has not occurred. Everyone is in a preparatory state, experiencing a preview of their ultimate destination.
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Requests for intercession and prayer are addressed exclusively to the saints
In the Orthodox Church, requests for intercession and prayer are addressed exclusively to the saints. Saints, as departed believers who achieved theosis (union with God), continuously intercede to God on behalf of the living. Conversely, for all other departed believers, the Church does not ask for their intercession; instead, the living pray for the repose and salvation of their souls.
This distinction is clearly defined:
Saints (Church Triumphant): These individuals are officially recognized because they lived a life of holiness and manifested the grace of the Holy Spirit. The Church honors them and seeks their prayers, as they stand close to God and pray for the whole world.
Ordinary Believers (Church Expectant): All other departed believers are members of the Body of Christ, but they are not recognized as saints. We do not ask them to intercede for us. Instead, the living offer prayers, memorial services (Mnemosyna), and Divine Liturgies, asking God to forgive their sins and grant them rest.
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Saints do not replace Jesus Christ as the sole Redeemer, but rather intercede and pray for the faithful
In the Orthodox Church, saints do not replace Jesus Christ as the sole Redeemer, but rather intercede and pray for the faithful. Orthodoxy strictly distinguishes between worship/adoration (latreia), which belongs to God alone, and veneration/honor (timē), which is offered to the saints.
This theological stance is rooted in numerous biblical passages showing that the righteous pray for others and that the Church is one living body, spanning both earth and heaven.
1. Christ as the Unique Redeemer vs. Saints as Intercessors
The Bible states that Christ is the only Mediator who offered a saving sacrifice for humanity. The intercession of saints means supplication and shared prayer:
1 Timothy 2:5: "For there is one God and one Mediator between God and men, the Man Christ Jesus." (Christ is the only mediator of salvation, but this does not invalidate the command for believers to pray for one another).
2. The Righteous Intercede for Others (On Earth)
Scripture shows that God often requires the prayers of His righteous servants to grant mercy or healing to others:
Genesis 20:7: God speaks regarding Abraham: "For he is a prophet, and he will pray for you and you shall live".
Job 42:8: God commands Job's friends: "My servant Job shall pray for you. For I will accept him, lest I deal with you according to your folly."
James 5:16: "The effective, fervent prayer of a righteous man avails much."
3. Saints in Heaven Continue to Pray (The Church Triumphant)
Departed saints are not "dead" in non-existence, because "God is not the God of the dead, but of the living" (Matthew 22:32). They retain consciousness and pray before the throne of God:
Revelation 6:9-10: The souls of the martyrs in heaven are fully aware and cry out to God: "How long, O Lord, holy and true, until You judge and avenge our blood...?"
Revelation 8:3-4: "And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand." (The prayers of the saints rise directly to God).
2 Maccabees 15:12-14: Judas Maccabeus sees a vision of the deceased High Priest Onias and the Prophet Jeremiah praying fervently for the people: "This is a lover of the brethren, who prayeth much for the people, and for the holy city, to wit, Jeremias the prophet of God."
4. The Unfailing Love of the Saints
The Church is the Body of Christ. Its members on earth and in heaven are bound by a love that does not end at physical death:
1 Corinthians 13:8: "Love never fails." (Since the saints loved us on earth, they continue to love and pray for us in heaven).
Ephesians 2:19: "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God."
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Aerial toll-houses of the soul after death - Particular Judgment
In Orthodox Christian theology, the toll houses (τελώνια - telonia) and the aerial toll-houses of the soul (telonismos) refer to a traditional teaching about the soul's journey after death. According to this view, as the soul ascends to heaven, it encounters demonic spirits in the air that accuse it of specific sins.
Here is a summary of the concept, its theological meaning, and how it is understood within Eastern Orthodoxy:
The Concept of Toll Houses
The Metaphor: The term comes from the ancient Roman and Byzantine customs offices (telonia), where tax collectors demanded duties. In the spiritual realm, demons act as tax collectors, demanding payment for unpaid spiritual debts (sins).
The Journey: Immediately after leaving the body, the soul is escorted by holy angels. During the first few days, it passes through the "aerial realm."
The 20 Toll Houses: Patristic and hagiographical texts (such as the famous Life of St. Basil the New) often describe 20 distinct stations. Each station corresponds to a specific category of sin, such as:
Slander, lying, and idle talk
Envy, pride, and anger
Theft, greed, and drunkenness
Fornication, adultery, and unnatural sins
The Battle for the Soul
Accusation vs. Defense: At each station, demons present a record of the soul's unconfessed or unrepented sins to drag it down to hell. Conversely, the guardian angels present the soul’s good deeds, virtues, acts of charity, and prayers.
The Power of Repentance: Sins that were sincerely confessed and repented for during earthly life are entirely erased from the demons' records. The toll houses cannot claim authority over a soul that has been cleansed through the Mystery of Confession.
The Outcome: If the soul overcomes these accusations through the mercy of God and its own spiritual preparation, it continues safely to paradise to await the Final Judgment. If it is entirely consumed by unrepented passions, it is held by the demons.
Most contemporary Orthodox theologians and saints (like St. John Maximovitch) emphasize that the toll houses should not be understood in a literal, material sense. There are no physical brick houses in the sky. Instead, it is a vivid, dramatic allegory representing the soul’s final spiritual examination and its struggle against the passions it clung to during life.
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Aerial toll-house and Holy Fathers
References to the aerial toll houses (telonia) appear in numerous patristic texts, homilies, and hagiographies from the early centuries of the Church. While the specific imagery of "20 distinct custom stations" became popular later through medieval hagiography, the fundamental concept—that the soul ascends through the air and faces demonic scrutiny and accusation—is widely attested by early Eastern Fathers.
The most prominent patristic references and texts touching upon this tradition include:
St. Justin Martyr (†165): In his Dialogue with Trypho, he interprets the prophetic words of Psalm 21:20–21 ("Save me from the lion’s mouth") as a prayer for the soul's departure. He notes that when we reach the end of life, we must ask God to "turn away every shameless evil angel from taking our souls."
St. Athanasius the Great (†373): In his famous text The Life of St. Antony, he records a vision where St. Antony the Great is carried upward by angels. Demons block the way in the air, trying to account for Antony’s life and demand information about his past sins. The angels silence them, stating that Christ has already forgiven Antony's sins from his time as a monk, leaving the demons unable to find any hold on him.
St. Ephrem the Syrian (†373): In his writings on the departure of the soul, he vividly describes the encounter in the air:
"When the divine confiscators command the soul to move out of the body... they ascend through the air where stand the directors, authorities, and rulers of the world of enemy forces. These are our evil accusers, strange tax collectors, accountants, and tribute takers; they meet us on the way..."
St. Gregory the Theologian (†389): In his Ethical Poems, he lists the realities of the afterlife that evoke divine fear, including "dismal Tartarus, scorching flames, whips, [and] demons, the tax collectors of our souls."
St. John Chrysostom (†407): In a homily preserved in liturgical tradition (often read during funeral cycles or Saturdays of the dead), he warns of the soul's impending journey: "Then we will need many prayers, many helpers, many good deeds, and a great intercession from angels on the journeys through the aerial space... if the soul lacks these, it falls into the hands of the bitter tax-gatherers."
