THE MARIAMITE ORTHODOX FATHERS

Community Of Maty

EASTERN  ORTHODOX CHURCH 

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).

The Most Reverend  George 
Metropolitan Archbishop of the Orthodox Metropolis of Albion
Superior General  of the Mariamite Orthodox Fathers, Community of Mary
 


His Eminence the Most Reverend  Metropolitan Archbishop George (Ebel) was born in the Middle East in a Christian Orthodox family who served for generations the Orthodox Church. From his youth, he was inclined to serve the Church. In the mid 80's, and due to unstable political situation and civil wars in the region, he travelled to New York, USA to attend Saint Vladimir Orthodox Theological Seminary. 

His Eminence holds a MA Degree in Divinity; he also holds a MA Degree in Business Administration from Cornell University and a PHD in Byzantine Theology as well. 

On the 22nd of April 1991, the vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance with the Eastern 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 an Auxiliary Bishop. 

In 1998, he 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 that part of the world.

On the 15th of August 2006, the Dormition of the Theotokos, His Eminence joined The Mariamite Orthodox Fathers, Community of Mary. The aim of the Community is: to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide and to defend the human rights of every individual. 

His Eminence lived and worked in the Middle East, USA, Asia, Africa and Europe. 
In working and living in different continents, he had the opportunity to work closely with many international humanitarian Organizations and missions. He was successful in the many projects he was overseeing.
 In 2016 and after spending many working as a missionary year in Central Equatoria, East Africa and Myanmar (Burma) in Asia where he worked closely with Refugee Camps, Orphanages and field Hospitals, and Human Rights Organizations, His Eminence moved to the United Kingdom. 

 On the 15th of August 2018, feast of the Dormition of the Theotokos, the Community Feast Day, His Eminence was elected the Superior General of The Mariamite Orthodox Fathers, known as the Community of Mary. 
He was elevated to the rank of Archbishop given the title: Archbishop, Superior General. 

In 2022, His Eminence 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. He was 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 work. 

In 2023, His Eminence was received into the Patriarchate  of Antioch & Jerusalem he was appointed Metropolitan Archbishop, of Great Britain. 

In May 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 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 work.

 His Eminence is proficient in: English, Arabic, Patristic Greek, Classical Hebrew and Aramaic.

Q&A




WHAT IS THE EASTERN ORTHODOX CHURCH? 
The Orthodox Church is one of the three main Christian groups (the others being Roman Catholic and Protestant). It is made up of a number of self-governing Churches which are either 'autocephalous' (meaning having their own head) or 'autonomous' (meaning self-governing). The Orthodox Churches are united in faith and by a common approach to theology, tradition, and worship. They draw on elements of Greek, Middle-Eastern, Russian and Slav culture. Each Church has its own geographical (rather than a national) title that usually reflects the cultural traditions of its believers. The word 'Orthodox' takes its meaning from the Greek words orthos ('right') and doxa ('belief'). Hence the word Orthodox means correct belief or right thinking. The Orthodox tradition developed from the Christianity of the Eastern Roman Empire and was shaped by the pressures, politics and peoples of that geographical area. Since the Eastern capital of the Roman Empire was Byzantium, this style of Christianity is sometimes called 'Byzantine Christianity'. The Orthodox Churches share with the other Christian Churches the belief that God revealed himself in Jesus Christ, and a belief in the incarnation of Christ, his crucifixion and resurrection. The Orthodox Church differs substantially from the other Churches in the way of life and worship, and in certain aspects of theology. The Holy Spirit is seen as present in and as the guide to the Church working through the whole body of the Church, as well as through priests and bishops.

WHENEVER I READ ABOUT THE ORTHODOX CHURCH, THE WORD TRADITION ALWAYS COMES UP, CAN YOU EXPLAIN BRIEFLY HOW YOU EXPLAIN TRADITION?  
The ongoing life of God’s People is called Holy Tradition. The Holy Tradition of the Old Testament is expressed in the Old Testamental part of the Bible and in the ongoing life of the People of Israel until the birth of Christ. This tradition is fulfilled, completed and transcended in the time of the Messiah and in the Christian Church. The New Testamental or Christian Tradition is also called the apostolic tradition and the tradition of the Church. The central written part of this tradition is the New Testamental writings in the Bible. 

The gospels and the other writings of the apostolic church form the heart of the Christian tradition and are the main written source and inspiration of all that developed in later ages. This Christian tradition is given over from people to people, through space and time. Tradition as a word means exactly this: it is that which is “passed on” and “given over” from one to another. Holy Tradition is, therefore, that which is passed on and given over within the Church from the time of Christ’s apostles right down to the present day. Although containing many written documents, Holy Tradition is not at all limited to what is written; it is not merely a body of literature. It is, on the contrary, the total life and experience of the entire Church transferred from place to place and from generation to generation. 

