THE MARIAMITE ORTHODOX FATHERS
Community Of Mary
about us
Welcome to the Official Website of The M,ariamite Orthodox Fathers Community of Mary, we are a monastic community of priests and brothers that focuses on Eastern Orthodox Church Tradition, Evangelization, and Social Justice, with a strong emphasis on Mary as a model. Our model in life is following the Theotokos example of Purity, Faith, and Service.
Our members live a simple lifestyle in the community, serve the poor, and resist social injustice. We are grounded in the Gospel, prayer, and the Christian faith.
The Mariamite Orthodox Fathers, is a self-governing autocephalous (or self-headed) Society headed by an Archbishop who is its Primate.
We consider ourselves united and unified with our other sisters Eastern Orthodox Churches through; Scripture, Doctrine, Holy Tradition, the Seven Ecumenical Councils, Seven Sacraments and the teaching of the Church Fathers.
Our Eastern Orthodox Tradition places us within the One, Holy, Catholic and Apostolic Church of God. Our theology is based on the Nicene Creed, the Seven Sacraments, Holy Tradition and the Teaching of the Church Fathers.
We draw on the rich Eastern Orthodox Tradition of the Holy Church spirituality to help ourselves and others to discern God’s presence in our lives. As contemplatives in action, we bring this spirituality into the wider human context as we strive for social justice, charity work, peace, education, dialogue and Church unity.
Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the goal of its members is to embrace a way of life which, by Profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.
We are dedicated to Christian evangelism. Our mission is to bring together all faithful into a unified and coordinated effort, to spread the truth of the faith in our modern time, in other words; Christianity in the 21st Century. We live in the world and pray for the world; we don’t leave it.
ORTHODOXY
Eastern Christianity
The Orthodox Church embodies and expresses the rich spiritual treasures of Eastern Christianity. It should not be forgotten that the Gospel of Christ was first preached and the first Christian communities were established in the lands surrounding the Mediterranean Sea. It was in these eastern regions of the old Roman Empire that the Christian faith matured in its struggle against paganism and heresy. There, the great Fathers lived and taught. It was in the cities of the East that the fundamentals of our faith were proclaimed at the Seven Ecumenical Councils.
The spirit of Christianity which was nurtured in the East had a particular flavour. It was distinct, though not necessarily opposed, to that which developed in the Western portion of the Roman Empire and subsequent Medieval Kingdoms in the West. While Christianity in the West developed in lands which knew the legal and moral philosophy of Ancient Rome, Eastern Christianity developed in lands which knew the Semitic and Hellenistic cultures.
While the West was concerned with the Passion of Christ and the sin of man, the East emphasized the Resurrection of Christ and the deification of man. While the West leaned toward a legalistic view of religion, the East espoused a more mystical theology. Since the Early Church was not monolithic, the two great traditions existed together for more than a thousand years until the Great Schism divided the Church.
Today, Roman Catholics and Protestants are heirs to the Western tradition, and the Orthodox are heirs to the Eastern tradition. Orthodox Christians of the Eastern Churches call themselves Orthodox. This description comes to us from the fifth century and has two meanings which are closely related.
The first definition is “true teaching.” The Orthodox Church believes that she has maintained and handed down the Christian faith, free from error and distortion, from the days of the Apostles.
The second definition, which is actually the more preferred, is “true praise.” To bless, praise, and glorify God the Father, Son, and Holy Spirit is the fundamental purpose of the Church. All her activities, even her doctrinal formulations, are directed toward this goal. Occasionally, the word Catholic is also used to describe the Orthodox Church. This description, dating back to the second century, is embodied in the Nicene Creed, which acknowledges One, Holy, Catholic, and Apostolic Church.
From the Orthodox perspective, Catholic means that the Church is universal and also that she includes persons of all races and cultures. It also affirms that the Church has preserved the fullness of the Christian faith. It is not unusual for titles such as Greek, Russian, and Antiochian to be used in describing Orthodox Churches. These appellations refer to the cultural or national roots of a particular parish, diocese, or archdiocese.
Diversity in Unity
The Orthodox Church is an international federation of patriarchal, autocephalous, and autonomous churches. Each church is independent in her internal organization and follows her own particular customs. However, all the churches are united in the same faith and order.
The Orthodox Church acknowledges that unity does not mean uniformity. Some churches are rich in history, such as the Church of Constantinople, while others are relatively young, such as the Church of Finland. Some are large, such as the Church of Russia, while others are small, such as the Church of Sinai. Each Church is led by a synod of bishops.
The president of the synod is known as the Patriarch, Archbishop, Metropolitan, or Catholicos. Among the various bishops, the Ecumenical Patriarch of Constantinople is accorded a "place of honour" and is regarded as "first among equals." In America and Western Europe, where Orthodoxy is relatively young, there are a number of dioceses and archdioceses which are directly linked to one of these autocephalous Churches.
The word “orthodox” literally means “right praise.” And this is very important for modern Christians to understand because it implies something more than simply right belief. Orthodoxy involves right belief, but it’s not simply head knowledge. You will remember the accounts in the Gospel when the demons rightly identify Jesus—even when he doesn’t want to be identified—as the Son of God. The demons know exactly who he is! They had right belief. But they were far from orthodox.
To be orthodox is to live into the truth of God’s full revelation in Jesus Christ. And to live into that truth, our hearts, our lives, our focus must be set on the worship of God. St. Paul pointed to this reality of a life lived in praise when he wrote to the Romans, “to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (12:1). In other words, offer to God everything that you are: your very selves, holy and acceptable. And he even calls this “spiritual worship.” Paul goes on in the next verse to tie this spiritual worship to what we might call right belief. He writes, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” Together, these verses point to “right praise.”
A few of the fundamental tenets upon which our Holy Orthodox Church functions are as follows:
The Orthodox Church has two great sources of authority:
HOLY SCRIPTURE AND HOLY TRADITION
Holy Scripture
comprises the writings of both the New and the Old Testaments. The New Testament reveals the human and divine nature of Jesus Christ, and His sacred teachings that we are charged to follow. The Old Testament is a history of the Hebrew people. It contains, among other sacred writings, the prophecies and the writings of the Prophets that foretold the coming of the Messiah. It therefore serves as an introduction to the revelation and the saving message of the New Testament.
Holy TraditioN
of which Holy Scripture is a part, includes the writings, teachings, and acts of the apostles, saints, martyrs, and fathers of the Church, and her liturgical and sacramental traditions throughout the ages, the oral tradition of the early Church, and the decisions of the Ecumenical Councils. All of this collective wisdom and experience through the centuries are combined to form this second great source of sacred authority.
