The Orthodox Church preserves the historic Christian Faith, without adding to, subtracting from, or distorting its doctrine. Nothing in the teachings of the Orthodox Church contradicts the Truth or inhibits real union with God. In this post, we explain the foundations of the Orthodox Faith.
- What does the Orthodox Church teach?
- Orthodox Understanding of God
- The Dogma of the Incarnation
- Orthodox Theology of Salvation
- The Orthodox view of Sin and Hell
- Veneration of the Theotokos
- Scripture and Holy Tradition
- The Nicene Creed
What does the Orthodox Church teach?
First and foremost, the Orthodox view the Christian Faith and the Church as inseparable. In other words, we cannot know Christ, share in the life of the Holy Trinity, or consider ourselves Christian, apart from the Church. The Orthodox share some beliefs with other Christian churches, the Roman Catholics most notably. However, Orthodox doctrine differs on many occasions, striving to preserve the doctrines of the Church Fathers despite the rise of political correctness and the fluctuations of societal norms.
To learn more about the Orthodox Church, check out this article.
Orthodox Understanding of God
The thing that makes Orthodoxy so different from the rest of Christianity (and all other world religions) is that we don’t concern ourselves with speculations or proof of the existence of God. We know what we know about God because He revealed Himself to us. Everything else? That’s all guess work. And Orthodoxy prefer to admit her lapses in logic rather than attempt to explain them away.
The Dogma of the Holy Trinity
Like many other Christian churches, we believe in a single God who is at once one and three: Father, Son, and Holy Spirit. The Holy Trinity is three distinct divine persons (hypostases), who share one divine essence. The persons of the Trinity are uncreated, immaterial and eternal. When we encounter any one of the three, we experience contact with the One True God.
The Orthodox Church see the Father as the eternal source of the Godhead. The Son is begotten eternally from Him, and the Holy Spirit proceeds eternally from Him. This differs from the Roman Catholic view of the Trinity, which states that the Holy Spirit proceeds from both the Father and the Son (filioque). This inherently places the Holy Spirit in a lesser position than the other two Persons of the Trinity, when in actuality, they are equal. One in essence and undivided.
Beyond this, the Orthodox Church also teaches that we can experience the Trinity in the life of the Church, through the Holy Sacraments.
The Essence/Energy Distinction
In Orthodoxy, we make an important distinction between God’s essence (who God is in Himself) and His energies (the work of grace in our lives). Both essence and energies are fully God. This is not polytheism, as many other Christians insist. For if God has the capacity to be both One and Three, then He can also be both essence and energies and choose how He reveals Himself to us. When interacting with His energies, we interact with the uncreated God Himself, while His essence still remains unknowable and unreachable.
The Dogma of the Incarnation
The Incarnation occupies a central position in the Orthodox Church’s teachings. To the Orthodox, Jesus is much more than a pious man, a prophet, or a profound teacher of morality. He is the “Son of God who became the Son of Man.” As the unique God-man, Jesus Christ has fulfilled God’s promise to Abraham, and has fulfilled the Law and the Prophets. He is our Savior, having restored humanity to fellowship with God.
Eastern Orthodox Christians believe the incarnate Word of God is one person in two natures, fully divine and fully human. Christ had a divine will with spiritual incentives, and a human will with fleshly desires. He had a human body, mind, and spirit capable of giving in to temptation and suffering, just like us. In Him, divinity and humanity unite, without the destruction of either reality. Christ embodies God’s love, and shows us we can experience communion with Him. The Fathers of the Church summarize the ministry of Christ perfectly: “God became what we are so that we may become what He is.”
Orthodox Theology of Salvation
Perhaps the most important question for any Christian is: how am I saved? This ties in with the doctrine of the Incarnation. Christ’s taking on our humanity and placing it at the right hand of the Father provides us with a new path toward communion with God. Only in and through Christ can we truly be saved (John 14:6). In other words, nothing we personally do, say, or believe will earn us our salvation. It is a gift from God that requires our cooperation.
For the Orthodox, salvation means achieving theosis, or becoming more like God. By God’s Grace we can become what Jesus Christ is by nature. Salvation is, therefore, more than a one-time acceptance of Christ (once saved, always saved). And it is far more complex than just making it to heaven and avoiding hell. It is a process that encompasses not only the whole earthly life of the Christian, but also the eternal life of the age to come. In theosis, we take on God’s attributes. However, we do not merge with the Holy Trinity. There is union without fusion. We become adopted sons and daughters of the Most High (Ps. 82:6; John 10:34), like our Father but not the same as Him. A classic image of theosis is a sword held in a flame—the sword gradually takes on the properties of the flame (light and heat), but it still remains a sword.
Note that the Orthodox do not believe one must be Orthodox to participate in salvation. God’s will is unknown to us, and His mercy is boundless. We can do nothing to earn salvation, whether we are Orthodox or not.
