interwiki, renameuser, Administrators
13,552
edits
Changes
m
{{Orthodoxchristianity}}
{{TOCright}}
'''Orthodox Christianity''' is the life in faith of the [[Orthodox Church]], inseparable from that concrete, historic community and encompassing its entire way of life. The Orthodox Christian faith is that faith "handed once to the saints" ([[Book of Jude |Jude]] 3), passed on in [[Holy Tradition]] to the [[apostles]] by [[Jesus Christ]], and then handed down from one generation to the next, without addition or subtraction.
The sole purpose of Orthodox Christianity is the salvation of every human person, uniting us to Christ in the Church, transforming us in holiness, and imparting eternal life. This is the Gospel, the good news, that Jesus is the Messiah, that he rose from the dead, and that we may be saved as a result.
==God==
[[Image:Rublev Trinity.jpg|left|thumb|The ''[[Hospitality of Abraham'']], an [[Old Testament]] pointer toward the [[Holy Trinity]].]]
''Main article: [[Holy Trinity]]''
Orthodox Christians worship the Father, Son, and Holy Spirit—the [[Holy Trinity]], the one God. Following the [[Holy Scriptures]] and the [[Church Fathers]], the Church believes that the Trinity is three divine persons (''[[hypostasis|hypostases]]'') who share one essence (''[[ousia]]''). It is paradoxical to believe thus, but that is how God has revealed himself. All three persons are consubstantial with each other, that is, they are of one essence (''[[homoousios]]'') and coeternal. There never was a time when any of the persons of the Trinity did not exist. God is beyond and before time and yet acts within time, moving and speaking within history.
God is not an impersonal essence or mere "higher power," but rather each of the divine persons relates to mankind personally. Neither is God a simple name for three gods (i.e., polytheism), but rather the Orthodox faith is monotheist and yet [[Triadology|Trinitarian]]. The God of the Orthodox Christian Church is the God of [[Abraham]], [[Isaac ]] and [[Jacob]], the '''I AM''' who revealed himself to [[Moses]] in the burning bush.
The source and unity of the Holy Trinity is the Father, from whom the Son is begotten and also from whom the Spirit proceeds. Thus, the Father is both the ground of unity of the Trinity and also of distinction. To try to comprehend unbegottenness (Father), begottenness (Son), or procession (Holy Spirit) leads to insanity, says the holy [[Gregory the Theologian]], and so the Church approaches God in divine mystery, coming to know approaching God [[apophatic theology|apophatically]]; , being content to encounter Him God personally and yet realizing realize the inadequacy of the human mind to comprehend him.
The primary statement of what the Church believes about God is to be found in the [[Nicene-Constantinopolitan Creed]].
The second person of the Holy Trinity, the Son of God, begotten before all ages by the Father without a mother, was begotten in time by the Virgin Mary the [[Theotokos]] without a father. He is the [[Logos]], the Word of God, and he became flesh and dwelt among us, as says the beginning of the [[Gospel of John]]. Jesus Christ is God in the flesh. This is the doctrine of the [[Incarnation]], that God became a man.
Our Lord Jesus is the ''Theanthropos'', the God-man. He is not half God and half man, nor is he a hybrid of the two. Rather, he is fully God and fully man, perfect in his divinity and perfect in his humanity. He has two natures, joined together in the Incarnation without mixture, division, or confusion. As a result of being fully God and man, he also has two wills, one human will and one divine will to which the human one is submitted. He has two natures yet remains one person, one [[Hypostatic union|hypostasis]].
Jesus is God, the second person of the [[Holy Trinity]]. He is the '''I AM''' revealed to [[Moses]]. He is the way, the truth and the life. He is the God before the ages, come to Earth as a little child and then died on the cross as a man and rose from the dead. He and the Father are one, for he is [[homoousios|consubstantial]] with the Father. During his passion and death on the cross, one of the Trinity suffered in the flesh.
The Church is the Body of Christ, a theanthropic (divine-human) communion of Jesus Christ with his people. The sole head of the Church is Christ. The traditional belief in the Church is attested to in the [[Nicene-Constantinopolitan Creed]] as the [[One Holy Catholic and Apostolic Church|one, holy, catholic and apostolic Church]]. By this is meant that the Church is undivided and not many (one), sanctified and set apart for the work of God (holy), whole and characterized by fullness and universality (catholic), and has at its essence the going out into all the world to preach the [[Gospel]] and [[baptism|baptize]] the nations (apostolic).
The Church is the Bride of Christ, the [[eschatology|eschatological ]] spouse of the Son of God, united to him in faith and love, for which he gave himself up on the cross. The intimacy of a husband and wife is an earthly image of the intimacy that Christ has with his Church, and the union of an earthly marriage is a shadow of the union of that marriage of the Lamb of God with the Church.
The community of the Church is the locus of [[soteriology|salvation]] for mankind; it is truly the Ark in which mankind may be saved from the flood of corruption and sin. In it, Christians [[Holy Mysteries|sacramentally]] work out their salvation with fear and trembling ([[Philippians|Phil. ]] 2:12), worshipping the Holy Trinity in spirit and in truth. The Church is the pillar and ground of truth ([[I Timothy|I Tim. ]] 3:15) and thus may be relied upon in the Christian's struggle to apprehend the one truth for himself. The Church is eternal, and the gates of [[Hell ]] will never prevail against it ([[Gospel of Matthew|Matt.]] 16:18).
The Church consists of the [[prophet]]s and [[saint]]s of both the Old and New Covenants, the [[angels]] and the concrete, historical community of believers in this earthly life. Those who have gone on before us are known as the ''Church Triumphant'', while those in this life are known as the ''Church Militant''.