THE CREED
The Creed contains the Church's basic summary of doctrinal truths to which we adhere as Orthodox Christians. It consists of the twelve articles of the Nicene-Constantinopolitan Creed, or the "Pistevo," which is recited at each Divine Liturgy as follows...
I believe in one God, Father Almighty, Creator of
heaven and earth, and of all things visible and invisible.And in one Lord Jesus Christ, the only-begotten Son of
God, begotten of the Father before all ages;Light of Light, true God of true God, begotten,
not created, of one essence with the Father
through 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.He was crucified for us under Pontius Pilate,
and suffered and was buried;And He rose on the third day,
according to the Scriptures.He ascended into heaven
and is seated at the right hand of the Father;And He will come again with glory to judge the living
and dead. His kingdom shall have no end.And in the Holy Spirit, the Lord, the Creator of life,
Who proceeds from the Father, Who together with the
Father and the Son is worshipped and glorified, Who
spoke through the prophets.In one, holy, catholic, and apostolic Church.I confess one baptism for the forgiveness of sins.I look for the resurrection of the dead,
and the life of the age to come. Amen.
THE SACRAMENTS
The Sacraments are Seven in number. They are the visible means by which the invisible Grace of the Holy Spirit is imparted to us.Four Sacraments are obligatory:
Baptism
Chrismation
(anointment with holy oil)
Confession
Holy Communion
Matrimony
Holy Orders
(Ordination)
Unction
- (anointment of the sick)
THE CHURCH CALENDAR
The Church Calendar begins on September 1st and ends on August 31st. Each day is sacred for the Orthodox Christian. The Church venerates at least one saint or sacred event in the life of the Church every day of the year. There are, however, several major feast days observed annually, and of these, Easter, or Pascha, is the most important.
THE DIVINE LITURGY
The central worship service of the Church is the Divine Liturgy, which is celebrated each Sunday morning and on all holy days. The Liturgy is also the means by which we achieve union with Jesus Christ and unity with each other through the Sacrament of Holy Communion.
ECUMENISM
While the Orthodox Church considers herself the Mother Church of Christendom, she cooperates with other churches in programs of educational, philanthropic, and social endeavors insofar as this is consistent with her theology. Orthodoxy has become a major force in the universal ecumenical movement of which she was a prime mover through the encyclical of the Ecumenical Patriarch of Constantinople in 1920.
Key Theological Orthodox Beliefs
The Trinity & Apophatic Theology
God is understood as the Holy Trinity, approached through apophatic theology (negative theology), acknowledging that God is ultimately beyond human comprehension and definition.
Christology & Theosis
Orthodoxy emphasizes the Incarnation (God becoming human) and theosis, the transformation and deification of humanity by grace, allowing humans to become by grace what God is by nature.
Scripture & Tradition
Orthodox dogma is rooted in Holy Scripture and Sacred Tradition, which includes the teachings of the Church Fathers, the decisions of the Seven Ecumenical Councils, and the liturgy.
The Church & Sacraments
The Church is viewed as the Body of Christ and an ark of safety, with sacraments (mysteries) being the primary means of communion with God.
Heaven & Hell
These are not viewed as physical places or simply rewards/punishments, but as different experiences of God’s omnipresent grace—experienced as light/joy or darkness/anguish based on one's spiritual state. [1, 2, 3, 5]Worship and Life
Liturgical Life
Theology is not just theoretical but lived, with the Divine Liturgy as the peak of theological expression.
Icons: Icons are vital, functioning as windows into the divine and representing the sanctification of matter.
Pastoral Approach
Orthodoxy maintains a strict adherence to tradition, yet often focuses on pastoral care, with a holistic view that connects theology with lifestyle (praxis).
our faith
We are part of the One Holy Catholic Apostolic Church conforms to that of the undivided Catholic Church of the first millennium of its existence. It is expressed in the ancient Symbol of Faith of the Nicene Creed, promulgated by the Council of Nicaea in AD 325 and enlarged by the Council of Constantinople in AD 381:
"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 only begotten Son of God, begotten of the Father before all ages, God of God, 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 by the Holy Spirit and the Virgin Mary; and became man; He was crucified for us under Pontius Pilate, suffered, and was buried, and the third day He rose again, according to the Scriptures; and ascended into Heaven, and is seated 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 and giver of life, Who proceed from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets, and 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".
We believe that the source of the Orthodox Christian faith is fully expressed in the Nicene Creed (based on Sacred Scripture and Sacred Tradition).
We believe that Sacred Scripture (the Bible), which comprises the Old Testament (including the deuterocanonical/apocryphal books) and the New Testament, contains God’s revelation to us, particularly that concerning His Son, Our Lord Jesus Christ, and that in matters essential to our salvation it is inerrant.
ONE THE BIBLE
We do not consider the Bible to be a source of information concerning science or any other human discipline. Its purpose is to teach us about God and about His Son Jesus Christ. It does that within the cultural environment of its time and place, hence the need for careful study to understand its message correctly.
We believe that Sacred Scripture itself is part of Sacred Tradition, that process by which God’s revelation is passed on to us from the Apostles, and unto the Church Fathers and to the unbroken succession of Bishops through the centuries. This handing on occurs through the prayers and liturgy of the Church, through preaching, teaching, catechesis, devotions, doctrines, and the Bible itself.
We believe that Church Tradition is a collection of Orthodox Christian practices and beliefs, from the earliest of days, which makes Sacred Tradition an inerrant source of God’s revelation in matters essential to our faith and our Christian life. A very important part of Sacred Tradition is the teaching of the Ecumenical Councils.
We believe that the doctrinal definitions of the first seven Ecumenical Councils, that is those which took place within the undivided Catholic Church, were guided by the Holy Spirit and it accepts them as part of its faith.
Those seven Ecumenical Councils are the Councils of Nicaea in AD 325, Constantinople in AD 381, Ephesus in AD 431, Chalcedon in AD 451, Constantinople II in AD 533, Constantinople III in AD 680, and Nicaea II in AD 787.These Councils were concerned essentially with defining the true Catholic faith, in the Holy Trinity and in Jesus Christ the Son of God made man: God is triune, a single God in three Persons, Whom the Saviour Himself named as Father, Son and Holy Spirit. Jesus Christ is the Son of God, uniting in His single Person both the divine and the human natures.
We believe that equally important in Sacred Tradition are the Seven Sacraments.
