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The Greek Patriarch Germanus Turns the Orthodox Church in Jerusalem Greek From Head to Toe

Orthodox church in Jerusalem

This article discusses how the Greek Patriarch Germanus turned the Orthodox church in Jerusalem Greek from head to toe. How the Greek Patriarch purged the local Christian community of its Arab clergy and sold land for its Greek clerics. It also details Coptic Orthodox Church’s ownership of endowments and monasteries in Jerusalem. While these actions may not be illegal, they are certainly unsavory.

Greek Patriarch Germanus turned the Jerusalem church Greek from head to toe

For the past 500 years, the Greek Patriarchate has protected the Greek interest in Jerusalem while paying no attention to the needs of Palestinian Christians. In fact, the affairs of Palestinian Christians are handled by a foreign body that has no knowledge of the nature of the country and people. The situation is especially unjust since Orthodox Palestinians tried to change this in the past, by organizing conferences and protests against the Ottoman security forces.

Initially, the Patriarchate was composed entirely of Arabs, with Arabic as the official language. However, after Germanus became Patriarch, he turned the church in Jerusalem Greek. He took away the Arab clergy from influential positions and replaced them with Greek clerics. The Greek clergy also populated the fraternity of the Holy Sepulchre, which was filled with Greeks. The Greek Patriarch made sure this was permanent before his death.

Greek Patriarch Germanus removed Arab clergy from influential positions and replaced them with Greek clerics

According to activists, the ruling Greek Patriarch Germanus has been removing Arab clerics from prominent positions and replacing them with the Greek ones. In the Orthodox church of Jerusalem, this process has been ongoing since the 1543 Greek takeover. However, the Greek patriarchate has refused to listen to the protests, so the voices of dissent have only gotten louder.

Despite this history, the independence of the church has suffered tremendously. In February 1922, the government confiscated valuable objects from churches. The patriarch would have agreed to the measure if he had the means to check and verify the findings. However, the Soviet government claimed that confiscated church property would help the starving population of the Volga. The persecution of the Orthodox church by Stalin in the 1920s and 1930s led to thousands of deaths and the suppression of the entire church.

Greek Patriarch Germanus sold land to support local Christian community

The ruling Greek monks in Jerusalem and Bethlehem are accused of selling church lands to Israel and discriminating against the Arab Christians in the region. On Dec. 27, the Arab Central Orthodox Council for Palestine and Jordan launched a campaign against the patriarch. Protesters in Bethlehem held sit-ins and displayed banners reading “Theophilos is unworthy” on social networking sites.

Coptic Orthodox Church’s ownership of endowments and monasteries in Jerusalem

As the national church of Egypt, the Coptic Orthodox Church holds a number of endowments and monasteries in the holy city of Jerusalem. Some are located outside the city, such as the Monastery of St. Anthony in Jericho and the Coptic Church of the Annunciation in Nazareth. These monasteries have been contested by Ethiopian monks for hundreds of years, but court rulings have always sided with the Coptic Orthodox Church. As a result, the Coptic Orthodox Church has prioritized preserving the properties in the Holy Land and the status quo.

The Coptic Orthodox Patriarchate is adjacent to the Church of the Holy Sepulchre in Jerusalem. This patriarchate catalogs all its properties in Jerusalem, including the Coptic Khan (deir al-Sultan), St. George Convent near Jaffa Gate in Old Jerusalem, and Queen Helen Coptic Orthodox Church, which features a stairway to an ancient cistern. The latter is not to be confused with the Armenian-owned St. Helena Chapel in Jerusalem.

Coptic Orthodox Church’s recent spate of violence in Jerusalem

The Latin Patriarchate of Jerusalem expressed solidarity with the Coptic Orthodox Church in the wake of two attacks on churches in Jerusalem on Palm Sunday. The violence left 43 worshipers dead and more than a hundred wounded. The Coptic Orthodox Church condemns the attacks and asks for peace in Egypt. At the same time, it condemns Islamist violence against Christians. The Coptic Orthodox Church is a symbol of faith, and their recent attacks have caused widespread grief and suffering.

The Heads of the Churches in Jerusalem condemned the occupation of the Little Petra hotel by a Jewish radical group. The ownership of the hotel has been in dispute since 2004, and the two groups are engaged in a legal battle over its ownership. In the meantime, the Heads of the Churches in Jerusalem have repeatedly warned against illegitimate acts by extremist groups. This latest round of violence in Jerusalem is not the first time Christians and Jews have clashed in the Holy Land.

Transsubstantiation in the Orthodox Church

orthodox church transubstantiation

Transsubstantiation is the practice of converting one substance into another. This is a single act performed through the prayers of the entire Church. While it may be a novel concept, it is not a new one. The Catholic Church, for instance, rejects this practice. The Orthodox Church, on the other hand, insists on its importance. While this practice is a novelty, it is nevertheless rooted in the Orthodox tradition.

Transsubstantiation is the conversion of one substance into another

Transsubstantiation is a concept in the Christian religion that describes the conversion of one substance into another. In the Eucharistic rite, this process is used to transform the bread and wine into the body of Jesus Christ. It is an expression of the belief that God transforms these substances into his own body. In the Catholic church, the process is called “transubstantiation.”