Unlike many conceptions of tradition in popular understanding, the Orthodox Church does not regard Holy Tradition as something which grows and expands over time, forming a collection of practices and doctrines which accrue, gradually becoming something more developed and eventually unrecognizable to the first Christians. Rather, Holy Tradition is that same faith which Christ taught to the Apostles and which they gave to their disciples, preserved in the whole Church and especially in its leadership through [[Apostolic succession]].
The central location in Holy Tradition is occupied by the [[Holy Scriptures]], the written witness to God's revelation in the Church. As such, the Scriptures are always [[hermeneutics|interpreted]] from within the Tradition which was the context for their writing and [[Holy Scripture#The Canon of Scripturecanon (Bible)|canonization]].
==Worship==
''Main article: [[Sacraments]]''
More properly termed ''holy mysteries'', the Church's entire life is one of sacrament. In the mysteries, the Christian is united with God, becoming a partaker of the divine nature ([[II Peter ]] 1:4). With all the sacraments, God makes his presence known in his divine [[Gregory Palamas|energies]], using physical means to convey Himself to His people.
There are seven generally recognized sacraments, though the number has never been fixed dogmatically by the Church. Two are sacraments of initiation into the Church, [[baptism]] and [[chrismation]]. Another completes the initiation and nourishes the life of the Christian, the [[Eucharist]], which is regarded as the highest of the sacraments. The remainder of the sacraments are occasional: [[Holy Unction|holy unction]] for the sick, [[confession]] for repentance and reconciliation with the Church, [[marriage]] for those joined in the marital community, and [[ordination]] for those called to serve the Church in holy orders.
==Anthropology==
[[Image:Adam naming animals.jpg|right|frame|[[Adam]] naming the animals in [[Paradise]].]]
''Main article: [[Adam and EveAnthropology]]''
Orthodox Christian anthropology teaches that man was created by God to worship him in communion with him, made in his image to attain to His likeness. All human beings are thus of infinite value, because they bear the indelible stamp of their Creator. All human beings are composed of both a soul and body, which are permanently part of human nature. Man was created sinless, but not perfected, and so though [[Adam]] was pure when he was created, he was created as a being of dynamic progress, capable of growing more and more like God.
At the [[fall of man]], [[Adam and Eve]] not only [[sin]]ned in violation of God's commandments, but their ontological state shifted. Their [[nature ]] was not changed in itself, but the image of God in them became obscured by sin, which is an ontological separation from God. Fallen man is thus not totally depraved, but rather suffers from the disease of sin which renders holiness much more difficult to attain to.
All of mankind suffers from the effects of sin (death, sickness, and all evils), even if a particular individual may theoretically not have committed any personal sins. Guilt does not enter into Orthodox anthropology, since it is essentially a legal category and not directly relevant to the existential reality of man's sin illness. Thus, even if the term ''original sin'' is used in Orthodox theology, it is understood not as a transmitted guilt for Adam's sin, but rather as an inherited disease which may be cured in salvation, enabling the Christian thus to return to the dynamic path of growth in God's likeness.
''Main article: [[Soteriology]]''
Soteriology is the doctrine of salvation. In the Orthodox Church, salvation is understood as [[theosis]], the infinite process of becoming more and more like God. It is also termed ''deification'' or ''divinization'', and its meaning is that the Christian may become more and more soaked with the divine life, becoming by [[grace]] what Christ is by [[nature]]. As St. [[Athanasius the Great]] said, "God became man so that man might become god." By participation in the [[incarnation]], man becomes like Christ.
Salvation is a process which encompasses not only the whole earthly life of the Christian, but also the eternal life of the age to come. It is often described in terms of three stages— [[catharsis ]] (purification), [[theoria ]] (illumination) and [[theosis]] (divinization). Salvation is thus not only becoming sinless (purification), but it is also a progress in being filled with the divine light. Additionally, it is becoming so filled with God in union with Him that the Christian shines forth with the likeness of God, sometimes even literally becoming a bearer of the [[Transfiguration|uncreated light]]. Though these terms of three stages are sometimes used, there is much overlap between them, and the whole process is often termed ''theosis''.
It is only in and through Christ that man can be saved. Salvation cannot be earned, being a free gift from God. Its acquisition, however, requires man's cooperation with God, because God will not violate the free will of man. Thus, a life of repentance and participation in the [[sacraments]] is the means by which man cooperates with God. This cooperation is termed ''[[synergeia]]'' (synergy).
In theosis, man becomes filled with the divine life. He takes on God's attributes, but he does not become merged with the Holy Trinity. There is union without fusion. Man can become a god by grace, not in a polytheistic sense, but rather in terms of becoming a son or daughter of the Most High by means of adoption. Thus, a classic [[Church Fathers|patristic]] image of theosis is a sword held in a flame—the sword gradually takes on the properties of the flame (light and heat), but remains a sword.
*[http://www.oca.org/QAindex.asp?SID=3 Meeting the Orthodox: Questions & Answers on the Orthodox Faith], by Fr. [[Thomas Hopko]]
*[http://www.ocf.org/orthodoxpage/reading/questions.html Some straight answers about the Orthodox Church]
*[http://www.svots.edu/Faculty/John-Behr/Articles/Orthodoxy.html Orthodoxy], by Fr. [[John Behr]]
*[http://www.goarch.org/en/ourfaith/articles/article7051.asp Introduction to the Orthodox Church], by Fr. Leonidas Contos
*[http://www.stseraphim.org/doctrineofchrist.html ''The Doctrine of Christ: A Layman's Handbook''] by Abp. [[Dmitri (Royster) of Dallas]]