We believe that these Sacraments, which are Baptism and Eucharist, both of which are particularly attested to in Sacred Scripture; Confirmation (or Chrismation), Penance (or Reconciliation), Matrimony, Holy Orders and Unction (or Anointing of the Sick and the Dying), are effective signs of the Lord’s continuing presence and action within His Church and efficacious channels of his Grace. Among the Sacraments, the Holy Eucharist holds prominence of place.
We believe that Our Lord Jesus Christ is really and truly present, in His humanity and in His Divinity, in the species of bread and wine that have been consecrated in the Eucharistic Liturgy of the Holy Mass, and that in Holy Communion we receive Him into ourselves to nourish the very life of the soul: ‘Those who eat My Flesh and drink My Blood have eternal life, and I will raise them up on the last day’, (John 6:54).
We believe that in Our Lord Jesus’ plan for His Church, the Apostles and the Bishops hold a special place.
We believe that the Bishops, canonically and liturgically consecrated in the unbroken line of Apostolic Succession are the successors of the Apostles and that they are responsible, as were the Apostles, for the ministry of service to the Church, consisting of preaching and teaching, of sanctifying and of governing, but most of all, for the safeguarding and the handing-on intact, of the Deposit of Faith and Sacred Tradition of the Church under the divine command.
BELIEF IN THE HOLY TRINITY
The fundamental truth of the Orthodox Church is the faith revealed in the True God: the Holy Trinity of the Father, the Son, and the Holy Ghost. The doctrine of the Holy Trinity is in reality the declaration of the Christian faith, formulated and pronounced by the Ecumenical Synods of the One Undivided Church. It is impossible for the finite human mind to comprehend objectively the substance of the True God, true worship, and true norms of life. Human reasoning in regard to faith in the Holy Trinity is confined to formulating the truths which already have been revealed in the Scriptures and Sacred Tradition. These truths of the Holy Trinity were formulated by the First and Second Ecumenical Synods in the Nicene Creed and were based on Divine Sources.
The Orthodox Church believes that God is one in substance and Triune in three Persons or Hypostases. The Church pronounces in its lucid liturgical confession: "I confess the Father and the Son and the Holy Ghost, Trinity consubstantial and undivided." In the Holy Scriptures, there are passages recorded to strengthen this belief in the Holy Trinity in which the faith in God is revealed. The Scriptures proclaim "to us there is but one God, the Father" (1 Cor. 8:6); "in him (the Son) dwelleth all the fullness of the Godhead bodily" (Col. 2:9; cf. Matt. 26:63); and, relating to the Holy Spirit, "thou hast not lied unto men, but unto God" (Acts 5:4). This fundamental belief in the Holy Trinity was the subject of all the Ecumenical Synods in which the unchangeable pronouncement on the Holy Trinity was affirmed. They proclaimed primarily that the second Person of the Holy Trinity, the Logos, and the Third Person, the Holy Spirit, are of the same essence, Homoousios, of the Father. In the personal attributions of the Divine Persons of the Holy Trinity, the Father begot the Son and from the Father proceeds the Holy Spirit. The Son, the Second Person of the Trinity, sends the Holy Spirit to guide His Church (cf. John 15:26). The nature and attributes of the Persons of the Holy Trinity are revealed through Jesus Christ. The truth can be reached only by faith, being above and beyond human comprehension.
THE SECOND PERSON OF THE HOLY TRINITY
Another fundamental belief of the Orthodox Church is the faith in the Second Person of the Holy Trinity, Jesus Christ, Who became "incarnate by the Holy Ghost and of the Virgin Mary and became man" (Nicene Creed) for our salvation. The Virgin Mary Theotokos gave birth to Jesus, Who is the only begotten Son of God. In the Orthodox Church, the Theotokos is highly honoured, as expressed in praises recorded in the Scriptures with qualities mirrored in the Magnificat (cf. Luke 1:46 ff.). Despite the high honour and the highest admiration which the Orthodox Church bestows upon the Virgin Mary Theotokos, it does not teach either her immaculate conception or her bodily assumption into the heavens. The Church venerates the Theotokos as "holder of Him Who is illimitable...and infinite Creator."
God's love caused Him to send His Son Jesus Christ to save man. For the Christian, the Incarnation of Christ is a mystery. Apostle Paul, the most keen interpreter of the life of Christ, in his epistle to the Colossians writes that it was "the mystery hidden for ages and generations, but now made manifest to his saints" (Col. 1:26; cf. Rom. 16:25-26). Jesus Christ was sent for this divine mission "when the fullness of time was come" (Gal. 4:4), when man was prepared to accept Him as his Saviour. Christ was born with two perfect natures, the divine and human, as God-man. When a Christian refers to Christ in the Old and New Testaments, he should presuppose the fact of the two natures of Jesus Christ which are made manifest in His Gospel and deeds.
Another essential in the life of Christ, which is indispensable for the Church faith, is the Crucifixion of Christ, which is considered the end of His humiliation and emptiness on earth. The Crucifixion of Jesus Christ nails to the Cross the sins of mankind. The Church considers this divine event the "sorrowful Easter," for it is linked with His Resurrection.
The Orthodox Church considers the highest event in the life of Christ to be His Resurrection. It is pronounced as the glorification of Christ, touching upon the scope and the nature of Christ's Mission, which has been a part of the everlasting Christ. Christ presented Himself, as "the resurrection and the life" (John 11:25). Without this belief in the Resurrection, the preaching and the faith of the Church is in vain, as Apostle Paul proclaims (cf. 1 Cor. 15:14). The belief of the Church is that, on the third day, Jesus Christ rose again. The Resurrection of Christ is considered by the Church to be the supreme declaration of faith. The Lord's Day, Sunday, is dedicated to His Resurrection. For this reason, the celebration of Easter in the Orthodox Church is called the "Feast of Feasts."
The Church believes that "He shall come again with glory to judge" the world and everyone on earth, to "render to every man according to his works" (Romans 2:6) of faith in Christ and His Gospel, his love expressed in good works, and in helping others, described as the "least," as explicit witnesses to the steadfastness of his faith in Him. In the Orthodox Church, the justification and salvation of man depends on the standard of "faith which worketh by love" (Gal. 5:6).
THE THIRD PERSON OF THE HOLY SPIRT
The Orthodox Church believes "in the Holy Ghost, the Lord, the Giver of life" (Nicene Creed). The Holy Spirit is the Third Person of the Holy Trinity, Who proceeds from the Father only (cf. John 15:26). The Church firmly opposed the opinion that the Holy Spirit was created by the Son, and it pronounced the correct belief in the Nicene Creed at the Second Ecumenical Synod. The Orthodox Church does not use the phrase filioque, "and of the Son." According to the Scriptures, the Son Jesus Christ only sends the Holy Spirit in time, saying: "I will send unto you from the Father even the Spirit of truth which proceedeth from the Father" (John 15:26).