St. Macarius the Great (†391): In his Spiritual Homilies, he describes how a soul unbaptized or devoid of the Holy Spirit is claimed by the "princes of darkness" who reside in the air. Conversely, he notes that a sanctified soul passes through these powers unharmed because the divine light within it blinds the demonic accusers.
St. John Climacus (†649): In The Ladder of Divine Ascent, he recounts the story of a monk named Stephen who, on his deathbed, fell into a trance. Witnesses heard him conversing with invisible accusers, defending himself against accusations of various sins, saying, "Yes, that is true, but I fasted and wept for it," or "No, I did not do that." This text highly influenced the structured view of "stations" corresponding to specific sins.
St. John Damascene (†749): In his dogmatic and liturgical works, he echoes the understanding that the air is densely populated by fallen spirits. He characterizes the immediate post-mortem period as a time where the soul’s internal passions manifest externally, making it susceptible to the demons who rule over those specific vices.
Liturgical Texts (The Church's Prayer Books)
For many Orthodox theologians (such as Father Seraphim Rose), the strongest patristic evidence is found in the Euchologion (Book of Needs) and the Octoechos (hymn books) used in weekly worship. Orthodox liturgical prayers frequently reference these entities:
The Canon for the Departure of the Soul: Contains specific supplications to the Theotokos (Mother of God) asking her to "drive away the rulers of the bitter toll-houses" and to stand by the soul as it faces the "aerial tax-gatherers."
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Aerial toll-houses and Holy Bible
In the Holy Bible, the specific word "toll houses" (telonia) does not exist in a demonological context, nor is there a detailed description of 20 distinct stations. However, proponents of this tradition base the teaching on several scriptural passages that speak of the spiritual warfare in the air, the role of demons as accusers, and the soul's immediate journey after death.
The primary Old and New Testament passages connected to this concept include:
1. The "Prince of the Power of the Air"
The most critical verse regarding the "geography" of the demonic realm is found in the Epistle to the Ephesians, where the Apostle Paul describes where fallen spirits dwell and operate:
"…in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience." (Ephesians 2:2)
In patristic commentary, the "air" represents the intermediate space between earth and heaven. Since demonic forces occupy this realm, the soul must pass through their territory upon leaving the body.
2. Spiritual Warfare in Heavenly Places
In the same epistle, Paul emphasizes that a Christian's ultimate struggle is not against human enemies, but against invisible cosmic rulers located in high places:
"For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places." (Ephesians 6:12)
3. The Devil as the "Accuser"
In the Book of Revelation, Satan is depicted not only as a tempter but primarily as a legal prosecutor who brings charges against believers before God:
"…for the accuser of our brethren, who accused them before our God day and night, has been cast down." (Revelation 12:10)
The concept of an adversary presenting a record of a person's sins to claim custody over them is the exact theological foundation of the toll houses.
4. The Soul’s Escort Immediately After Death
In the Parable of the Rich Man and Lazarus, Christ explicitly describes what happens to a righteous soul the moment it leaves the physical body:
"So it was that the beggar died, and was carried by the angels to Abraham’s bosom…" (Luke 16:22)
Church Fathers note that Lazarus required the protection and escort of holy angels to reach paradise safely, precisely because the journey through the air involves facing adversarial spiritual forces.
5. The "Ruler of This World" Has Nothing in Christ
Just before His Passion, Christ tells His disciples:
"…for the ruler of this world is coming, and he has nothing in Me." (John 14:30)
This verse is viewed as the ultimate spiritual standard. The devil approaches the departing soul to see if it holds any unrepented sin that belongs to his dark kingdom. Because Christ was entirely sinless, the devil found no legal claim over Him. Through repentance and confession, a Christian aims to ensure the devil finds "nothing of his own" in their soul at death.
6. Old Testament Precedents
Psalm 22:21 (LXX 21:21): "Save Me from the lion’s mouth and My congregations from the horns of the wild oxen." Early commentators like St. Justin Martyr interpreted the "lion's mouth" as the devil waiting to seize the soul at its departure.
The Book of Job (Chapters 1–2): Satan appears before God as a prosecutor, demanding permission to test, examine, and accuse Job regarding his righteousness and motives.
Also:
Hebrews 9:27
"Just as people are destined to die once, and after that to face judgment".
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The 20 Aerial Toll Houses (List of sins)
The foundational hagiographical narrative that defines the modern visualization of the aerial toll houses is found in The Life of St. Basil the Younger (or the New), a highly influential 10th-century Byzantine text. Written by his disciple, a pious layman named Gregory, the narrative includes a vivid, detailed vision of the post-mortem journey of Blessed Theodora, an elderly servant and spiritual child of St. Basil.
This hagiographical story serves as the historical template for the 20 distinct custom stations.
The Core Narrative
The Death of Theodora: When the pious elderly woman Theodora fell asleep in the Lord, Gregory deeply wondered about her fate in the afterlife. He prayed to his spiritual father, St. Basil the New, asking to know what happened to her soul.
The Vision Granted: Through the powerful intercession of St. Basil, Gregory fell into a deep trance-like dream. In this vision, he met Theodora in a state of celestial glory. She then narrated to him exactly what her soul experienced the moment it separated from her body.
The Agony of Separation: Theodora described seeing horrifying demonic entities surrounding her deathbed, mocking her and holding scrolls filled with her lifetime sins. Suddenly, two radiant holy angels arrived to comfort her and escorted her infant-like soul out of her body, ascending toward the heavens.
The 20 Aerial Toll Houses
As the angels carried Theodora upward through the air, they encountered 20 distinct stations manned by specialized demonic prosecutors trying to drag her down to hell. The text lists them sequentially:
Slander and Idle Talk: Words spoken in mockery, vanity, or gossip.
Lying: Deceitful words, broken oaths, or false witness.
Judging and Calumny: Condemning neighbors and gossiping about others' downfalls.
Gluttony: Secret eating, overindulgence, and drunkenness.
Sloth: Laziness, wasting time, and neglecting spiritual duties or church services.
Theft: Armed robbery, petty theft, or cheating people out of money.
Covetousness and Greed: Excessive love for material wealth and lack of charity.
Usury: Demanding unfair interest, cheating on scales, or profiting off others' misery.
Unrighteousness: Unfair dealings, partiality, and legal injustice.
Envy: Feeling malice over another person's success or material blessings.
Pride: Vanity, boasting, self-glorification, and arrogance.
Anger and Wrath: Outbursts of temper, hatred, and unyielding grudges.
Remembrance of Wrongs: Refusing to forgive people or harboring deep-seated malice.
Murder: Physical killing, poisoning, abortions, or injuring others.
Sorcery: Witchcraft, magic, astrology, consulting mediums, or superstitions.
Fornication: Sexual sins outside of committed relationships or before marriage.
Adultery: Marital infidelity and breaking holy matrimonial vows.
Sodomy / Unnatural Sins: All forms of perverted or unnatural sexual behavior.
Heresy: False theological doctrines, blasphemy, and denying the true Christian faith.