Transsubstantiation is an important doctrine in Christianity and a central part of the Christian faith. It is a key element in the Christian worldview, affirming that God is Creator, and that creation is created by Him. Transsubstantiation is a concept that has been debated for many centuries. It is, however, a foundational doctrine for the Christian faith.

It is performed by the prayer of the whole Church

In the Eucharistic liturgy, the Lord’s Prayer is the central prayer, and it reveals its efficacy and full meaning. Placed between the anaphora and the eucharist, it sums up the petitions that Christians make to the Father. In short, the prayer knocks on the door of the banquet of the kingdom and reveals the true nature of the Church.

Often, the prayer of the whole Church is called the “Prayer of the Whole” and includes many other forms of worship. The prayer of praise incorporates other forms of prayer and lifts up praise to the Creator of all things. In the Bible, St. Luke emphasizes the prayer of praise by praising the wonders of Christ. In the early Church, St. Paul taught the early Christians to pray in this manner.

It is a single action

The word “transubstantiation” has several meanings in the Catholic and Orthodox churches. The Latin term metousiosis means “transformation” or “transmutation” while the Greek word metastoicheiose means “change.” Both terms describe the same process of change, but they have different meanings. In this article, we will look at how the two terms are used.

Transubstantiation is a term used to describe the transformation of bread and wine into Christ’s body. Although there is no scientific explanation for transubstantiation, some Orthodox believe that the bread and wine are the real body and blood of Christ and that they are not changed from their physical appearance. The Holy Spirit performs this change. Orthodox believe that the bread and wine are the body and blood of Christ, and they know that the bread and wine they eat are the true body and blood of Christ.

It is an innovation

Transsubstantiation is an invention in the orthodox church, but not all Lutherans believe that bread and wine are the bodies of Christ. Some Lutherans do not believe that bread and wine become the bodies of Christ intrinsically or remain the bodies of Christ after the liturgy ends. The other camp of Lutherans believes that transubstantiation occurs only when bread and wine are infused with the Holy Spirit.

The church in the West has introduced the phrase “filioque” into the Creed, an error that has no biblical precedent. The phrase is also a modern invention that introduces the strange teaching that the Holy Spirit has two sources, the Father and the Son. This practice denies the unity of God and contradicts the doctrine of the Trinity. It is also a modern innovation, with no historical precedent.

It is traditional

The term “transubstantiation” has become widely used in today’s Christian world. The term refers to the change in substance from bread and wine to the body of Jesus Christ. It has become a popular term in recent years, but it is not exclusive to the West. In fact, it was adopted by many Protestant denominations, including the Catholic Church. While orthodox churches are not intolerant of apostates and heretics, they do recognize that a change in substance does happen when the bread and wine are used in the Eucharist.

In the Greek language, metousiosis, the process by which bread becomes the body of Christ, is called transubstantiation. In the Latin (Roman Catholic) Church, this practice is known as transubstantiation. Orthodox churches do not practice the practice, but have long held that it is a fundamental part of the Christian faith. As long as it is done correctly, the process of transubstantiation is legitimate in the Orthodox Church.

It is controversial

The doctrine of transubstantiation is controversial in the Orthodox Church, as it contradicts many of the traditions and beliefs of the Christian faith. The Greek word transubstantiation means “to change” or “to transform into another substance.” It is also used in the Latin (Roman Catholic) Church, but the Orthodox Church doesn’t consider it a valid doctrine. Nevertheless, it is commonly practiced.

While the term “transubstantiation” is used by the Orthodox Church, it’s not strictly necessary. The actual change takes place during the Epiklesis or Liturgy. Many Orthodox Christians, however, reject the term, preferring a more common and simpler word. In any case, Orthodox Christians aren’t interested in the scientific “how” of transubstantiation, preferring to leave the process in mystery.

What Foods Are Forbidden During the Orthodox Church Fasting Calendar?

orthodox church fasting calendar

If you’re looking to observe the Fast of the Apostles or another specific day of the year, you may wonder what foods are forbidden during the orthodox church fasting calendar. Here are some helpful hints:

Foods forbidden in orthodox church fasting calendar

There are several periods of fasting during the Orthodox Church year. Generally speaking, fasting rules are based on the Church’s cycle of feasts, as found in the Typikon. Other fasting periods include Great Lent, Apostles’ Fast, Nativity Fast, and Dormition Fast. These periods can also be divided into two parts, one lasting forty days, and the other only lasts one day.

The fasting calendar of the Orthodox Church has specific times when a particular type of food is forbidden. However, all fasting disciplines are not created equal. There are many exceptions to these rules, and the Orthodox Church has always exempted small children, nursing mothers, and those with physical conditions from fasting. Those who are non-religious or live in households with non-Orthodox members may find it difficult to fast. For these people, a compromise is advisable.