It is evident from the Scripture that the Holy Spirit proceeds from the Father only; this was the belief from the very beginning of the One Undivided Church. When the church in the West inserted the "filioque" phrase into the Creed, this innovation precipitated the Great Schism of the Undivided Church. The "filioque" phrase is an error. It is not found in the Scripture. It was not believed by the Undivided Church for eight centuries, including the church in the West. It introduces a strange teaching of a double procession of the Holy Spirit and refers to two origins of the Spirit's existence, thus denying the unity of the Godhead.
THE FALL AND REGENERATION OF MAN
Almighty God created man after His own image and likeness (cf. Genesis 1:26), and bestowed upon him endowments to fulfill his destiny. God instructed the first created human beings, Adam and Eve, in what they ought not to do. They failed to obey God's commandment and fell into sin, through arrogance and disobedience which deprived them of God's Grace. With them, "the whole creation groaneth and travaileth in pain together until now" (Romans 8:22). The Orthodox Church believes that the corruption of the God-like image of man was not complete, that man's will became blurred, but did not disappear. Man's desire for salvation implies that man feels his inner emptiness and turns to God for forgiveness and redemption. Almighty God in His compassion and love prepared for this regeneration of man by sending His Son, Jesus Christ the Saviour.
ON THE BLESSED VIRGIN MART, THE THEOTOKOS
We believe that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of the our Church.
ON DORMITION OF THE THEOTOKOS
We believe that the Dormition of Our Blessed Lady and Her ascension into Heaven, are held in accordance with Sacred Tradition, the Church Fathers and the Sacred Liturgy from the earliest of times; and in oneness with the Orthodox Church of the East and the Latin Roman Church in the West.
ON THE SAINTS
We believe in the Communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering.
ON LIFE AFTER DEATH
Each person is subject to what is called "private judgment" and to what is called "general judgment”.
The private judgment is what an individual receives immediately after death.
The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell.
However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46).
Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.
ON THE DIVINE LITURGY
The authorized Eucharistic Liturgies we use in the Eastern Rite are: John Chrysostom, Basil the Great and Gregory the Theologian, Pope of Rome.
ON THE SEVEN SACRAMENTS OF THE CHURCH
The Seven Sacraments: We recognize and affirm the Seven Mysteries or Sacraments of the Church:
Baptism
First place among the Sacraments of the Catholic Christian Church is Holy Baptism, by which a man/women, who has come to believe in Christ, by being immersed three times in water in the Name of the Holy Trinity (Father, Son and Holy Spirit) is cleansed through Divine Grace of all sins (Original Sins and personal sins) and is reborn into a new holy, and spiritual life. Baptism serves as the door through which man enters into the House of Eternal Wisdom - the Church - for, without it, a man cannot be united completely with the Saviour, become a member of His Church, receive other Sacraments, and be the heir to Eternal Life. As the Lord Himself said, in His discourse with Nicodemus, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God." (St. John 3:5)
Chrismation (Confirmation)
In the Sacrament of Baptism man is called out of spiritual darkness into the light of Christ and is initiated into the economy of salvation by the Son of God. This initiation is effected, however, in the Sacrament of Holy Chrismation.
"Repent, and be baptized every one of you in the Name of Jesus Christ," the Apostle Peter preached to the people on Pentecost, "and you shall receive the gift of the Holy Spirit." (Acts 2:38) Since that time the Divine Gift of the Holy Spirit is bestowed upon each person who rises from the baptismal font. And everything the Holy Spirit touches receives the seal of an invaluable treasure, a ray of eternal light, and the reflection of Divine action. It awakens in the soul that inner, spiritual thirst to grow toward the Heavenly, to the eternal and to the perfect as Temples of the Holy Spirit.
Communion (Holy Eucharist)
The central place among the Sacraments of the Catholic Christian Church is held by the Holy Eucharist - the Precious Body and Blood of our Lord, God and Saviour Jesus Christ.
The Saviour Himself said, "I am the Bread of Life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst...If anyone eats of this Bread he will live forever; and the Bread which I shall give for the life of the world is My flesh." (St. John 6:35, 51) At the Last Supper, "Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, 'Take, eat; this is My Body.' And He took a 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 poured out for many for the forgiveness of sins.' “(St. Matthew 26:26-28; cf. St. Mark 14:12-16; St. Luke 22:7-13; 1 Corinthians 11:23-30.)
Holy Ordination
In the Eastern Orthodox-Catholic Churches there are to be found three "Major Orders" - Bishop, Priest and Deacon - and two "Minor Orders" – Sub-Deacon and Reader. The Holy Apostles appointed seven men (Church Tradition calls them "Deacons') to perform a special serving ministry (Acts 6:2-6) and in his first letter to the Corinthians, St. Paul speaks of various ministries in the Church (1 Cor. 12:28). Likewise, he address his Letter to the Philippians, "To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons" (Phil. 1:1}. In his first Letter to Timothy, the Holy Apostle also speaks of the qualifications of Bishops and Deacons (1 Tim. 3:1-13), as well as in his Letter to Titus (1.5-9). Ordinations are accomplished by the Laying-on of Hands and intercession of the Holy Spirit. Bishops and Priests must be men.
From Apostolic Times, as witnessed in Sacred Scripture and in the Ordination Rites of the Great Church of Constantinople, men and women have been ordained as Deacons. Being married has never been an impediment to the reception of Holy Orders.
Penance (Confession)
The Sacrament of Repentance developed early in the Church's history in the time of persecutions of the 3rd and 4th Centuries, when many people, giving to the threats of persecutors, apostasized and fell away from the Church. Apostacy was considered to be a very serious sin; many held the extreme position that such could not be received back into the Church in their lifetime, while others held that those who had lapsed should be re-baptized - that is, their sins should be washed away by a second baptism. Moderation, in the course of time, prevailed and a penitential discipline - the Sacrament of Repentance - developed, taking on the meaning of Second Baptism. In the Sacrament, the Priest is "only the witness" and pronounces the absolution. "If we confess our sins, [God] is faithful and just, and will forgive our sins and cleanse us from all unrighteousness." (St. John 1:9)
Holy Matrimony (Marriage)
In the theology of the Eastern Catholic Church; man is made in the Image of the Most-holy Trinity, and, except in certain special cases (such as the calling to monasticism), he is not intended by God to live alone, but in a family situation. Just as Almighty God blessed the first humans, Adam and Eve, to live as a family, to be fruitful and multiply, so too the Church blesses the union of two people. Marriage is a state of Grace requiring a gift or charism from the Holy Spirit - this give being conferred in the Sacrament of Holy Matrimony.