Cruelty: Hardheartedness, lacking compassion, or abusing the vulnerable.
The Dynamic of the TrialTheodora explained that her survival during this terrifying climb relied on two critical factors:
The Purifying Power of Confession: At every single station, the demons brought up specific misdeeds from her past. However, the moment they named a sin she had sincerely confessed to her spiritual father while on Earth, the record vanished from their scrolls. The demons had no legal authority to demand payment for forgiven sins.
The Intercession of the Saints: When the angels lacked enough of Theodora's own good works to counterbalance an accusation, they utilized a golden chest of spiritual merits provided to them by St. Basil the New. This dramatic imagery emphasizes that the prayers of living holy elders, fasting, and almsgiving can actively cover the spiritual debts of a departing soul.
Ultimately, through the protection of the holy angels and the immense spiritual protection of St. Basil, Theodora passed through all 20 toll houses safely and was ushered into paradise
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The Icon of Saint John Climacus, also known as the Ladder of Divine Ascent
The Icon of Saint John Climacus, also known as the Ladder of Divine Ascent, visually depicts the spiritual teachings of the 7th-century monk from Saint Catherine's Monastery on Mount Sinai. It illustrates monks climbing a 30-rung ladder to Heaven, representing the ascetic steps required to achieve union with God.
Key Features of the Icon
The Ladder: Spans from the earthly realm to Heaven, with each rung symbolizing a specific Christian virtue (e.g., humility, obedience, repentance, and love).
Ascending & Falling Monks: Depicts monks climbing towards salvation, while others are dragged off the ladder or shot with arrows by black demons representing earthly passions and hell.
Christ at the Top: Located at the top right, Jesus Christ waits to welcome and receive the successful climbers into Paradise.
Angels: Light-clothed angels are shown flying alongside the ladder, offering strength, encouragement, and guidance to the monks.
Saint John Climacus: The saint is usually portrayed at the top of the ladder reaching toward Christ, or standing at the bottom pointing up toward the spiritual journey.
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What happens after death
With death comes the separation of the soul from the body. The body returns to the earth from which it was taken. It decomposes but it is not lost. The time will come when it will be resurrected, spiritualized and made incorruptible, at the time of the just judgement. And then it will be united with the soul to be judged along with the soul. In the meantime, the soul which was separated, through death, from the body, lives in a middle state. It undergoes the particular judgement. “It is appointed for men to die once, and after that comes the judgement”(Hebrews 9:27). This means that immediately after death the soul is judged individually. It remains after this particular judgement until the final judgement, at the second Coming of Christ, having a foretaste of paradise or of hell.
At the final judgement, which will take place at the Second Coming of Christ, all people will be presented before Him to be judged. The evangelist Matthew tells us the following: “Before Him will be gathered all nations”(Matthew 25:32). At the final judgement, the souls will not be the only ones to be presented. We will be presented wholly, with our body and soul–with all our personhood. Body and soul will be judged. St. Paul tells us: “For we must all appear before the judgement seat of Christ, so that each one may receive good or evil, according to what he has done in the body” (2 Corinthians 5:10).
At the final judgement everyone will be judged according to their faith and their works. Christ will then separate the just from the unjust or sinners. “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34), and to the sinners He will say: “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41). Then “they [sinners] will go away into eternal punishment, but the righteous into eternal life”(Matthew 25:46). This will be the final judgement. After the final judgement, there will either be eternal life or hell–eternal punishment. There will be no changes after the final judgement. The just will be grounded in their righteousness and will always be righteous, and will live eternally. The sinners will be stabilized in their sin. They will not be able to change. They will live in hell. They too will live. They will not vanish, as some fools say. The above verse makes that vividly clear.
This will occur to man after death. In order for this to happen, two things must come first: the resurrection of the dead by which the soul will be reunited with the body, and the Second Coming of Christ.
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The resurrection of the dead
With death, the soul is separated from the body. It receives a particular judgement and remains separated until the Second Coming of Christ and the final judgement. At the final judgement, man will be presented before Christ as a full person, with a body and soul. For man to be presented like this, his body must be resurrected and be united with the soul. This will happen immediately before the final judgement. Holy Scripture absolutely assures us of this. Let us see some of its passages.
“The hour is coming when all who are in the tombs will hear His voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgement” (John, 5:28-9).
St. Paul says “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed” (1 Corinthians, 15:51-52).
St. Paul says elsewhere, “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with Him those who have fallen asleep. For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord” (1 Thessalonians, 4:14-17).
From the above passages of Holy Scripture we are clearly taught beyond any doubt that:
a) The dead will be resurrected before the Second Coming of Christ and final judgement. “All who are in the tombs shall hear his voice, and come forth” (John, 5:28).
b) The resurrected body will be immortal. “The dead will be raised imperishable” (1 Corinthians, 15:52).
c) Before the Second Coming or during it, the living will be changed; in other words, their bodies, like those of the dead, will be spiritualized and made immortal: “The dead will be raised imperishable, and we shall be changed” (1 Corinthians, 15:52).
d) The living and the dead will proceed to eternal life or eternal hell. “And come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment” (John, 5:29).
With the resurrection of the dead and the final judgement, death is abolished. The end of the world also comes, but this does not mean the catastrophic end to the world but rather change and finality. Sin will disappear.
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If the book of the Acts of the Apostles ends somewhat abruptly, it is because it never spiritually closed. Every generation adds its own chapters
The Acts of the Apostles could just as well be named the "Acts of the Holy Spirit," as they recount how the Spirit guided the early Church.
In subsequent centuries, the Saints (Martyrs, Monastics, Ascetics, Hierarchs) lived under the exact same Grace.
The miracles, the indwelling of God in their hearts, and the power of their faith are proof that the Holy Spirit never ceased to act in the world after the Apostolic era.
The Apostles began the work of Christianizing the world, but their earthly presence was brief.
The Saints of every era took up the torch.
Whether referring to the Great Fathers (such as Basil the Great and John Chrysostom) who solidified dogma, or the Equals-to-the-Apostles (such as Saint Cosmas the Aetolian or Saint Nina) who enlightened entire nations, they continued the preaching of the Acts in new places and times.
In the Gospel, Christ had told His disciples: "whoever believes in me will do the works I have been doing, and they will do even greater things than these" (John 14:12).
The Lives of the Saints are the historical proof that these words are being fulfilled throughout the centuries. The victory over passions, the love toward enemies, and the sacrifice of the Martyrs are the continuation of Christ's own life, extended through the centuries through the members of His Body (the Church).
If the book of the Acts of the Apostles ends somewhat abruptly (with the Apostle Paul in Rome), it is because it never spiritually closed. Every generation adds its own chapters.
The Saints show us that the Gospel is not a theoretical book of the past, but an applicable reality for the present and the future.
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Our Holy Guardian Angel - God assigns a specific, personal Guardian Angel to every person at the moment of their Holy Baptism
The Guardian Angel holds a deeply personal and profound place in Eastern Orthodox theology, representing God's constant love, protection, and presence in a believer's life.
Orthodox Christians believe that God assigns a specific, personal Guardian Angel to every person at the moment of their Holy Baptism.