The practice of fasting developed slowly with the observance of feasts. The early Christians had Jewish backgrounds and inherited Jewish traditions of fasting on Tuesdays and Thursdays. By incorporating the fasting calendar into their worship, the Christians gave fasting a new meaning. They moved the fasting days to Fridays and Wednesdays, owing to the Jewish conspiracies against Christ. Fasting on these days is an excellent opportunity to reflect on your faith and seek forgiveness of past sins.

Intermittent fasting

Orthodox Christians may be interested in more disciplined forms of fasting. These days, fasting can be as simple as avoiding certain foods for a period of time. However, some fasting also involves abstaining from marital relations, limiting entertainment, and refraining from evil thoughts. Generally, there are three types of fasting that are practiced by Orthodox Christians.

Studies have shown that abstention from animal products and reduced intake of saturated fat and cholesterol are beneficial to health. Various studies have also demonstrated that these fasting periods reduce biochemical and obesity indices. Nuns’ diets, for example, contain low levels of cholesterol and saturated fat, and are high in fiber and antioxidant vitamins. Their consumption of fruit and vegetables is also high, a fact that could be attributed to the nuns’ diets.

The purpose of fasting is to exercise the Spiritual fruit of moderation, and to avoid the sins of gluttony and drunkenness. While many days are allowed in the Orthodox fasting calendar, excessive consumption is harmful, and even worse when it happens often. In addition, it’s important to remember that overeating is a common temptation during non-fast days, and repeated overeating will lead to a distorted state of mind.

Paschal fast

Breaking the fast for the Holy Week marks the end of the Lenten penitential season, which ends with the Easter Vigil Mass. Traditionally, the Great Lent, which coincides with the hungry gap in the northern hemisphere, is observed by Orthodox Christians as a period of abstinence from certain foods. The feast of Unleavened Bread is observed on Nisan 14, the full moon of the Hebrew calendar, on the eve of Pascha.

The great lent is a tremendous spiritual exercise, lasting forty days in some churches and even 56 days in others. It is distinguished by its uncompromising holiness. Orthodox Christians spend their time more in prayer, confessing, forgiving, kindness, and humility. These practices, combined with holy traditions and scriptures, allow the faithful to experience God’s ultimate grace. In this way, the fasting season is a time of true spirituality.

Apostles’ fast

The Apostles’ fast, also called the Fast of the Holy Apostles or the fast of Peter and Paul, is a observance for Christians. It is observed by the Eastern Orthodox, Oriental Orthodox, Reformed Orthodox, and Eastern Catholic Churches. The fast has different meanings for Eastern Orthodox Christians, but it is commonly observed by those who believe in the Apostolic Fathers. Here’s a closer look at this fast.

The Apostles’ fast begins on June 16, and lasts for 13 days, from the Sunday following All Saints’ Day to the feast of the Apostles on June 29. This Christian fast is an opportunity to commemorate the life of St. Paul, and it is often observed in conjunction with the feast of St. Peter and St. Paul on June 29. The Apostles’ fast ends on June 30, but it may last for eight to forty-one days depending on the Pascha date.

The Orthodox Church Explained

orthodox church explained

What is the Orthodox Church? This article will discuss the basics of the faith, including Theology, Sacraments, Saints, Monasticism, and other elements that distinguish the Orthodox Church from other Christian denominations. We’ll also touch on the beliefs of the orthodox Church, and how these beliefs apply to everyday life. Listed below are some of the main concepts of the Orthodox Church. If you are confused about these ideas, read on!


Theology of the Orthodox Church is a collection of teachings concerning God and human life. Theology has a great deal to do with pastoral issues and spiritual life. In the first eight centuries of Christianity, Orthodox Christians struggled with the nature of the Trinity, the Incarnation, and the relation between human life and the divine life. Today, the Orthodox church is one of the most diverse communities in the world.

Theology is a complicated, lengthy process, with a variety of trends convergent on its agenda and shape. The historical development of theology in Greece is described in this article. In the course of its development, it reflects a variety of perspectives, forming a unique synthesis of ancient and contemporary traditions. It also provides an insightful and critical account of current theological trends. In a nutshell, it outlines the most significant changes in Orthodox theology since the early nineteenth century.


The Eastern Orthodox Church is a worldwide Christian denomination spread throughout Eastern Europe and the Middle East. The Orthodox Church has no chief or national patriarch, but recognizes the Roman pope as a patriarch among equals. According to Orthodox beliefs, the Holly Spirit only comes from God, and he is the one who embodies this spirit. Orthodox Christians believe in the sanctity of the Holy Spirit, and that he is the sole source of the power to bring about salvation.

The sacraments are personal means of grace for Christians. Priests use Christian names to administer them. Early Orthodox writers differed as to how many sacraments were considered necessary. For example, John of Damascus listed two; Dionysius the Areopagite listed six; and Joasaph, Metropolitan of Ephesus described ten. The sacraments are a combination of outward visible signs and spiritual grace. Even blessings are sacramental.


The Saints of the Orthodox Church are men and women of faith who have gone before us and shown exemplary character. Their lives have been sanctified, glorified, and blessed in this world, and in the next. They are accepted into the bosom of God after their death, and many have received special gifts from God that they use to pray and intercede for the living. But what makes a Saint?