The Orthodox view of Sin and Hell
Orthodox theology views sin as any behavior that “misses the mark,” or fails to live up to the higher goal of living as an icon of Christ. The Orthodox do not view sin in a legalistic manner, nor do we view it as a guilty stain on the soul in desperate need of cleansing. Instead, the Orthodox Church teaches that sin is a sickness one must constantly struggle to overcome. The Orthodox participate in the sacrament of Confession, during which a spiritual father aids you in reflecting on your sins and reaching true repentance. Because each person’s experience is unique, conquering your sinful habits requires individual attention, correction, and perseverance.
All mankind enters into the presence of God after death. Depending on our spiritual states and preparedness, we experience His presence either as light, peace, joy, and rest, or as darkness, shame, and anguish. Hell is neither the absence of God, nor the separation of the soul from the presence of God. Because God is everywhere present, Heaven and Hell are both the fully manifest divine presence.
Veneration of the Theotokos
In the Eastern Orthodox tradition, we refer to the Virgin Mary as Theotokos. Translated from Greek, this word means “Mother of God,” or “God-bearer.” By bearing Jesus Christ, Mary also bore the Son of God, who is also God Himself (see above). Thus we give her the title, Theotokos.
The Orthodox treat Mary as a role model to both men and women seeking to live godly lives. She holds an incredibly high position of importance in the Church. To illustrate how special she is, we sing to her and ask for her intercessions during almost every church service. To be clear: we do not worship Mary, but instead venerate her and seek her intercessions before God. Just as we might ask a friend to pray on our behalf, we do the same with the Theotokos.
Scripture and Holy Tradition
The teachings of the Orthodox Church place incredible importance on the Bible, but not in the way most Protestants probably expect. During every service celebrated in the Church, the priest, deacon, chanter, and choir read aloud portions of the Bible. Holy Scripture is an integral part of Orthodox spiritual life; however, it is not the only part, nor is it arguably the “most important.”
Both the Old and New Testaments have a place in the Orthodox Faith. The forty-nine books of the Old Testament (OT) express God’s revelation to the ancient Israelites. Orthodoxy regards the OT as a preparation for the coming of Christ; it should be read in light of His revelation. The bulk of Orthodoxy’s teachings, however, come from the New Testament (NT), which focuses on the work of Jesus Christ and the early Church. The NT is essentially a written witness to the perfect revelation of God in the Incarnation of the Jesus Christ (see above).
The role of Holy Tradition
Unlike most Western Christians, we do not believe in the false doctrine of Sola Scriptura. We understand that Scripture came to us from Holy Tradition, the oral and written Tradition of the Church. Without it, the Scriptures would not exist. Holy Tradition is also witnessed to by the decisions of the Ecumenical Councils, the Nicene Creed, the writings of the Fathers of the Church, our liturgical worship and iconography, and in the lives of the Saints.
Holy Tradition is dynamic and adapting, while at the same time always remaining the same. Thanks to Holy Tradition, the Orthodox Church has managed to preserve the doctrines of the Christian faith as they were at the time of Christ and His Apostles, while still remaining relevant to Christians of every era. The Life of the Church does not change to satisfy our personal preferences. Instead, it is there to change us and bring healing to our tarnished souls.
Is Orthodox worship based on the Bible?
Absolutely! Many times the NT tells us that Jesus, Paul and others worshiped together regularly. Orthodox worship is highly liturgical (communal, organized, ceremonial, and done decently and in order). It reflects depictions of worship in the Old Testament and Book of Revelation. Our worship is also very Scriptural; it is a mosaic of quotations, paraphrases, references, and allusions. It is, quite literally, “to pray the Bible!”
Apart from the fact that we worship in English, and sometimes use modern harmonies with our ancient melodies, our services are identical to those of the early Christian Church. We can thank Holy Tradition for that. For this reason our worship sometimes seems a bit “strange” to Protestant and Roman Catholic visitors.
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The Nicene Creed
As we mentioned earlier, the Church avoids a systematic or extensive definition of its Faith. The content of the Faith is not opposed to reason, but is beyond the bounds of reason, as are many important realities of life. Orthodoxy recognizes the supreme majesty of God, as well as the limitations of the human mind. Therefore, the Church is content to accept an element of mystery in its approach to God.
Only when the fundamental truths of the Faith are seriously threatened by false teachings does the Orthodox Church act. For this reason, we highly respect the decisions of the seven Ecumenical Councils of the ancient Church. The Councils were synods in which bishops from throughout the Christian world clarified the True Faith. These Councils did not create new doctrines, but instead proclaimed, in a particular place and time, what the Church has always believed and taught.
The Nicene Creed, formulated at the Councils of Nicaea (325 A.D.) and Constantinople (381 A.D.), is the Orthodox Church’s proclamation of her beliefs. For generations, the Creed has been the criterion of authentic Faith and the basis of Christian education. It illustrates perfectly the beliefs of the Orthodox Christian. If anyone wonders what the Orthodox Church teaches, they will find their answer within the Creed.
In conclusion, the Orthodox Church teaches what Jesus Himself taught. The nature of His Father and His relationship with us; the Incarnation of His Only-Begotten Son Jesus Christ and His plan for our salvation. The Nicene Creed sets forth these beliefs for the Orthodox, and for any who want to know, “What is it you believe?”
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