Angels are created, spiritual, bodiless, and immortal beings who possess intellect, free will, and distinct personalities.
Your Guardian Angel is visually invisible but spiritually present every second of your life, witnessing all your actions and thoughts.
The Role of the Guardian Angel:
He protects your soul from the invisible traps, temptations, and attacks of demonic forces. He whispers holy thoughts into your conscience, guiding you toward virtue, repentance, and God’s will. He gathers your prayers and good deeds, presenting them before the heavenly throne of God, while constantly praying for you. At the moment of death, Orthodox tradition teaches that your Guardian Angel accompanies your soul as it transitions from earth to the spiritual realm.
The Dynamics of the Relationship:
Holy Fathers teach that intentional sin, anger, and unrepentant lifestyles create a spiritual stench that distances the angel from us, causing him grief.
Prayer, fasting, humility, and receiving the Holy Sacraments (Confession and Holy Communion) strengthen your bond with him.
In the Orthodox Church, every Monday is liturgically dedicated to the Holy Angels and Bodiless Powers.
Orthodox Christians pray to their Guardian Angel daily during Morning and Evening Prayers. Here is a widely known prayer from the Small Compline service:
"O Holy Angel, overseer of my wretched soul and begging life, do not abandon me, a sinner, nor depart from me because of my changing ways. Leave no room for the evil demon to rule over me... Strengthen my miserable and feeble hand, and guide me in the way of salvation. Yes, holy Angel of God, guardian and protector of my wretched soul and body, forgive me for everything I have grieved you with all the days of my life..."
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Our Holy Guardian Angel - Holy Bible
In the Orthodox Church, the doctrine of the Guardian Angel is deeply rooted in the Holy Bible, spanning both the Old and New Testaments. Holy Scripture provides the foundation for understanding these heavenly protectors.
Key New Testament Passages
* Matthew 18:10: Jesus directly affirms personal angels, saying, "See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven."
* Hebrews 1:14: The Apostle Paul defines the purpose of angels: "Are they not all ministering spirits sent to serve those who will inherit salvation?"
* Acts 12:15: When Saint Peter is miraculously released from prison and knocks at the door, the believers inside initially doubt it is him, saying, "It must be his angel." This reflects the early Church's active belief in personal guardian angels.
Key Old Testament Passages
* Psalm 90:11-12: "For He will command His angels concerning you to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone."
* Psalm 33:7: "The angel of the Lord encamps around those who fear Him, and He delivers them."
* Genesis 48:16: Jacob blesses his grandsons, referring to God as "the Angel who has delivered me from all harm."
* Exodus 23:20: God promises Israel, "See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared."
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Holy Relics of the Saints
In the Orthodox Church, holy relics are the physical remains of Saints or objects closely associated with their earthly lives. They are highly revered as vessels of the Holy Spirit, reflecting the Orthodox theology that the human body is a sanctified temple meant for eventual resurrection.
Orthodox Christians believe that God's uncreated energy and grace remain present in the physical bodies of Saints even after death. This is often manifested through incorruptibility (non-decay), a sweet fragrance (myrrh), or miraculous healings.
A strict theological distinction is made between proskynesis (veneration/honor), which is given to Saints and their relics, and latreia (worship), which belongs strictly to God alone.
The preservation and glorification of relics serve as a tangible proof and promise of the universal resurrection of human bodies during the Second Coming.
Types of Relics
1. Primary Relics: Physical remains of a Saint's body. These can range from small bone fragments to completely intact, incorrupt bodies (such as St. Spyridon in Corfu or St. Gerasimos in Kefalonia).
2. Secondary Relics: Clothing, personal belongings, or instruments of martyrdom that came into contact with a Saint during their lifetime and became sanctified.
Liturgical Role in the Church
The Altar Table: Since the early Christian centuries, when Divine Liturgies were celebrated in the catacombs over the graves of martyrs, relics have been central to church life. Today, no Orthodox church can be consecrated without sealing holy relics inside the Holy Altar Table or within the Antimension (the liturgical cloth used to celebrate the Eucharist).
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Holy Bible & Holy Relics of the Saints
The veneration of holy relics is not a later human invention; it has deep roots in both the Old and New Testaments. The Bible demonstrates multiple times that God uses the physical bodies and personal belongings of holy people as instruments of His divine power and grace.
Here are the primary biblical events and verses that form the foundation for this tradition:
1. The Old Testament Roots
The Bones of Elisha (2 Kings 13:21)
This is the most direct scriptural proof of a miracle performed through the physical remains of a deceased holy person.
2 Kings 13:21:
"Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet."
The Cloak of Elijah (2 Kings 2:14)
An example of a secondary relic (an object) carrying divine power. When Elisha took the cloak that fell from Elijah and struck the water, the Jordan River divided, allowing him to cross.
The Bones of Joseph (Exodus 13:19)
Moses took the bones of Joseph with him during the Exodus from Egypt. The Israelites carried these holy remains through the wilderness for 40 years before burying them in the Promised Land, showing extreme reverence for the physical remains of the Patriarch.
2. The New Testament Roots
The Hem of Christ’s Garment (Matthew 9:20-22)
The power of God transferred through the fabric of Jesus' clothing.
Matthew 9:20-22:
"Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. She said to herself, 'If I only touch his cloak, I will be healed.' ... and the woman was healed from that moment."
* * *
The Handkerchiefs of St. Paul (Acts 19:11-12)
This verse directly mirrors how the Orthodox Church treats secondary relics (cloths or items that touched a Saint).
Acts 19:11-12:
"God did extraordinary miracles through Paul, so that even handkerchiefs or aprons that had touched his skin were taken to the sick, and their illnesses were cured and the evil spirits left them."
* * *
The Shadow of St. Peter (Acts 5:15)
Even something as intangible as a Saint's shadow, closely tied to their physical presence, became a vessel for God's healing power.
Acts 5:15:
"People brought the sick into the streets and laid them on beds and mats so that at least Peter’s shadow might fall on some of them as he passed by."
* * *
3. The Heavenly Altar
The Martyrs Under the Altar (Revelation 6:9)
This New Testament vision directly inspires the Orthodox liturgical practice of placing relics inside the Altar Table.
Revelation 6:9:
"When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained."
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About Jesus Prayer - "Lord Jesus Christ, have mercy on me, a sinner!"
"Lord Jesus Christ, have mercy on me, a sinner!"
The Jesus Prayer is very short, yet deeply powerful, practical, constant, and the most effective weapon against the devil, while at the same time the most direct way to live in communion with Christ.
The power of the Jesus Prayer lies in the Name of Jesus Christ, before whom demons tremble. When the heart and mind are filled with Christ's Name, the enemy finds no place to act.
By saying "have mercy on me, a sinner," pride is crushed the very foundation of the devil's power. This prayer burns demonic influence like fire through divine grace.
Saint Paul commands:
"Pray without ceasing" (1 Thessalonians 5:17)
The Jesus Prayer fulfills this command.
Saint Gregory Palamas also teaches that when God is not active within us, anything we do is sin. For this reason, a Christian must practice unceasing striving and longing toward God. This prayer is the expression of fervent faith and desire, saying: "Lord, I do not want a single second of my life without You."