For the first ten centuries of the Church’s history, there was no canonization process. Whether someone was considered a Saint, a Martyr, or a good person, was left to the judgment of Orthodox clergy and laity. Nevertheless, the Saints of the Orthodox Church list the true Martyrs and Saints. Secularized churches deliberately distort this list.


In the Orthodox Church, monasticism is a way of life that focuses on total devotion to God. Among its founders were the holy Forerunner of Lord John, the prophet Elijah, and the Most Pure Virgin Theotokos. The monks who lived in these communities were examples of total devotion. This kind of devotion, called asceticism, is still practiced today.

In the Orthodox Church, there are two types of monasticism. Either type of monasticism has its own set of requirements. While the first type is characterized by total seclusion, the second type focuses on the body and spirit. Both types of monasticim may receive holy Eucharist. This distinction is significant for the Church, which has a history of many conflicts and scandals.

Conflicts with the state

In recent decades, the orthodox church has fought a tumultuous dance with the West over the definition of its relationship with the secular, rationalist and liberal world. Its split along old ethnic and national lines has not only undermined its credibility but also its power. It has lost the trust of the lay population and has faced a variety of problems. In this article, we examine some of the key issues in the conflict.

Russia and the ROC are at odds over Ukraine. The Ukrainian Church is pursuing autocephaly, which would give it autonomy. The Russian Orthodox Church, on the other hand, argues that it is not a sovereign state. However, the Russian Orthodox Church is using Ukraine’s claim to independence as a tool to legitimize its own regime and influence the government of neighboring Eastern Orthodox countries.

Patriarch Kirill and the Ukrainian Orthodox Church

orthodox church and Ukraine war

In an article for The Guardian, I discuss Patriarch Kirill’s pro-war stance and what the Ukrainian Orthodox Church has said. This is the first of a series that will examine the Patriarch’s stance and the reaction of the Church. The Patriarch’s pro-war stance has been met with a mixed reaction from the Ukrainian Orthodox Church. However, there is some common ground.

Patriarch Kirill’s pro-war stance

A growing number of religious groups are criticizing Russian Patriarch Kirill’s pro-War stance, despite his steadfast support of President Vladimir Putin. A recent sermon from Kirill, who leads the Orthodox Church of Russia, laid out a clear pro-Russian agenda. He backed the separatists in eastern Ukraine and even suggested that the western body of nations is waging genocide campaigns against countries that don’t hold gay pride parades.

Russia’s stance on the Ukraine war is an ideological clash, and the ROC is not aware of this. However, despite President Volodymyr Zelensky’s defense of democracy, Russia may be reshaping the world’s Orthodox Church and the international political order. The conflict in Ukraine is not about Russia capturing Ukraine, but about Russian challenge to the Western world.

Patriarch Kirill’s pro-militarist stance in the orthodox church and the Ukraine war have sparked tensions across the worldwide Orthodox Christian movement. At the beginning of the war, the Greek Orthodox Church was talking about breaking ties with Moscow. Meanwhile, the Ukrainian Orthodox Church, led by the Moscow Patriarchate, called for the trial of Kirill.

Ukrainian Orthodox Church’s response to his support

The Ukrainian Orthodox Church’s response to the war in Ukraine is somewhat vague. The UOC-MP representative took part in an ecumenical prayer for Ukraine, confirming blessings for the defense of the Motherland, and making symbolic gestures in support of the Ukrainian government. This is an unconvincing response from a church that claims to be the spiritual leader of orthodox Ukrainians and Russians.

The Russian patriarch is also not shy about his support for the war in Ukraine. Patriarch Kirill has not wavered in his support for Putin, and his Eastern Orthodox counterparts have encouraged the removal of the R.O.C. from the World Council of Churches. But while most Eastern Orthodox leaders have condemned the Russian invasion, some have spoken openly in support of the Ukrainian military effort. They have portrayed it as a Christ-like act, and some Orthodox clergy, such as Borys Gudziak, have described it as a sacrifice of their lives for a greater good.

The UOK patriarch has also called on the ROC to recognize the independence of the Ukrainian Orthodox Church. He has referred to the war as “invasion” and called on Russia to stop it. The ROC’s response to his support for the war in Ukraine is expected, but it is a slap in the face of the ROC’s position on the matter.

Ukrainian Orthodox Church’s response to Patriarch Kirill’s stance

Patriarch Kirill’s support of the war in Ukraine has provoked an ire from the Ukrainian Orthodox Church, the head of the Ukrainian state’s religious community. The Russian Orthodox Church is considered the spiritual glue of the “Russian World,” a concept formulated by President Putin and based on a shared religion, language, and cultural heritage. It also provides the institutional basis for a loose empire, with the reconquest of Ukraine seen as a key goal.

However, it is clear that Patriarch Kirill’s decision to distance the ROC from recent developments in Ukraine has increased the negative perception of the ROC within the Ukrainian public. In addition, the ROC is perceived increasingly as a political instrument, whose close ties with the Kremlin have contributed to this perception. In addition to harming the ROC’s image and its relationships with the Russian Church, Patriarch Kirill’s stance also casts the UOC-MP in an unfavorable light.