Holy Unction (Anointing of the Sick)
This Sacrament is described in Holy Scripture by St. James the Brother of the Lord: "Is any among you sick? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven." (St. James 5:14-15). From the text, we can see that this Sacrament has a twofold purpose - bodily healing and the forgiveness of sins. The two are joined, for man is a unity of body and soul and there can be no sharp distinction between bodily and spiritual sickness.
Of course, the Church does not believe that this anointing is automatically or magically followed by recovery of health, for God's will and not man's prevails in all instances. Sometimes the sick person is healed and recovers after receiving the Sacrament, but in other cases he does not recover, but the Sacrament, nonetheless, gives him the spiritual strength to prepare for death.
We must note that this Sacrament is NOT only for those on their deathbed, but for anyone who is sick. It may also be performed over the healthy as well (as is the custom on Holy Wednesday) and in some traditions it is often performed over the healthy before Holy Communion, since the rite also contains elements of repentance, although it should be noted that this does not replace the Sacrament of Penance.
The life of the Orthodox Church perpetuates and fulfils the ministry of Jesus Christ. The close association between Christ and His Church is reflected in the images from the Scriptures which declare that Christ is the Head and the Church is His Body, and that Christ is the Bridegroom and the Church is His bride. These images express the reality that the Church does not exist independently from Christ.
The Lord and Saviour, who was known, loved, and followed by the first disciples in Galilee nearly two thousand years ago, is the same Lord and Saviour who is known, loved, and followed through His Church. As Christ revealed the Holy Trinity, His Church continues to reveal the Holy Trinity and to praise God in her worship. As Christ reconciled humanity to the Father, His Church continues to be the medium of reconciliation by word and action throughout the world. As Christ manifested the vocation of authentic human life, His Church continues to be the realm through which the image and likeness of God in each of us is brought to perfection.
The Orthodox Christian becomes united with Christ at Baptism and is nurtured by Christ at every Eucharist. We believe that the Holy Spirit acts in and through the Church to make Christ our Lord and to bring His work to fulfilment.
Orthodoxy has avoided any temptation to reduce its vision of the Church. The biblical descriptions of the Church as the Body of Christ and the Temple of the Holy Spirit indicate that she truly must be recognized as much more than one institution among many, or a social service agency, or as an ethnic or fraternal organization. Certainly the Church does have her institutional aspects, and she is always subject to the sins and limitations of her human members. Yet, Orthodoxy believes that in addition to her obvious human side, the Church also has a Divine dimension. The Greek word for Church, ecclesia, implies a community called and gathered by God for a special purpose. This means that the Church can be described as the unique meeting place between God and His people.
THE SEVEN ECUMENICAL COUNCILS
The highest authority for the interpretation and protection of the truths of the Revelation of God and for the preserving of those which were disputed is the Ecumenical Synod, the official council of bishops. The synods were modelled after the gathering of the Apostles who came together to discuss the truths which were disputed at that time (cf. Acts 15:22 ff). The bishops of the One Undivided Church were summoned in synods to discuss and decide on matters of faith as well as rules of discipline; the former are called "oroi," dogmas, and require unanimous decision, while the latter are called "canons," The Orthodox Church recognizes the Seven Ecumenical Synods (Councils) of the bishops of the One Undivided Ecumenical Church which took place between the 4th and 8th centuries. This includes decisions and canons of provincial synods, canons of the Apostles and of the Fathers which have been adopted by an Ecumenical Synod. The Seven Ecumenical Synods pronounced various statements of Faith (dogmas) stating Christian Truths in answer to heresies and disputes, and also issued many canons for discipline and administration.
PERSONAL EXPERIENCE
The Orthodox Faith cannot be appreciated fully, or appropriated personally, by the individual who is outside the Orthodox Church. Viewed from this vantage point, Orthodoxy can falsely appear as one world-view among many, as a cultural appendage, or merely as a ceremonial church. It is only from within the Church that one has the necessary perspective of experiencing Orthodoxy as the revelation of Divine Life.
BECOMING AN ORTHODOX CHRISTIAN Christian
The Orthodox Church has a universal appeal and vocation. She does not restrict membership to people of any particular culture, race, class, or section of the world. Indeed, Orthodoxy values the diversity of cultures, peoples, and languages which are part of her life. She also affirms a unity of faith and love in Christ which transcends all artificial barriers. Membership in the Orthodox Church is open to all persons.
The Most Rev. George
Metropolitan Archbishop of the Orthodox Metropolis of Albion.
His Eminence Metropolitan Archbishop George read theology in the USA where he attended Saint Vladimir's Orthodox Theological Seminary. His Eminence hold a Master Degree in Divinity. He also holds a Master Degree in Business Administration from Cornell University as well and a Doctorate Degree in Theology.
On the 22nd of April 1991, the Vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance to the Eastern Orthodox Rite. On the 23rd of April 1991, he was ordained to the Holy Deaconate. On the 23rd of April 1992, he was ordained to the Holy Priesthood where he served in many parishes in the USA. In August 1994 he was elevated to the rank of Archimandrite. In June 1995 he was consecrated Titular Bishop.
In 1998, Bishop George was asked to take on reinvigorating the missionary work in Eastern Africa. His mission was to create a strong Christian community mission work and education system in this part of the world. In 2005, he established a missionary school in Elegu, a town in Northern Region of Uganda. It sits across the international border from the town of Nimule, South of Sudan. In an effort to aid the children who lost their parents during the civil war, Bishop George founded in 2014, an Orphanage in Juba, South of Sudan The Orphanage took care of 52 children and sheltered displaced women.
Working in Africa, Bishop George had the opportunity to work closely with many International Humanitarian Organizations and was successful in the many projects he was overseeing
. In 2016, after spending many years in Central Equatoria and East Africa where he worked closely with Refugees’ Camps, Orphanages and Field Hospitals, Bishop George left Africa leaving a legacy through his efforts to assimilate with the indigenous Christians and empower them to embrace Christianity as their own. Bishop George moved to the United Kingdom to continue his mission and work in the vineyard of our Lord.