When a Christian begins to practice the Jesus Prayer sincerely, through God's mercy he will discover the hidden heaven in his heart and he would never want to stop praying anymore.
However It is strongly recommended to practice the Jesus Prayer under the guidance of a spiritual father. Without guidance, a person can easily fall into pride, imagination, self-deception, or spiritual imbalance - thinking that he reached some level in spiritual life.
The Holy Fathers provide guidance on how Jesus Prayer should be practiced. Their experience is crucial and must be shared, because the Jesus Prayer is not a method invented by individuals, but a living tradition of the Church.
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The story of Prayer Rope with Saint Pachomius of Egypt (+348)
According to Church tradition, an angel did not hand a ready-made prayer rope to Saint Pachomius, but rather appeared in a vision and taught him how to weave it.
This story is connected to the early monks' need to count their prayers and maintain their focus against spiritual distractions.
Saint Pachomius founded the first cenobitic (communal) monastery in Egypt.
The monks initially used a simple rope with basic knots to count their prostrations and prayers.
The devil would constantly untie these simple knots to distract the monks and disrupt their prayers.
An angel of the Lord appeared to Saint Pachomius to offer a solution.
The angel demonstrated a complex weaving method where each single knot is made of 9 overlapping crosses.
These 9 inner crosses forming each individual knot represent the nine orders of angels.
Once the monks began making the prayer rope this way, the devil could no longer untie the knots because he fled from the sign of the cross woven into them. This established the prayer rope (chotki or komboskini) as a spiritual tool for the continuous Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me, a sinner").
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Some more Orthodox Teachings...
Monks will be judged more strictly than laypeople.
In Orthodox spirituality, this concept is deeply rooted in the principle that spiritual responsibility is directly proportional to one's calling, knowledge, and blessings.
Here are the primary reasons behind this view:
"To whom much is given, much will be required": This Gospel principle (Luke 12:48) is the foundation of Patristic thought on the matter. Since monks have dedicated their entire lives strictly to God—stepping away from worldly distractions—they are considered to have been given greater spiritual tools, time, and opportunities. Therefore, more is expected of them.
The Monastic Vows: During their tonsure, monks take specific vows (chastity/celibacy, obedience, and poverty). Neglecting or breaking these voluntary commitments carries a heavier spiritual weight.
Role as an Example: Monks are traditionally viewed as "a light for the laity." When a monastic falls into sin, it often causes greater scandal and discouragement to the faithful, as monasticism is meant to be the archetype of a life fully dedicated to Christ.
While the judgment for monks is considered stricter, Patristic writings often emphasize that God judges every person according to their specific life circumstances. A layperson who struggles to maintain their faith and virtues amidst the chaos, anxieties, and temptations of secular life is met with immense divine grace and mercy.
Ultimately, in Orthodox theology, the Final Judgment is not based on one's title or status (whether monk, cleric, or layperson), but on love, humility, and how faithfully one responded to the specific calling and strength they were given.
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Jesus Prayer and Holy Bible
In the Orthodox Church, the Jesus Prayer and the Holy Bible are completely inseparable, as the prayer is entirely built upon Sacred Scripture and fulfills the New Testament command to pray without ceasing.
The traditional form of the prayer is: "Lord Jesus Christ, Son of God, have mercy on me, a sinner."
Every part of this sentence comes directly from the Bible:
* "Lord Jesus Christ, Son of God" – This is the core confession of the New Testament. Philippians 2:11 states that "every tongue should confess that Jesus Christ is Lord." The title "Son of God" reflects Luke 1:35.
* "Have mercy on me, a sinner" – These are the exact words of the tax collector from Christ's parable in Luke 18:13 ("God, be merciful to me a sinner").
* The Cry for Help – It also echoes the blind man of Jericho who cried out: "Jesus, Son of David, have mercy on me!" (Luke 18:38).
Orthodox spirituality uses the Jesus Prayer to put the teachings of the Bible into daily practice:
1. Praying Without Ceasing – Saint Paul instructs Christians to "pray without ceasing" (1 Thessalonians 5:17). The short, repetitive structure allows anyone to pray it silently while working, walking, or resting.
2. The Power of the Name – Jesus promises in John 16:23: "Whatever you ask the Father in My name He will give you." Orthodox theology teaches that invoking the Holy Name brings God's immediate presence and grace.
3. The Inner Closet – Christ commands to "enter your closet... and pray to your Father who is in the secret place" (Matthew 6:6). Orthodox saints (Hesychasts) interpret this "closet" as the human heart, where the mind must descend to meet God.
Monks, nuns, and laypeople often use a prayer rope (chotki or komboskini) to maintain focus and count repetitions. The deep theology of this prayer is preserved in the Philokalia, a famous collection of texts written by Orthodox spiritual masters.
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The word "Mystery" is also mentioned in the New Testament for the Mystery (Sacrament) of Martimory (Wedding / Marriage):
"This mystery is great" (Ephesians 5:32).
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Coffee is not a sin.
Alcohol is a sin when we get drunk. If we drink a little wine or beer with food without getting drunk, that is not a sin.
Smoking (tobacco) is a sin because it harms health. Anyone who smokes should confess it in confession so that they can stop with the help of God and the Spiritual Father.
Every time someone smokes, it is good to confess it in confession so that they can quit.
Drugs are also a sin because they harm health and lead to death.
The Orthodox faith considers alcoholism and drug abuse to be illnesses that require medical and spiritual treatment. Orthodox Christians believe that people who who struggle with addiction need help from the whole community, and that faith plays an important role in preventing and treating addiction.
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After Easter where we celebrated the Resurrection of Christ, for 40 days, until the feast of the Ascension of the Lord, Orthodox Christians say "Christ is Risen!" and respond "Truly Risen!", instead of Good Morning and Good Night!
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Many Protestants wrongly say that Holy Communion SYMBOLIZES the Body and Blood of Christ.
We Orthodox Christians, based on the words of Christ in the New Testament, say that Holy Communion IS the real Body and Blood of Christ (not symbolizes). While the Bread and Wine have the appearance and taste of bread and wine, in reality they are the real Body and Blood of Christ.
At the end of the Divine Liturgy, what the priest gives with the spoon is Holy Communion, i.e. Bread and Wine that have become the Body and Blood of Christ.
During the Divine Liturgy the priest prays and the Holy Spirit descends invisibly and the bread and wine become the Body and Blood of Christ.
“Take and eat; this is my body” (Matthew 26:26).
“Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Matthew 26:27-28).
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In order to receive Holy Communion, one must have confessed their sins to their Spiritual Father (personal priest) and have been given permission by their Spiritual Father to receive communion. If someone falls into major sins (e.g. carnal sins) then their Spiritual Father will tell them in confession to receive communion e.g. after 15 days or after a specific period of time. This is not a punishment, but medicine for the soul.
Every Orthodox Christian must confess 1-2 times a month and their Spiritual Father will tell them if they are allowed to receive communion. If we have not confessed or if we do not have the permission of our Spiritual Father, we cannot receive communion.
On this subject the New Testament says:
1 Corinthians 11:28-30:
"28 Everyone ought to examine themselves before they eat of the bread and drink from the cup. 29 For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. 30 That is why many among you are weak and sick, and a number of you have fallen asleep".