The Moscow Patriarchate has long aspired to the historical primacy of the Orthodox Church, and sees itself as the successor to the Eastern Christian tradition. In order to avoid fueling Ukrainian Orthodoxy outside of Moscow, Patriarch Kirill stepped back from formal mechanisms for granting autocephaly to non-canonical Ukrainian Churches.

Orthodox Church Flag and Patriarchate of Jerusalem Symbols

orthodox church flag

The orthodox church flag has several characteristics that set it apart from other religious organizations. It features the Byzantine eagle and the Xi Rho symbol. In this article, we’ll explore what those symbols mean and how they are represented on a flag. We’ll also discuss the Patriarchate of Jerusalem’s flag and some of the most famous icons in the Christian faith. Read on to learn more!

Byzantine imperial flag

The Byzantine imperial flag for the orthodox church is a red and white shield with a golden, double-headed eagle and a yellow cross. The inscription on the shield is “In hoc signo vinces,” in Greek. The flag of the Orthodox Church of Greece is similar to that of the Patriarchate of Constantinople, but is in a slightly different format.

The Byzantine eagle, a symbol of unity between the state and the Church, is the most famous emblem of Orthodoxy today. This eagle, which was the symbol of the Palaiologos dynasty, was the only Greek-speaking “Roman” dynasty to rule from Constantinople. The Palaiologos dynasty recaptured the city from the Crusaders in 1261 and stayed on the throne until 1453.

The Byzantine imperial flag was a traditional symbol of the Byzantine Empire. The red and gold eagle with a crown is depicted on the golden field. It is often flown over the monasteries of Mount Athos and various Greek Orthodox Church parishes in North and South America. It has become an icon of Orthodox Christianity and is displayed in museums. The Byzantine flag is more common in Greece than in the Byzantine Empire, though there are not many remaining examples of it outside of museum exhibits.

Byzantine eagle

The Orthodox Church of Greece uses the symbol of the double headed eagle on a gold lavarum. The eagle’s head carries a scepter and an unsheathed sword. The arms of the ruling Palaiologos family (1258-1453) are also on the eagle’s back. The eagle’s body is outlined in black.

The Byzantine eagle is a symbol that represents the ancient Byzantine Empire. The symbol is a black double-headed eagle with a crown above or between its heads. The flag is flown over monasteries on Mount Athos and in many Greek Orthodox churches in North and South America. While its origins are unclear, many people assume the double-headed eagle is the Byzantine eagle that is on the flag of the Autonomous Greek Orthodox Church.

The double-headed eagle is the product of a complex history. The first known double-headed eagle flag was created by the Emperor Komnenos in the fifth century AD. This icon was influenced by local superstitions and ancient depictions of a giant eagle with two heads that would steal livestock and kill its owners. In response, Komnenos used the double-headed eagle as a symbol to protect the eastern and western borders of his empire.

Xi Rho symbol

The Xi Rho symbol on the orthodox church flag refers to the resurrection of Christ. The symbol was adopted by Constantine as the monogram of the orthodox church, and is found on the flags of several Christian denominations and missions, including Maryknoll and the Church of Uganda. The symbols are often called Chrismons. Constantine used the cross as a talisman against his enemies, and the symbol came to symbolize Christianity in the eyes of the world.

The Xi Rho symbol appears on flags of several Christian denominations, but is most commonly used on the Greek Orthodox Church. The symbol consists of the Greek letters ‘Barth’ and ‘lms’, and a gold cross superimposed on the first quarter of the flag. Other patriarchates use the symbol, which consists of two crossed keys. Xi Rho is also present on flags of some of the largest Christian denominations in the world.

Patriarchate of Jerusalem

The Symbol of the Greek Orthodox Patriarchate is seen on the flag of several Orthodox churches. The Patriarchate of Jerusalem is the church that owns most of the land in Jerusalem. The ‘O’ in the Patriarchate’s symbol stands for the Greek word “tomb”, which represents the sacred burial site of Jesus. It also represents the Greek nation. Traditionally, the Patriarchate of Jerusalem was a part of the Roman Empire, but it has now been a part of the Orthodox Church.

The Patriarchate of Jerusalem was established in the first century AD. The city became the seat of the Eastern Orthodox Church in the Holy Land, which includes the countries of Israel, Palestine, Jordan, and the St. Catherine’s Monastery in Mount Sinai. Its Patriarchate dates back to the 1st century, and ranks fourth among the nine patriarchates in the Eastern Orthodox Church.

Orthodox Church Service

orthodox church service

Before you get started with your first Orthodox church service, you’ll want to learn a little bit about what to expect. Let’s discuss Iconostasis, Sacred space, and Prayers and Rituals. Then we’ll move on to the actual service itself. After you learn about these three key elements, you’ll be well prepared to lead your own service. And when you do, you’ll be sure to leave feeling more spiritual afterward.


The iconostasis is an important architectural feature of an Orthodox church. It is a screen adorned with icons, and it separates the sanctuary from the nave, or congregation, area. Icons were used in Christian churches from ancient times, and the iconostasis is not only aesthetically pleasing, but has a profound spiritual and liturgical significance. Read on to learn more about icons on the iconostasis and its role in Orthodox worship.