On Sunday April 1st 2018, Easter Sunday, Bishop George founded; Together For Christ (TFC), a Christen Association For Unity, it's mission is to promote Christian Unity & Faith. Part of the mission is to engage with national and international conferences and facilitate group research projects; and to seek partnership with people and institutions both locally and around the world in order to contribute to their mission of teaching and transmitting the faith; the aim of work is to engage contemporary culture in light of Eastern Christian traditions. His Eminence very much desires to contribute to the growth and renewal of the Eastern Churches by extending an open invention to all.
Bishop George was received by the Orthodox Church of America, Ukrainian Autocephalous Orthodox Church, he was elevated to the rank of Metropolitan Archbishop of Great Britain.
In 2022, he was awarded by the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta the Ukrainian Relief Medal of Honour in recognition to his aid and support to the refugees of Ukraine.
On the 26th of April 2023, Metropolitan Archbishop George was received by the Patriarchate of Antioch & Jerusalem and was assigned as Metropolitan Archbishop of Great Britain.
In 2026, he was awarded the medal of The Ukrainian Star from Ukraine Priory of the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta. He was also acknowledged twice by the President of the United State for his support and charity work and as an activist for human rights, and for his services in both social and Christian sides.
His Eminence is proficient in: English, Arabic, Berber, Patristic Greek, Classical Hebrew and Aramaic.
Q&A
WHO ARE THE MARIAMITE ORTHODOX FATHERS, COMMUNITY OF MARY, KNOWN AS THE MARIANISTS?
We are part of an Orthodox Congregation. The term “MARIAMITE” refers to the brothers and priests who are members of The Mariamite Orthodox Fathers, Community of Mary. The word Mariamite comes from the Hebrew Miryam (מרים), which became Maryam (ܡܪܝܡ) or Mariam in Aramaic, the language Jesus and his mother spoke. In English its May.
WHAT IS THE ORTHODOX CONGREGATION?
The Orthodox Congregation is a Christan Church, its members are, clergy, monastic and faithful, all dedicated to the worldwide mission to share Faith, Church Teachings, Charity work, Unit, Dialogue, Traditions, Human Rights and Persecution matters. Its theology is based on the Nicene Creed, the Seven Sacraments, Holy Tradition and the Teaching of the Church Fathers.
We are dedicated to Eastern Christian evangelism. Our goal is to bring together all faithful into a unified and coordinated effort, to spread the truth of the faith in our modern time, in other words; Christianity in the 21st Century.
WHAT DOES THE MARIAMITE ORTHODOX FATHERS DO?
The Mariamite Orthodox Brothers and Priests serve God’s people in a variety of ways. Many are educators, others serve parishes and missions, or in professions careers in societies.
WHAT MAKES THE MARIAMITES DIFFERENT FROM OTHER RELIGIOUS COMMUNITIES?
The Mariamite Orthodox Fathers are distinguished by the unique charism. A charism is a gift given by the Holy Spirit for the benefit of God’s people. We are being called by God, formed by the Ever Virgin Mary and sent on the mission of Christ to embody the Good News in one’s time and place. Our mission underlines community, inclusivity, faith, and service to the needy. Members of our religious order seek to continue the Blessed Mother’s mission of bringing Christ to the world.
HOW DO YOU DESCRIBE YOURSELF?
We describe ourselves as spiritual people who believe in a loving God living and acting through service and prayer. We as Mariamite Orthodox Fathers, we turn to Mary, the Theotokos as a model for Christian living. She lived a life free from sin and in service to God. This is the life we aspire to live.
HOW ARE YOU GOVERNED?
Our governing structure follows the Eastern Churches governing structure of religious communities. We are headed by a Superior General. WHAT VOWS YOU TAKE? Members of our monastic community take the following vows: poverty, chastity and obedience.
HOW DO YOU SUPPORT YOURSELF AND YOUR MISSIONARY WORK?
As Saint Paul supported himself by making tents, to support his ministry of witnessing to Christ (Acts 18:1–4), so we as members of the CM, we support ourselves and the Society by working secular jobs. We do not ask for any donations or support. WHERE DO YOU WORK? We work wherever we are needed. We worked in: Kerala- India, Myanmar-Yangon, Beirut-Lebanon, Juba- South Sudan, Kampala-Uganda, Cairo-Egypt, Belgrade- Serbia, Manila-Philippines, USA and United Kingdom.
WHERE DO YOU STAND WITH RESPECT TO CANON LAW?
Our guide in matters related to Canon Law is the Code of Canons of the Eastern Orthodox Church that consists of the ecclesiastical regulations recognised by the authorities of the Eastern Orthodox Church, together with the discipline, study, and practice of Eastern Orthodox jurisprudence.
WHAT IS THE AUTHORITY STRUCTURE OF THE MARIAMITE ORTHODOX FATHERS, COMMUNITY OF MARY?
Our authority structure comes from the General Superior and the General Council.
DO YOU RECOGNIZE THE POPE?
Yes, we recognize the Pope as the Patriarch of the West, along with his brothers the other Eastern Patriarchs.
HOW MANY MYSTERIES (SACRAMENTS) YOU HAVE?
In the Christian East the "Sacraments" are called "Mysteries". This is because they vessels of mystical participation in Divine Grace. Saint John Chrysostom taught that we call them mysteries because what we believe is not fully shown in what we see. The Latin "sacramentum" means "to consecrate" and comes from the Greek "mysterion".
The Holy Mysteries are as follows:
+ Baptism
+ Chrismation
+ Eucharist
+ Confession
+ Anointing
+ Marriage
+ Ordination
The first three Mysteries are administered together, typically to infants but also to adults when joining Christ's Church. The Mystery of Anointing is administered not just to the dying, but to anyone in need of healing (James 5:14-15). It is also offered in parishes on Holy Wednesday to everyone who seeks it, as a preparation for the remembrance of the Cross and Resurrection.
WHAT IS YOUR DIVINE LITURGY?
The Divine Liturgy is the central experience of Faith in the Christian Eastern Tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church.
The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church). The Divine Liturgy is composed of three main parts: The Prothesis (or proskomedia), the service preparing the holy gifts The Liturgy of the Catechumens, or the Liturgy of the Word the Liturgy of the Faithful, or Liturgy of the Eucharist. We have three liturgies that are used throughout the year:
The Divine Liturgy of St. John Chrysostom, celebrated on most Sundays throughout the year and most weekdays.
The Divine Liturgy of St. Basil celebrated only ten times during the liturgical year, most notably on the first five Sundays of Lent and Christmas Eve.