Holy Communion is not a prize, but a medicine for the soul. That is why it is not advisable to commune without Divine Confession. Our Spiritual Father will tell us each time when we should commune.
In order to receive Holy Communion, our sins must have been erased. Christ in the New Testament tells us that our sins are forgiven when we tell them to the Apostles, i.e. to our Spiritual Father (priest) who has priesthood, i.e. the authority from Christ to forgive sins:
John 20:22-24:
"22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”
Also, in order to commune, someone fasts the day before, does not eat meat. His Spiritual Director will tell him what fast he will do one day before. We fast one day before for better spiritual preparation.
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The bread that the priest distributes at the end of the Divine Liturgy is not Holy Communion. It is plain bread that the priest has blessed and is given as a blessing for the faithful who have not received communion. In Greek it is called "antidoron" (or "antidoro") which means "instead of the gift". ("Gift" is the name of Holy Communion). That is, it is given instead of Holy Communion for Christians who have not received communion. But as a blessing the priest distributes it to all the faithful: both those who have not received communion and those who have.
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Also, in order to eat antidoron, someone must have fasted for 5 hours.
Only baptized Orthodox Christians receive Antidoron, unless the priest calls you to give it to you.
An Orthodox Christian can keep some pieces of Antidoron for his home and eat them every morning for a blessing. He can eat them in the morning because he did not eat anything the night before because he slept for more than 5 hours.
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Before the Divine Liturgy we do not eat anything, nor do we drink water. But if someone takes pills (medicines) in the morning then he is allowed to drink water to take his pills before the Divine Liturgy.
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About the traitor Judas we must note that Judas betrayed Christ of his own free will and not because the prophecies said so. The prophecies were written because Judas would betray Christ of his own free will.
Also, if Judas had apologized to Christ after the betrayal, Christ would have forgiven him. But instead of apologizing, he went and committed suicide.
And the Apostle Peter had denied Christ three times but then he cried and asked for forgiveness and Christ forgave him.
Also in the Disciples' Supper with Christ in Matthew 26:20-25 we see that Christ showed that He knew as God that Judas would betray Him of his own free will. He told him this by giving him the opportunity to repent of the thought of betrayal. But unfortunately Judas did it and did not ask for forgiveness for his act.
Matthew 26:20-25:
"20 When evening came, Jesus was reclining at the table with the Twelve. 21 And while they were eating, he said, “Truly I tell you, one of you will betray me.”
22 They were very sad and began to say to him one after the other, “Surely you don’t mean me, Lord?”
23 Jesus replied, “The one who has dipped his hand into the bowl with me will betray me. 24 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”
25 Then Judas, the one who would betray him, said, “Surely you don’t mean me, Rabbi?”
Jesus answered, “You have said so.”
Also, let us note that if the devil and the demons ask for forgiveness from God, God will immediately forgive them. But they do not want to ask for forgiveness.
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Every baptized Orthodox Christian should strive to avoid sin and be close to Holy Confession (1-2 times a month) so that his sins may be forgiven and his Spiritual Father may guide him in the Christian life.
If an Orthodox Christian does not live a Christian life and does not confess before he dies so that his sins may be forgiven, then unfortunately he will not be saved.
We pray daily for all Orthodox Christians to be close to Divine Confession and close to Christian life.
The Orthodox Church, based on the Holy Bible, prays for all the dead that God may rest them before the Second Coming. (I will tell you about this in another catechism).
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Someone who is not a monk can be saved.
If he strives to keep the commandments of Christ, if he strives to avoid sin and if he confesses 1-2 times a month, then he will be 100% saved.
Also, if someone is a catechumen, like you, and dies before being baptized, then he will be 100% saved!
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he Jesus Prayer (also known as the Prayer of the Heart or The Prayer) is a short, foundational prayer in the Eastern Orthodox Christian tradition: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." For continuous repetition, a shorter version is also widely used: "Lord Jesus Christ, have mercy on me."
Every word in the prayer carries profound spiritual and dogmatic weight according to the Church Fathers:
* Lord: Acknowledges that Christ is God and the Master of all creation.
* Jesus: The earthly name of the Savior, which means "God saves."
* Christ: Confesses His identity as the Messiah, the Anointed One.
* Son of God: A doctrinal confession of His divine nature.
* Have mercy on me: A plea for divine grace, forgiveness, and healing.
* A sinner: An expression of humility and self-awareness.
The prayer is the core of Hesychasm, a monastic tradition of stillness and inner silence famously practiced on Mount Athos.
* Ceaseless Prayer: It is meant to be repeated continuously—while walking, working, or resting—to fulfill the biblical command to "pray without ceasing."
* Use of the Prayer Rope: Monks and laypeople use a wool knot prayer rope (komboskini or chotki) to maintain focus and count repetitions.
* Spiritual Fruits: It clears the mind of intrusive thoughts, brings deep inner peace, combats anxiety, and fosters a direct, loving union with God.
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About Church, atheist governments and Orthodox Saints
... Also, the atheist Communist Government of Russia waged war and persecutions on the Orthodox Church of Russia within Russia (Soviet Union) from 1917-1987, 70 years..! All these years the Russian Communist atheistic Government of the Soviet Union demolished all Orthodox churches and monasteries in Russia and killed millions of Russian priests, Bishops and Orthodox Christians with horrible martyrdoms (torture) because they did not want to deny Christ and who are Holy Martyrs of the Orthodox Church and we honor them in the entire Orthodox Church, in all countries of the world, in every local Orthodox Church as Saints.
The same happened in Greece. Many governments of our neighboring countries have waged wars and have taken Greek lands and islands from us, such as Turkey, Albania and Bulgaria. Also, the Turks have killed thousands of Christian Greeks in the 400 years that they enslaved us (approximately 1453-1830). But we love the Orthodox Church of these countries and we honor their Saints. There are also Turks who became Orthodox Christians and some of them Martyred for Christ and are Saints of the Church and we honor and love them despite the fact that they are Turks. Also in Turkey there are approximately 10,000,000 Turkish Crypto-Christians, secret Orthodox Christians who perform secret Divine Liturgies in basements etc. underground..! All these Turks belong to the One, Orthodox Church and we love them and pray for them. It is the Government of Turkey that wants to make war on us, not the Turkish Orthodox Christians.
Also the atheistic Government of Albania and Romania in 1945 carried out great persecution of the local Orthodox Churches of their countries.
So did the Government of China in 1900. It carried out great persecution of the Orthodox Christians of China with much torture (martyrdom) and we have the 222 Orthodox Christian Holy Martyrs.
All these millions of Orthodox Christians who were martyred and died for Christ by the godless Governments of Russia, Greece (Turks), Albania, Romania, China, etc. are Saints of the Church.
From the early years of the Foundation of the Church, pagan Governments such as the Roman Empire carried out many persecutions on the local Churches of their countries.
e.g. the Roman Empire killed millions of Christians for Christ in Rome, Italy, North Africa, Europe, and Asia.
Also before 1054 the Vikings of Norway killed many Christians in England, etc.