Tradition is the very life of the Church itself as it is inspired and guided by the Holy Spirit. Not everything in the Church belongs to its Holy Tradition for not everything in the Church is done by the grace of the Holy Spirit, and not everything in the Church pertains essentially and necessarily to the Kingdom Of God. Some things in the Church are just temporal and temporary things, merely human customs and traditions of no eternal and everlasting value. Such things in themselves are not sinful or wrong. On the contrary, they may be very positive and very helpful to the life of the Church as long as they are not taken to be what they are not. Thus, it is very important in the Church to make the distinction between traditions which are merely earthly and human and passing away and the genuine Holy Tradition which pertains to the heavenly and eternal Kingdom of God. It is also important to recognize that there are also things in the Church which not only do not belong to Holy Tradition, but which are not even to be counted among its positive human traditions. These things which are just sinful and wrong are brought into the life of the Church from the evil world. The Church in its human form, as an earthly institution, is not immune to the sins of its unholy members. These deviations and errors which creep into the life of the Church stand under the judgment and condemnation of the authentic and genuine Holy Tradition which comes from God. Among the elements which make up the Holy Tradition of the Church, the Bible holds the first place. 

Next comes the Church’s liturgical life and its prayer, then its dogmatic decisions and the acts of its approved churchly councils, the writings of the church fathers, the lives of the saints, the canon laws, and finally the iconographic tradition together with the other inspired forms of creative artistic expression such as music and architecture. All of the elements of Holy Tradition are organically linked together in real life. None of them stands alone. None may be separated or isolated from the other or from the wholeness of the life of the Church. 

All come alive in the actual living of the life of the Church in every age and generation, in every time and place. As the Church continues to live by the inspiration of the Holy Spirit, the Holy Tradition of the Church will continue to grow and develop. This process will go on until the establishment of the Kingdom of God at the end of the ages.

ARE ALL ORTHODOX CHURCES  THE SAME AS EASTERN ORTHODOX CHURCHE?
Not all Orthodox Churches are 'Eastern Orthodox'. The 'Oriental Orthodox Churches' have theological differences with the Eastern Orthodox and form a separate group, while a few Orthodox Churches are not 'in communion' with the others. 

WHO ARE THE MARIAMITE ORTHODOX FATHERS, COMMUNITY OF MARY, KNOWN AS THE MARIANISTS? 
The Mariamite Orthodox Fathers, Community of Mary is part of the Orthodox Metropolis of Albion. It is headed by a Metropolitan Archbishop who is its Primate. 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.  The Mariamite Orthodox Fathers  is  a Christan Monastic Commumity,  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.

The Community  is dedicated to Eastern Christian evangelism. Its  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. 

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 DO YOU SAY ABOUT THE VIRGIN MARY, 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 our Church. 

The Virgin Mary holds a central place in the hearts and devotion of Orthodox. To understand why she is so important, it is necessary to delve into the teachings and beliefs of Orthodox Churches. First and foremost, both Orthodox and Byzantine Eastern Rite Christians, believe in the Incarnation, which is the belief that God became human in the person of Jesus Christ. This is an essential aspect of Eastern Orthodox theology, as it affirms the belief that God fully entered in a human experience to redeem and restore humanity. 

The Virgin Mary played a crucial role in the Incarnation, as she was the one chosen by God to be the mother of Jesus. This means that she was not just a vessel for the conception and birth of Jesus, but rather a fully human and fully divine being. She is therefore seen as a crucial figure in the salvation history of the Church, as she played a key role in the redemption of humanity through her son, Jesus Christ. In addition to her role in the Incarnation, the Virgin Mary is also revered for her holiness and her devotion to God. She is seen as an example of what it means to fully embrace one’s faith and to live a life dedicated to God. She is often depicted as the “new Eve,” as she is seen as reversing the sin of the first woman and becoming a model of obedient faith. 

The Virgin Mary is also a source of comfort and intercession for Christians. She is seen as a mother figure who is always ready to listen and to offer her maternal love and protection. Finally, the Virgin Mary is also revered for her role in the Church. She is seen as a model for the Church itself, as she exemplified the virtues of humility, obedience, and faith. She is also seen as a symbol of the Church’s unity, as she is the mother of all believers and is therefore a unifying figure for the Church. 

The Virgin Mary holds a central place in the hearts and devotion of both Orthodox and Catholic Christians due to her role in the Incarnation, her holiness and devotion to God, her role as a source of comfort and intercession, and her role in the Church. She is a deeply revered and beloved figure and her influence and importance cannot be overstated.