The Archangel Michael is the most common icon of this type, and is often displayed on the doors of the deacons. Angels mystically participate in Orthodox worship on earth, and this icon represents the leader of angels. The Greek letters on the Archangel Michael’s halo are the same as the letters “Altas”, which stand for “Archangel of the Lord.”

Sacred space

During an orthodox church service, the altar and the sanctuary are separated by the iconostasis. The iconostasis derived from the ancient practice of placing icons on the low wall of the sanctuary before it was built, but in time it became a permanent standing wall. The iconostasis can be elaborate or very simple. During the service, there are three entrances, the Deacon Doors on either side of the center entrance, and the Royal Door. Sometimes, curtains are placed over the Altar to conceal it during the service.

This structure has a profound influence on how worshipers experience the sacred space. The high altar bar predetermines the loci, or direction of sight, of those attending the service, reducing their acoustic involvement. Worshipers’ paths are redistributed as a result, creating the main drama of attendance. The trajectory of visitors synchronizes with the perimeter of the church. The high altar bar has a profound effect on the way the audience perceives the sacral space.


The prayers of the Orthodox Church start with the blessing of the kingdom. Those who attend the service should be early to give themselves ample time to pray and prepare. The priest will then call the people to the back of the church to make room for the next set of prayers. The priest will then lay his right hand on the head of the Candidate. The prayer is followed by the blessing of the bread. There are different types of prayers for different kinds of services.

The priest prays to the Lord, the God of truth, His Only-begotten Son, the Holy Spirit, and the Holy Orthodox Church. He gives thanks to the Lord for preserving his people and establishing the new commonwealth. These prayers are meant to encourage Orthodox Christians to continue the work of God. They are composed of many parts that should be prayed before the service begins. The order is simple and effective.


In the Orthodox church, the main focus of a service is the Eucharist. This is the time when the priest, assisted by the deacon, prepares the bread and wine for the liturgy. This service has grown to be a full-fledged ritual, complete with symbolism. Although different Orthodox churches may have slightly different rituals, the outline of each service is similar.

Arrive early. Those arriving late may want to observe the rituals as they unfold. If there are certain events taking place during the liturgy, they are not allowed to enter until after the priest has censed the icon. People also shouldn’t enter the church during the Anaphora prayers or the blessing of the kingdom. Guests should enter the church quietly. While they’re waiting, they should avoid talking with the congregation, and they shouldn’t sit in the social hall or kitchen until the end of the service. This will rob them of the blessing. Afterwards, they should bow and bless themselves.

Divine Liturgy

The Divine Liturgy is the central part of an orthodox church service. The Liturgy begins with a prayer by the priest. The priest wears vestments that indicate his role as a priest. Before the Liturgy begins, the priest prepares the bread and wine. Members of the congregation make the leavened loaves of bread and wine. The elements are then brought to the priest before the service, where the names of people are remembered.

The main point of the Liturgy is that it unites the whole Church. It is not a private act of personal piety, prayer service, or sacrament, but the official action of God’s Church. At its core, the Divine Liturgy is a celebration of Christ’s Resurrection and communion with God the Father. As such, it is not a penitential or mournful action, but a mystical manifestation of God’s eternal kingdom.

Does the Orthodox Church Allow Cremation?

If you are a believer in the Orthodox church, then you must be asking yourself: Does the orthodox church allow cremation? Cremation is prohibited, since it violates the chrismation ceremony, which occurs at the beginning of a person’s life. But, there is another way to bury your loved one, and that is through traditional burial. Chrismation is another popular method of burial.

does the orthodox church allow cremation


Jewish tradition has permitted disinterment of the dead in some cases, notably when a family is unable to afford the costs of a permanent burial. Some rabbis have even allowed reinterment for the sake of the deceased’s benefit. However, most cases of reinterment involve problems associated with a temporary burial, such as having to move a body to a safe location. This can cause a significant amount of pain for surviving relatives.

The Reform Movement has made the practice of disinterment acceptable. Two rabbis from different denominations testified in favor of disinterment, including Rabbi Kaufmann Kohler of the Reform Movement and Rabbi Rudolf Plaut of the Orthodox Church. Despite these challenges, the court has ruled in favor of disinterment, and has endorsed it in its official publication. There are many other examples of disinterment in Jewish tradition.


You may have heard of Orthodox Christians who have taken their own lives and have left instructions in their wills that they want to be cremated. While the Orthodox Church doesn’t support cremation, there are other reasons it is against the Church’s teachings. If your loved one was an Orthodox Christian, you must follow the laws of the Church when it comes to death. Listed below are some of the major considerations.

First of all, the Christian Orthodox Church does not encourage cremation. This is because it denies the value of the human body and disrespects the body as a creation of God. As such, the Orthodox Church holds that the body of Christ was buried and died on the cross, and all Christians are called to follow a holy life similar to that of Jesus Christ. However, there are some exceptions to this rule. Cremation is only allowed if the deceased body is present at the funeral and the cremation takes place after it.