All these are Saints of the Church and pray to Christ for us.
Also, all these Saints of the Church have the special spiritual gift from God to be able to appear on Earth and help us, as in Luke 9:30 the Prophet Moses appeared on Mount Tabor and spoke with Christ and the Prophet Elijah, even though Moses, as the New and Old Testaments tell us, died and was buried:
Luke 9:30 > "Suddenly, two men, Moses and Elijah, appeared and began talking with Jesus".
Death of Moses in Holy Bible:
Jude 9 (New Testament)
Deuteronomy 34:5-8, 31:16, 31:27, 31:29, 32:48-51, 33:1
Numbers 27:12-13
Joshua 1:2
Luke 9:30 is one of the verses of the Holy Bible that show us that the deceased Christians who preferred to testify about Christ instead of denying Him and the Christians who lived holy lives like the Prophet Moses are Saints of the Church and they listen to us, help us and pray to God for us.
The Saints of the Church are people who have become holy, they are not gods.
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Only in the Orthodox Church does the Holy Spirit truly descend and the bread and wine change into the Body and Blood of Christ.
The Roman Catholics, Monophysites and Lutherans believe this but the Holy Spirit does not descend on them to change the bread and wine into the real Body and Blood of Christ, because they are not the one true Church that Christ founded in 33 AD.
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As the New Testament says in 1 John 1:8-9, no man is sinless:
1 John 1:8-9:
"8 If we claim to be without sin, we deceive ourselves and the truth is not in us. 9 If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness".
Therefore, we all have sins and must confess them to our personal priest (our Spiritual Father) so that our sins can be forgiven and our soul can be cleansed.
Sins are divided into: thoughts, words and deeds.
e.g. angry thoughts, angry words, angry deeds
e.g. proud thoughts, proud words
e.g. carnal thoughts, carnal words, carnal deeds (sexual sins with thoughts, words or deeds).
etc. etc.
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Antidoron should not be given to non-Orthodox. It represents the Holy Gifts.
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Most Orthodox Christians are aware that one should keep a strict and complete fast from midnight before receiving the Holy Mysteries (Holy Communion).
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If you are attending the Divine Liturgy, then keep a fast until the service is over (as in any case one should) and you receive your antidoron from the priest. If for some reason, you have eaten when you attend the Liturgy, then take the antidoron home as a blessing and consume it on another day, thus showing reverence for the things of God and the blessing which this bread has received.
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Orthodox Christians should keep in mind the traditional teaching concerning Antidoron, treating the blessed bread with respect, partaking only after fasting, etc.
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Saint Anastasios of Nafplio, Greece (+1655)
The pilgrimage site of the Church of Saint Anastasios is located in the modern city of Nafplio and was consecrated in 1995. We know little about Saint Anastasios, who is the patron saint of the city of Nafplio. He was born in the city and lived during the time of the first Turkish occupation, around the first half of the 17th century. He was a painter by occupation and probably worked in one of the hagiographic workshops which had flourished in the city at that time. The young Anastasios was martyred for his Christian faith by a Turkish mob on 1st February 1655 in Nafplio.
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You will learn new teachings from the Holy Bible and the Holy Fathers throughout your life because the Orthodox teaching of the Holy Bible and the Holy Fathers of the Church has great depth.
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Is Smoking a Sin?
Because our bodies are considered the "Temple of the Holy Spirit," the church promotes self-control and discourages habits that harm health or lead to addiction.
Τhe Orthodox approach to tobacco centers on a few key principles:
Strict Prohibition for Clergy: Eastern Orthodox bishops, priests, and monastics are generally forbidden to smoke.
The Body as a Temple: Many Orthodox Christians view self-harm through smoking as a sin, as it damages the body and compromises health.
Dangers of Addiction: Any dependency that subverts self-control is viewed as a spiritual issue. The church teaches that one's will should be governed by God, not by fleshly addictions or substances.
Condemnation by Saints: Many prominent Orthodox elders and saints strongly condemn smoking. Some, like Saint Elder Ephraim of Arizona (+2019) and St. Porphyrios of Kafsokalivia (+1991), even refer to it as the "devil's incense" and counsel their spiritual children to avoid it.
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You will continue to learn about the Orthodox Faith after baptism, throughout your life. I was baptized in 2001 and I am still learning new things. The depth of Christian Orthodox teaching (Holy Scripture and Holy Fathers) is very great.
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We do not worship the Saints, we only honor them, remember them, and imitate them as much as we can.
Hebrews 13:7:
"7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith".
We also ask the Saints for their prayers to Christ because they are alive in Heaven like Moses in Luke 9:30 who appeared on Mount Tabor even though he was dead (Deuteronomy 35:5-8, Jude 2 etc.) and like Abraham in John 8:56 who saw the Incarnation of Christ from Heaven and he rejoiced!
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Most Protestants misinterpret 1 Timothy 2:5-6 by saying there is only one mediator between men and Christ.
1 Timothy 2:5-6
"5 For there is one God and one mediator between God and mankind, the man Christ Jesus, 6 who gave himself as a ransom for all people. This has now been witnessed to at the proper time:"
1 Timothy 2:5-6 says that between God (the Father) and men there is one mediator, Christ (the Son).
But between Christ and men there are many mediators.
When we say to someone, pray for my child, that is mediation. It is mediation of men to Christ, not of men to God the Father.
God the Father is the First Person of the Holy Trinity and the Son-Christ is the Second Person of the Holy Trinity.
Between the Father and men there is only one mediator: Christ.
But between the Son (Christ) and men there are many mediators: all living men and all the fallen saints.
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Sayings of Saints about the Jesus Prayer
The Holy Saints of the Orthodox Church describe the Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me") as the ultimate spiritual weapon, the "breath of the soul," and the direct path to union with God.
Here is what some of the most prominent Saints have said about its power:
* Saint Seraphim of Sarov: What was the Canaanite woman shouting behind Christ? What was she begging for? “Have mercy on me, Lord, son of David; my daughter is badly demon possessed…”1 And after the Lord tested her faith, to set an example for future generations until this day, He worked the miracle and said: “O woman, great is your faith! Let it be done for you as you desire.”
From this “Lord, have mercy” begins also the theology of the Prayer of the Heart.
All the art consists precisely in this. Whether walking, sitting, standing, working, or being in church, keep this prayer unceasingly on your lips and in your heart. By calling on the name of God in this manner you will find peace, you will attain purity of spirit and body, and the Holy Spirit, the Source of all good things, will dwell in you, and He will guide you to holiness, to all piety and purity.
* Saint John Climacus: He famously wrote, "Scourge your enemies with the name of Jesus." He taught that no weapon in heaven or on earth is more powerful against dark thoughts.
* Saint Paisios of Mount Athos: He called the prayer a "heavy artillery piece" against evil thoughts. He emphasized that it cleanses the mind and brings immediate divine protection.
* Saint Porphyrios: He approached the prayer through the lens of divine love. He taught that the prayer should not be forced or stressful, but whispered gently like a lover speaking to their beloved, which naturally expels all anxiety and sadness.
* Saint Seraphim of Sarov: He explained that the continuous repetition of the prayer fills the heart with the joy of the Holy Spirit, leading to absolute inner peace.