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.


HOW DO YOU UNDERSTAND THE IMMACULATE CONCEPTION? 
The Eastern Orthodox Church rejects the Western dogma of the Immaculate Conception, which defines Mary as conceived without original sin, believing instead that she, like all humans, inherited original sin but was purified later by God's grace through the Holy Spirit, enabling her free-willed "yes" to bear Christ. While Orthodoxy highly venerates the Theotokos (Mother of God) as "all-pure" and sinless in life, we attribute this to her obedience and sanctification, not a special conception, seeing the Catholic doctrine as unnecessary and problematic for free will.

 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.

WHAT IS YOUR UNDERSTANDING TO MARRIAGE?
  In our understanding, marriage is the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implies the spiritual communion of a married couple a man and a woman but also assured the continuation of humanity. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs His first sign, turning water into wine at the wedding in Cana of Galilee, and th us reveals His glory (Jn 2:11). 
The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32). The Orthodox Church consider the union of man and woman in Christ constitutes “a small church” or an icon of the Church. 
Through God’s blessing, the union of man and woman is elevated to a higher level, for communion is greater than individual existence because it initiates the spouses into the order of the Kingdom of the All-Holy Trinity. 

A necessary condition of marriage is faith in Jesus Christ, which must be shared by the bridegroom and the bride, man and woman. Consequently, unity in Christ is the foundation of marital unity. Thus, marital love blessed by the Holy Spirit enables the couple to reflect the love between Christ and the Church as a mystery of the Kingdom of God—as the eternal life of humanity in the love of God. As for civil marriage between a man and a woman registered in accordance with the law lacks sacramental character since it is a simple legalized cohabitation recognized by the State, different from a marriage blessed by God and the Church. 

The members of the Church who contract a civil marriage ought to be regarded with pastoral responsibility, which is necessary to help them understand the value of the sacrament of marriage and the blessings connected with it. The Orthodox Church does not allow for her members to contract same-sex unions or any other form of cohabitation apart from marriage. 

The Orthodox Church exerts all possible pastoral efforts to help her members who enter such unions understand the true meaning of repentance and love as blessed by the Church. The grave consequences brought about by this crisis of the institutions of marriage and the family are manifested in the frightening increase in the number of divorces, abortions, and other problems of family life.

 These consequences constitute a great challenge to the mission of the Church in the modern world, which is why the shepherds of the Church are obligated to make every possible effort to address these problems. The Church lovingly invites her children and all people of good will to defend this fidelity to the sacredness of the family.

WHAT IS YOUR UNDERSTANDING TO THE ROLE OF WOMEN IN THE CHURCH?  
The role of a woman in the Church is the same as the role of a man in the Church. It is to be a member of the body of Christ. As part of this body, the Church, we are all called to listen to God. Being part of the “royal priesthood” means being a servant, making a sacrifice of ourselves for Christ, just as Christ did for us. Christ, the Archpriest, gave us this example. We have many male and female Saints who have given us great examples of “priestly” ministry as well as people in our own lives. 

Our challenges as a young woman or man are to look beyond some of the misconceptions that exist in the church and cultivate the gifts that God has given us. When we use them to serve humanity in His name, then we will have found our special role in the Church. 

It must be noted that the Eastern Church Tradition elevates woman as a person by giving her a vital role in the development of young people and their presence in society. Contrary to timeless perceptions and realities, which want women to be marginalized, the Church suspends any discrimination between the sexes by considering men and women as equal members of a Body, endowed with the same spiritual gifts and with a common goal of Communion with God. The exaltation of woman finds its highest expression in the face of the Virgin Mary and especially in her contribution to the incarnation of the Son and Word of God. 

The Theotokos is the ideal, beauteous and wonderful woman, a constant model of every Christian. Throughout the history of the Church, we find women role models, holy women who with their virtue served both God and man. The Canaanite and the bleeding women teach with their faith and perseverance. The weeping prostitute becomes the supreme example of repentance. The Samaritan woman – Saint Photini, Priscilla, Lydia, Saint Thekla and countless other women contribute to the work of preaching. Emmelia, Nonna, Anthousa become real mothers. Many women today are dedicated to the same ministry work, in the context of a variety of activities of their parish, whether they are related to charity, or to catechism and Christian education in general, or to other spiritual events (camps, conferences, etc.). 