Traditional burial

Cremation is not considered a grave sin in the Orthodox Church. The Russian Orthodox Church believes that God can raise the dead from any element, even from death. While cremation is not a grave sin, it is a grave sin to inter a deceased Christian in a cremation cemetery. A Christian’s funeral service must be performed in a church in accordance with Orthodox principles.

In fact, cremation has become a very popular way of interring the deceased. However, many Orthodox Christians are not aware that cremation is against the faith. In fact, some have even left their wishes to be cremated in their wills. These people are illiterate when it comes to the sanctity of the human body, and may not understand the meaning behind this decision. This is not to say that cremation is a bad idea.


Chrismation in the Orthodox Church is an initiation rite for Christians who have been baptized in the name of the Father, Son, and Holy Spirit. It is usually administered at the same time as baptism. Those who are converting from another Christian confession must undergo the rite of baptism in the Trinitarian formula as well as chrismation before receiving Holy Communion. The practice varies from Christian denomination to Christian denomination.

The word “Christian” is intimately connected to “Chrismation” in the Orthodox Church. Chrisma is a derivative of Christos, the Greek word for “anointment.” Thus, St. Cyril of Jerusalem stated that Christians are “anointed.”

Those who left the church who chose to be cremated

One of the last bastions of Christian burial is the Orthodox Church. Many Catholics and Protestants do not agree with cremation. Orthodox Christians, however, strongly condemn it, and are against it. Here are some reasons why. One is that cremation is not considered acceptable or trendy in Orthodox society. Another is that it is not as traditional as a Christian burial. For more information, visit the Orthodox Church website.

While many people choose cremation over burial, it remains highly controversial. The Orthodox Church discourages it, citing that it violates the doctrine of the general resurrection. However, the practice of cremation is not condemned in the Church’s canons. However, it is forbidden in the Eastern Orthodox Church. This practice is not allowed in Serbia. It is also not recognized in the Church by many Eastern Orthodox Christians.

The Orthodox Church of America

orthodox church of America

The Orthodox Church of America is a worldwide Christian denomination. Its members are independent bishops in Texas, California, Great Britain, and the Philippines. Its ministries include hospices, prisons, military organizations, and veterans organizations. Its English-language translations are used as pastoral needs dictate. Its mission statement states that “we are a people of God, a family of believers, and an extension of the Body of Christ.”

Patriarch Wolodymir I

In the early twentieth century, the American World Patriarchates – sometimes referred to as the American Patriarchates – were an international autocephalous movement of Orthodox churches in the United States. In 1965, a group of American Orthodox priests, including Byelorussian priest Uladyslau Ryzy-Ryski, ordained Patriarch Wolodymir I and incorporated the Orthodox Church of America (OCA). During this time, they welcomed people who were seeking an authentic Orthodox Catholic Church.

During this time, the AOCC and the Ukrainian Patriarchate maintained communion with each other. In 1965, Patriarch Wolodymir I consecrated Father Ryzy-Ryski to the Sacred Episcopate as Bishop of Laconia. During the 1970s, the AOCC and the OCNA formed a council to discuss upcoming church events.

Patriarch Walter M. Propheta

Patriarch Walter M. Propheta, the presiding bishop of the Orthodox Church of America, was born in 1923 and died on November 11, 2001. He was born a Christian and raised in Tennessee. The Orthodox Church is one of the world’s largest, and has been a leading force in American culture for more than a century. In his sermons, he stresses that Orthodoxy is the Body of Christ and is based on Christ and the Holy Spirit.

The papacy of the Orthodox Church of America was founded by Christian I, the second Patriarch of the Americas. He reposed in Christ on December 25, 1984. The Patriarchate of the Americas is composed of two dioceses: the Eastern Orthodox Church of the United States and the Ukrainian Orthodox Church of Russia. There are also many smaller churches in the U.S. and in Canada.

Patriarch George Matsoukas

Among the many issues facing the Orthodox Church today is how to achieve unity. While a great majority of Orthodox Christians share a common faith, a great many are divided by ethnic traditions, and the role of the laity is unclear. The June meeting in Switzerland is the culmination of decades of preparation for the Great Council of Orthodox bishops, which is expected to solve the hodgepodge of churches in North America.

George Matsoukas, the president of the Orthodox Christian Laity (OCL) from 1992 to 2007, is involved in the sacramental life of St. Catherine Greek Orthodox Church in West Palm Beach. He also serves as the executive director of the Orthodox Christian Laity (OCL), a non-profit organization comprised of clergy and laity in the United States. He is an active member of AHEPA, serving as the past president of Chapter 18, and the secretary of the mission’s council. He is also active in the community in his hometown of West Palm Beach.

Archbishop Steven A. Kochones

Archbishop Steven A. Kochones, of the American Orthodox Catholic Church, is the fifth bishop of the Church. He was born and raised in the Greek Orthodox Archdiocese of North and South America. However, as a young man, he left his church and became a minister in the Independent Assemblies of God, a Protestant denomination of pentecostal faith. In 1992, he returned to his Orthodox faith and was ordained as an archbishop of the Church of the Holy Cross.