* Saint Theophan the Recluse: He warned against saying the prayer mechanically. He stated that the words must descend from the lips into the mind, and finally deep into the heart, changing a person's entire inner world.
* Saint Ignatius Brianchaninov: He emphasized that the prayer is a mirror for the soul. It reveals our hidden passions so that Christ can heal them through His mercy.
* Saint Amphilochios (Makris) of Patmos:
With this prayer, “Lord Jesus Christ, have mercy on me”, you will benefit in every way.
With this prayer man is purified, enlightened, sanctified.
The prayer is the lifeline of the soul and of the body.
The prayer is the foundation of perfection.
You will become ethereal and you will fly with the prayer.
There is no other way to salvation, purification and sanctification than the Noetic prayer. It has filled paradise with holy people.
* Saint Sophronios of Essex:
Stay with the prayer, keep struggling, and you will pass the day without sin. Everything else will be given from God Himself.
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From Friday afternoon we celebrate "Souls' Saturday" which is tomorrow, Saturday, May 30th and the priest together with the faithful perform the service of the Memorial (prayer for the dead).
The faithful bring wheat (kolyva) which symbolizes the resurrection of the dead.
The priest blesses this wheat and at the end of the Divine Liturgy those who brought kolyva distribute it to the faithful or take it home.
Memorial means "prayer for the dead". Thus the priest blesses the wheat and reads the names of the dead that the faithful gave him and performs the service of the memorial, i.e. prayer for the dead. The names that the priest reads must only be of Orthodox Christians (not Roman Catholics, Protestants or other religions).
The paper bag that was handed out to you contained some wheat that the priest blessed.
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The priest reads the names of living and deceased Orthodox Christians that the faithful give him at every Divine Liturgy.
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All Saturdays are dedicated to the souls of the dead so that we may pray that God may grant them rest.
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When an Orthodox Christian dies, his relatives hold a memorial service for him at the Divine Liturgy after 3 days, after 9 days, after 40 days and then they hold a memorial service for him every year for the repose of his soul.
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The loaves brought by the faithful and blessed by the priest with a prayer are called: Artoklasia (meaning "breaking of bread"). We do it in memory of the multiplication of the 5 loaves by Christ and the priest reads names for health.
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The ideal is for men and women to sit separately at every Divine Liturgy so that sinful thoughts do not enter, i.e. women and children sit on the left side of the church and men on the right. Usually, however, this is observed only in monasteries. In parishes, men and women usually sit together, mixed together.
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Saint Prophet Semajah (Shemaiah, Samaia or Semeias)
January 9
The Prophet Semajah (Shemaiah / Samaia) lived under King Solomon and his son Rehoboam. At that time, the kingdom of Israel in the north was divided from the southern kingdom of Juda. Israel was comprised of ten loosely united tribes, and Juda of two tribes. The prophet ordered Rehoboam not to make war against the ten tribes of Israel, who had separated themselves from the offspring of David (3/1 Kings 12:22, 2 Chron. 11:2). His name means “God hears.”
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Saint Virgin Martyr Juliana of Nicomedia, and 500 men and 130 women with her (+304)
December 21
The Holy Virgin Martyr Juliana, daughter of an illustrious pagan named Africanus, was born in the city of Nicomedia. As a child, she was betrothed to a certain Elusius, one of the emperor’s advisors. Saint Juliana was endowed with a profound intellect and goodness of soul. She saw through the delusion and deception of the pagan faith, and secretly accepted holy Baptism.
When the time of her wedding approached, Juliana refused to be married. Her father urged her not to break her engagement, but when she refused to obey him, he began to beat her viciously. Then Africanus handed his daughter over to the Eparch, who happened to be Elusius, Juliana’s former fiancé. Elusius fervently asked Juliana to marry him, promising not to require her to abandon her faith. Saint Juliana refused and said that she’d rather be put to death.
They beat the saint both long and harshly, but after each beating she received healing and new strength from God. Her punishment took place before a large number of people. Of these, 500 men and 130 women came to confess Christ after witnessing the steadfastness and courage of the holy virgin miraculously healed from her wounds. They were all beheaded, and were baptized in their own blood.
Convinced of the futility of attempting to separate the holy virgin from her heavenly Bridegroom, Eleusius sentenced Juliana to death. She accepted the sentence with joy and glorified the Lord for permitting her to receive a martyr’s crown. The holy Martyr Juliana was executed in the year 304.
Saint Juliana is the subject of an Anglo-Saxon poem, believed to have been written by Cynewulf in the eighth century.
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The Acts of the Apostles could just as well be named the "Acts of the Holy Spirit," as they recount how the Spirit guided the early Church.
In subsequent centuries, the Saints (Martyrs, Monastics, Ascetics, Hierarchs) lived under the exact same Grace.
The miracles, the indwelling of God in their hearts, and the power of their faith are proof that the Holy Spirit never ceased to act in the world after the Apostolic era.
The Apostles began the work of Christianizing the world, but their earthly presence was brief.
The Saints of every era took up the torch.
Whether referring to the Great Fathers (such as Basil the Great and John Chrysostom) who solidified dogma, or the Equals-to-the-Apostles (such as Saint Cosmas the Aetolian or Saint Nina) who enlightened entire nations, they continued the preaching of the Acts in new places and times.
In the Gospel, Christ had told His disciples: "whoever believes in me will do the works I have been doing, and they will do even greater things than these" (John 14:12).
The Lives of the Saints are the historical proof that these words are being fulfilled throughout the centuries. The victory over passions, the love toward enemies, and the sacrifice of the Martyrs are the continuation of Christ's own life, extended through the centuries through the members of His Body (the Church).
If the book of the Acts of the Apostles ends somewhat abruptly (with the Apostle Paul in Rome), it is because it never spiritually closed. Every generation adds its own chapters.
The Saints show us that the Gospel is not a theoretical book of the past, but an applicable reality for the present and the future.
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The Jesus Prayer is the foundational meditative and contemplative prayer of the Eastern Orthodox Church. It is central to the practice of hesychasm (the tradition of inner silence and stillness aimed at deep union with God).
The standard, most widely used form of the prayer is:
"Lord Jesus Christ, Son of God, have mercy on me, a sinner."
Shortened Form: "Lord Jesus Christ, have mercy on me" or simply "Lord, have mercy".
Plural Form: "Lord Jesus Christ, Son of God, have mercy on us." (Often used when praying for others).
The prayer is deceptively simple but contains a complete distillation of the Christian Gospel:
The First Half ("Lord Jesus Christ, Son of God"): A full confession of faith, acknowledging both the humanity and absolute divinity of Christ.
The Second Half ("have mercy on me, a sinner"): An expression of humility, recognition of one's spiritual brokenness, and complete reliance on God's grace and love rather than judgment.
Use of the Prayer Rope (Komboskini / Chotki):
Orthodox Christians typically use a prayer rope woven from wool or silk, usually featuring 33, 50, 100, or 300 intricate knots. Each knot is tied with a series of interlocking crosses. A person moves their thumb from knot to knot with each repetition of the prayer to keep focus, rather than to rigidly count numbers.
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