The participation of women in this ministry work is inextricably linked to the special feminine nature and spirituality. In this way, the woman utilizes her personal and innate gifts, dynamically offering her share in the liturgical life of the Church as a worship community. No one can deny that the life of a Parish is largely based on the love, sacrifice and offering of all these women. The uniqueness of the woman and the functions she performs in the Church make her undoubtedly a member equal to the man. In the Eastern Tradition, respect for individuality is a fundamental principle. 

The fact that women are excluded from the sacrament of the priesthood, means in no way a devaluation of the Woman, as some want to see it. Priesthood is not an ecclesiastical profession, nor is it of a formal or customary nature. 

It is a Mystery instituted by Jesus Christ himself, given by Him only to the Apostles and to the successors of their work, the Men-Clergy. Why this possibility was given only to males is interpreted humanely as due to purely practical and biological reasons

 Man, after all, is called with faith – trust in Him to accept and live the divine truths and actions. This fact, however, does not detract from the value of the woman as a person. After all, the possibility of sainthood exists freely and equally in both sexes. Let us not forget the following: The body has many parts, and each part has its own mission, which with its value and uniqueness contributes to the overall harmony.

WHAT IS YOUR UNDERSTANDING TO THE SPECIAL PASTORAL CARE FOR YOUNG PEOPLE? 
The Church’s special pastoral care for young people represents an unceasing and unchanging Christ-cantered process of formation. Of course, the pastoral responsibility of the Church also extends to the divinely granted institution of family, which has always been and must always be founded on the sacred mystery of Christian marriage as a union between man and woman, as reflected in the union of Christ and His Church (Eph 5:32). This is especially vital considering attempts in certain countries to legalize and in certain Christian communities to justify theologically other forms of human cohabitation that are contrary to Christian tradition and teaching. 

The Church hopes for the recapitulation of everything in the Body of Christ, it reminds every person coming into the world, that Christ will return at His Second Coming judging the living and the dead (1 Pet 4, 5) and that His Kingdom shall have no end (Lk 1:33)

WHAT’S YOU’RE UNDERSTANDING ON ABORTION? 
The abortion of a child already conceived is strictly forbidden in our faith and cannot be justified in any way, except perhaps with the greatest moral risk and with the most serious penitence in the most extreme cases such as that of irreparable damage to the mother or her probable death in the act of childbirth. In such extreme situations, the mother alone must take upon herself the decision, and all must be prepared to stand before God for the action, asking His divine mercy. 

WHAT IS YOUR UNDERSTANDING TO SUICIDE? 
As Christians, we believe that life is a gift from God. The All-Holy and Life-Giving Trinity created all things and granted life to all living creatures. Out of His love, God made us, human beings, in His own divine image and likeness, entrusting us as stewards–not owners–of our lives, blessing us with the capacity of freedom, and calling us to a life of loving communion. 

Christ identifies the very purpose of His incarnation and earthly mission with the gift of life, proclaiming, “I came that they may have life, and have it more abundantly” (John 10:10). Remaining faithful to the Lord’s Gospel, the Church invites all human beings to enter in the living body of Christ, to be sustained through the life-giving sacraments, and to preserve and perpetuate both spiritual and physical life. Suicide is the intentional causing of one’s own physical death through a decisive act. 

Suicide is regarded generally with the Eastern Orthodox Tradition as a rejection of God’s gift of physical life, a failure of stewardship, an act of despair, and a transgression of the sixth commandment, “You shall not kill” (Exodus 20:13). On one hand, the Church condemns acts of suicide and declines to offer a funeral service and burial to a suicide victim.

On the other hand, the Church acknowledges that while human freedom was not annihilated by the Fall, both spiritual factors (like acedia- spiritual torpor) and physical factors (like depression) can severely compromise a person’s ability to reason clearly and act freely. 

Regarding suicide, the Church takes very seriously such spiritual and physical factors and responds pastorally by offering a funeral service and burial to suicide victims whose capacities for judgment and action were found to be significantly diminished. Depression is an illness caused by both medical and psychological factors. It is characterized by physical changes such as loss of appetite, weight loss, and in some cases, weight gain. Both insomnia and hypersomnia are common symptoms. 

The primary focus of the Church and its pastoral ministry in cases of suicide is on the living, the family and friends of the deceased. Those left behind carry a great burden–of hurt, guilt, and shame–with the realization that their loved one has taken his/her own life. They look to the Church and especially to the parish family, for strength and hope regarding the deceased, and for the support and love they themselves urgently need. 

Far more cases of suicide than previously recognized involve spiritual and/or physiological factors that significantly compromise a person’s rationality and freedom. The parish priest should always consult with his diocesan hierarch to discern the proper course of action, the general pastoral recommendation being that a church burial and memorial services could be granted unless there were an absence of significantly diminished capacities.