The Orthodox Church of America has a number of schismatic denominations. The Albanian Orthodox Diocese was established in 1950. It is part of the Standing Conference of Canonical Orthodox Bishops of the Americas. As of 2001, the diocese reported 2 parishes, 1,300 members, and two priests. The Orthodox Church of America (OCA) has an apostolic succession and is Orthodox in faith.

Patriarch George Winslow Plummer

Founder of the Society of Rosicrucians in America, Patriarch George Winslow Plummer was a prominent figure in the American Orthodox community. He founded the Mercury Publishing Company, which published a quarterly publication called “The Mercury”. Moreover, he was a member of several Rosicrucian groups and became interested in esoteric Christian mysticism. After his consecration, Plummer founded the Seminary for Biblical Research and published Christian Mysticism.

He also held various positions within the Rosicrucian Order. In 1936, he consecrated Theodotus Stanislaus de Witow as bishop and on January 30, 1944, he appointed Roy C. Toombs as bishop. The name “Theodotus” refers to the saint who had been ordained as a bishop by the Holy Orthodox Church of America.

Does Orthodox Christianity Have a Pope?

So, you’re wondering, does orthodox Christianity have a pope? You’re not alone. The question often begs the question “why?” Both are globalized religions that have one liturgical language. But why is the church dominated by one pope? And how does orthodox Christianity differ from Catholicism? In this article, we will answer both questions. In the end, we’ll see which one is most universal and which is more localized.

Orthodox Christianity

The Eastern Orthodox Church views death as unnatural, and the separation of the body and soul as the result of the Fall of Man. The church membership includes both the living and dead. All persons in heaven are saints, but only those of distinction are recognized as such. As a result, the pope and bishops are considered to be instruments of the Holy Spirit. Eastern Orthodox doctrines must remain unchanged in order to avoid heresy. In addition, they warn against the introduction of human traditions connected to Christ’s doctrines.

Although Catholics consider the pope infallible in matters of doctrine, Orthodox Christians do not. The pope, as the head of the Roman Catholic Church, has administrative authority, unlike the Orthodox Church. As the earliest church councils affirmed, the Orthodox Church has never been subject to the administrative authority of the Pope of Rome. As such, the title “pope” embodies both papal primacy and infallibility, which are opposed to the Catholic church’s view of bishops as mortal.

Orthodox Christianity has a pope

There is an interesting difference between the Catholic Church and Orthodox Christianity. Both of these churches have a pope as their head of state, but the role of the pope varies widely in each denomination. Nevertheless, there are many similarities between the two denominations. In addition, each one follows a different doctrine. The official name of the Orthodox Catholic Church is Eastern Orthodoxy. This denomination has adherents primarily in Eastern Europe, Africa, and the Balkans.

The title “Successor of the Apostles” relates to the Roman Catholic doctrine that the Pope is the first among equals and holds the primacy of the Church. The papal claims to be the supreme head of the Church are of later origin. In contrast, the title “Supreme Pontiff” was originally used by pagan emperors of ancient Rome and was not rejected when Constantine converted to Christianity. Orthodox Christianity should establish a strategic alliance with the Catholic Church.

Orthodox Christianity is more globalized than catholicism

One question people often ask is whether orthodox Christianity is more globalized than catholicism. While both religions practice the same belief system, their practices differ in many ways. For example, in the case of Christianity, the emphasis is more on the worship of God than on the veneration of icons. In addition, orthodox theologians believe that icons are not objects of worship but objects of veneration.

Orthodox Christians consider Jesus Christ the head of the Church, while the Roman Catholic Church is led by the Pope, who uses the title of Vicar of Christ. While Jesus Christ is the head of the church, the Pope claims to represent Christ in his role as the Vicar of Christ. The Catholic Church began with the apostle Peter, who was given authority over the entire Church by Christ. He passed the authority on to his successors and disciples, who subsequently became bishops of Rome. While the Pope’s status has embodied the primacy of the Pope and the infallibility of the church, in Orthodox Christianity all bishops are mortal and have limited authority.

Orthodox Christianity has a single liturgical language

The liturgical language of Orthodox Christianity is quite distinct from that of other Christian denominations. Unlike other religions, it is based on a single set of texts. The liturgical language is a common and uniform form of worship in the Orthodox Church. In its homily, the priests sing the same texts. In addition, the liturgy consists of a single continuous song.

The Orthodox Church is strict about fasting before Communion. Fasting means that nothing can be eaten after midnight. Exceptions are granted by Father Confessor, who grants dispensations for fasting before Communion. Before receiving Holy Communion, people are encouraged to read the prayers of consecration and retire early from work or other social engagements. Children are asked to pray to their parents for forgiveness before coming to church.

In addition to speaking a single language, the Orthodox Church also recognizes that different denominations have their own languages. The liturgical language of Orthodox Christianity differs from that of Protestant denominations, such as Roman Catholics. While Protestants tend to use various dialects of English and Latin, Orthodox Christians speak one language. In addition to this, many Orthodox churches speak a single liturgical language.

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