The Divine Liturgy of St. Gregory the Dialogist, also known as the Liturgy of the Presanctified Gifts, celebrated during the weekdays of Lent especially on Wednesdays and Fridays.
WHAT IS YOUR UNDERSTANDING ON THE VIRGIN MARY?
The Virgin Mary, the Theotokos (in Greek word that means “God-bearer or Birth-giver to God”, the mother of Jesus Christ, the Son and Word of God. She conceived by the power of the Holy Spirit. It is our belief and tradition that the holy Virgin was a virgin before, during and after the birth of Christ. Our devotion to the Virgin Mary the Theotokos is not merely a matter of popular piety. It is also an expression of the central teaching of the Catholic Church, the doctrine of the Incarnation of Christ. Mary to us represents the submission of humanity to the will of God.
WHAT IS THE TRANSLATING THE WORD THEOTOKOS?
While some languages used by various Eastern Byzantine Churches often have a single native word for Theotokos, it gets translated into English in several ways. The most common is Mother of God, though God-bearer and Birth-giver to God are also common. There are difficulties with all these translations, however. The most literally correct one is Birth-giver to God, though God-bearer comes close.
I READ IN THE BYZANTINE CHURCH TRADITION; THERE ARE WEEKLY CHURCH CYCLES. WHAT ARE THEY?
Each day of the week has its own commemoration:
1) Sunday - Resurrection of Christ
2) Monday - The Holy Angels
3) Tuesday - St. John the Forerunner
4) Wednesday - The Cross and the Theotokos
5) Thursday - The Holy Apostles and St. Nicholas
6) Friday - The Cross
7) Saturday - All Saints and the departed
WHAT ABOUT ADVENT?
The Eastern Byzantine Liturgical year does not use the Roman Catholic structure and terminology for cretin seasons. In the Eastern Rite Tradition, the season prior to Christmas, known in the Latin Church as Advent, is called the Nativity Fast.
YOU TALK ABOUT THE CHURCH AS UNITY IN THE TRUTH AND LOVE OF GOD. WHAT DO YOU MEAN BY THIS?
We believe that the life of the Church is life in communion with God Himself, in the Truth and Love of Christ, by the Holy Spirit. We believe that Christ is the Son of God. We believe that He reveals the truth about God and man. We believe that we can know this truth by the Spirit of Truth, the Holy Spirit that He gives to us. The greatest truth shown to us by Christ is that God is Love, and that the only true way of living is by following Christ who called Himself, the Way, the Truth, and the Life. Christ gave the great commandment and the great example of perfect love. Thus, the greatest truth is love. This is our conclusion. And life in this truth which is love is the life of faith, the life of the Holy Church. Of course, there are deviations and betrayals and sins all around. Clergy and laymen alike are guilty. But the Church itself, despite the sins of its members, is still the union with the Truth and Love of God given to men in Jesus Christ, made present and accessible in the Holy Spirit, who lives in those who believe.
WHAT ARE YOUR RELIGIOUS HABITS AND YOUR LITURGICAL VESTMENTS?
Our religious habit is Eastern Byzantine black Cassock woollen material (represent Poverty) and a black leather girdle / belt (represent Chastity). A black vest can be worn if needed.
Our Liturgical vestments are Greek Byzantine Vestments.
WHICH LITURGICAL CALENDAR YOU FOLLOW?
We follow the Revised Julian Calendar that is followed and adopted by: the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Romanian Orthodox Church, the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church of the Czech Lands and Slovakia, the Orthodox Church of Ukraine, Orthodox Church in America and the Orthodox Church of America, also many Eastern Byzantine Catholic Churches as well, such as the Ukrainian Greek Catholic Church, the Bulgarian Greek Catholic Church, the Romanian Greek Catholic Church and some parishes of the Melkite Greek Catholic Church in the Middle East.
HOW DO YOU UNDERSTAND FREEDOM?
Freedom is one of God’s greatest gifts to the human being. He who created man in the beginning made him free and self-determined, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world.
WHO ARE THE MARIAMITE ORTHODOX FATHERS, COMMUNITY OF MARY, KNOWN AS THE MARIANISTS?
We are part of an Orthodox Congregation. The term “MARIAMITE” refers to the brothers and priests who are members of The Mariamite Orthodox Fathers, Community of Mary. The word Mariamite comes from the Hebrew Miryam (מרים), which became Maryam (ܡܪܝܡ) or Mariam in Aramaic, the language Jesus and his mother spoke. In English its May.
WHAT IS THE ORTHODOX CONGREGATION?
The Orthodox Congregation is a Christan Church, its members are, clergy, monastic and faithful, all dedicated to the worldwide mission to share Faith, Church Teachings, Charity work, Unit, Dialogue, Traditions, Human Rights and Persecution matters. Its theology is based on the Nicene Creed, the Seven Sacraments, Holy Tradition and the Teaching of the Church Fathers.
We are dedicated to Eastern Christian evangelism. Our goal is to bring together all faithful into a unified and coordinated effort, to spread the truth of the faith in our modern time, in other words; Christianity in the 21st Century.
WHAT DOES THE MARIAMITE ORTHODOX FATHERS DO?
The Mariamite Orthodox Brothers and Priests serve God’s people in a variety of ways. Many are educators, others serve parishes and missions, or in professions careers in societies.
WHAT MAKES THE MARIAMITES DIFFERENT FROM OTHER RELIGIOUS COMMUNITIES?
The Mariamite Orthodox Fathers are distinguished by the unique charism. A charism is a gift given by the Holy Spirit for the benefit of God’s people. We are being called by God, formed by the Ever Virgin Mary and sent on the mission of Christ to embody the Good News in one’s time and place. Our mission underlines community, inclusivity, faith, and service to the needy. Members of our religious order seek to continue the Blessed Mother’s mission of bringing Christ to the world.
HOW DO YOU DESCRIBE YOURSELF?
We describe ourselves as spiritual people who believe in a loving God living and acting through service and prayer. We as Mariamite Orthodox Fathers, we turn to Mary, the Theotokos as a model for Christian living. She lived a life free from sin and in service to God. This is the life we aspire to live.
HOW ARE YOU GOVERNED?
Our governing structure follows the Eastern Churches governing structure of religious communities. We are headed by a Superior General. WHAT VOWS YOU TAKE? Members of our monastic community take the following vows: poverty, chastity and obedience.
HOW DO YOU SUPPORT YOURSELF AND YOUR MISSIONARY WORK?
As Saint Paul supported himself by making tents, to support his ministry of witnessing to Christ (Acts 18:1–4), so we as members of the CM, we support ourselves and the Society by working secular jobs. We do not ask for any donations or support. WHERE DO YOU WORK? We work wherever we are needed. We worked in: Kerala- India, Myanmar-Yangon, Beirut-Lebanon, Juba- South Sudan, Kampala-Uganda, Cairo-Egypt, Belgrade- Serbia, Manila-Philippines, USA and United Kingdom.
WHERE DO YOU STAND WITH RESPECT TO CANON LAW?
Our guide in matters related to Canon Law is the Code of Canons of the Eastern Orthodox Church that consists of the ecclesiastical regulations recognised by the authorities of the Eastern Orthodox Church, together with the discipline, study, and practice of Eastern Orthodox jurisprudence.
WHAT IS THE AUTHORITY STRUCTURE OF THE MARIAMITE ORTHODOX FATHERS, COMMUNITY OF MARY?
Our authority structure comes from the General Superior and the General Council.
DO YOU RECOGNIZE THE POPE?
Yes, we recognize the Pope as the Patriarch of the West, along with his brothers the other Eastern Patriarchs.
HOW MANY MYSTERIES (SACRAMENTS) YOU HAVE?
In the Christian East the "Sacraments" are called "Mysteries". This is because they vessels of mystical participation in Divine Grace. Saint John Chrysostom taught that we call them mysteries because what we believe is not fully shown in what we see. The Latin "sacramentum" means "to consecrate" and comes from the Greek "mysterion".
The Holy Mysteries are as follows:
+ Baptism
+ Chrismation
+ Eucharist
+ Confession
+ Anointing
+ Marriage
+ Ordination
The first three Mysteries are administered together, typically to infants but also to adults when joining Christ's Church. The Mystery of Anointing is administered not just to the dying, but to anyone in need of healing (James 5:14-15). It is also offered in parishes on Holy Wednesday to everyone who seeks it, as a preparation for the remembrance of the Cross and Resurrection.
WHAT IS YOUR DIVINE LITURGY?
The Divine Liturgy is the central experience of Faith in the Christian Eastern Tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church.
The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church). The Divine Liturgy is composed of three main parts: The Prothesis (or proskomedia), the service preparing the holy gifts The Liturgy of the Catechumens, or the Liturgy of the Word the Liturgy of the Faithful, or Liturgy of the Eucharist. We have three liturgies that are used throughout the year:
The Divine Liturgy of St. John Chrysostom, celebrated on most Sundays throughout the year and most weekdays.
The Divine Liturgy of St. Basil celebrated only ten times during the liturgical year, most notably on the first five Sundays of Lent and Christmas Eve.
The Divine Liturgy of St. Gregory the Dialogist, also known as the Liturgy of the Presanctified Gifts, celebrated during the weekdays of Lent especially on Wednesdays and Fridays.
WHAT IS YOUR UNDERSTANDING ON THE VIRGIN MARY?
The Virgin Mary, the Theotokos (in Greek word that means “God-bearer or Birth-giver to God”, the mother of Jesus Christ, the Son and Word of God. She conceived by the power of the Holy Spirit. It is our belief and tradition that the holy Virgin was a virgin before, during and after the birth of Christ. Our devotion to the Virgin Mary the Theotokos is not merely a matter of popular piety. It is also an expression of the central teaching of the Catholic Church, the doctrine of the Incarnation of Christ. Mary to us represents the submission of humanity to the will of God.
WHAT IS THE TRANSLATING THE WORD THEOTOKOS?
While some languages used by various Eastern Byzantine Churches often have a single native word for Theotokos, it gets translated into English in several ways. The most common is Mother of God, though God-bearer and Birth-giver to God are also common. There are difficulties with all these translations, however. The most literally correct one is Birth-giver to God, though God-bearer comes close.
I READ IN THE BYZANTINE CHURCH TRADITION; THERE ARE WEEKLY CHURCH CYCLES. WHAT ARE THEY?
Each day of the week has its own commemoration:
1) Sunday - Resurrection of Christ
2) Monday - The Holy Angels
3) Tuesday - St. John the Forerunner
4) Wednesday - The Cross and the Theotokos
5) Thursday - The Holy Apostles and St. Nicholas
6) Friday - The Cross
7) Saturday - All Saints and the departed
WHAT ABOUT ADVENT?
The Eastern Byzantine Liturgical year does not use the Roman Catholic structure and terminology for cretin seasons. In the Eastern Rite Tradition, the season prior to Christmas, known in the Latin Church as Advent, is called the Nativity Fast.
YOU TALK ABOUT THE CHURCH AS UNITY IN THE TRUTH AND LOVE OF GOD. WHAT DO YOU MEAN BY THIS?
We believe that the life of the Church is life in communion with God Himself, in the Truth and Love of Christ, by the Holy Spirit. We believe that Christ is the Son of God. We believe that He reveals the truth about God and man. We believe that we can know this truth by the Spirit of Truth, the Holy Spirit that He gives to us. The greatest truth shown to us by Christ is that God is Love, and that the only true way of living is by following Christ who called Himself, the Way, the Truth, and the Life. Christ gave the great commandment and the great example of perfect love. Thus, the greatest truth is love. This is our conclusion. And life in this truth which is love is the life of faith, the life of the Holy Church. Of course, there are deviations and betrayals and sins all around. Clergy and laymen alike are guilty. But the Church itself, despite the sins of its members, is still the union with the Truth and Love of God given to men in Jesus Christ, made present and accessible in the Holy Spirit, who lives in those who believe.
WHAT ARE YOUR RELIGIOUS HABITS AND YOUR LITURGICAL VESTMENTS?
Our religious habit is Eastern Byzantine black Cassock woollen material (represent Poverty) and a black leather girdle / belt (represent Chastity). A black vest can be worn if needed.
Our Liturgical vestments are Greek Byzantine Vestments.
WHICH LITURGICAL CALENDAR YOU FOLLOW?
We follow the Revised Julian Calendar that is followed and adopted by: the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Romanian Orthodox Church, the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church of the Czech Lands and Slovakia, the Orthodox Church of Ukraine, Orthodox Church in America and the Orthodox Church of America, also many Eastern Byzantine Catholic Churches as well, such as the Ukrainian Greek Catholic Church, the Bulgarian Greek Catholic Church, the Romanian Greek Catholic Church and some parishes of the Melkite Greek Catholic Church in the Middle East.
HOW DO YOU UNDERSTAND FREEDOM?
Freedom is one of God’s greatest gifts to the human being. He who created man in the beginning made him free and self-determined, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world.
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