Orthodox Christianity, often termed the “Eastern Orthodox,” “Greek Orthodox” Church, or simply “the Orthodox Church,” stands as one of the oldest Christian traditions in the world. Its origins are deeply rooted in the teachings of Jesus Christ and the early Church, with its history beginning as chronicled in the New Testament. Historically, all other Christian denominations can trace their lineage back to this ancient church.
Globally, Orthodox Christianity boasts approximately 250 million adherents, making it the second-largest Christian body after the Roman Catholic Church. Despite its considerable size worldwide, awareness of Orthodox Christianity remains relatively limited in some parts of the world.
The Orthodox Church is characterized by its profound connection to Christian history and its rich biblical and theological traditions. For nearly two millennia, it has provided the framework for Christian life for countless believers.
However, understanding Orthodox Christianity goes beyond simply reading about it. Much like getting to know someone personally is different from reading their biography, experiencing Orthodox Christianity firsthand is crucial for true comprehension. You are warmly invited to join in worship, to “taste and see” (Psalm 34:8).
While direct experience is essential to fully grasp Orthodox Christianity, some common initial questions can be addressed to provide introductory clarity for those visiting an Orthodox Church for the first time.
Delving into Orthodox Christianity
For many, Orthodox Christianity remains unfamiliar, even though its continuous tradition spans nearly 2,000 years and Orthodox Christians have been present in various nations for centuries.
So, What Is Orthodox Christianity? It is fundamentally the living expression of faith within the Orthodox Church, inextricably linked to this historical community and shaping its entire way of life. Orthodox Christian faith is anchored in “the faith that was once for all entrusted to the saints” (Jude 3), passed down from Jesus Christ to the Apostles, and subsequently transmitted generation to generation within the Church, maintaining its integrity without additions or subtractions.
The central aim of Orthodox Christianity is the salvation of every individual, achieved through union with Christ within the Church. This transformative process leads to holiness and ultimately grants eternal life. This core message is the Gospel, the good news that Jesus is the Messiah, that He resurrected from the dead, and that salvation is attainable through Him.
Historically, the Orthodox Church is the most ancient among Christian churches. All Christian communities can ultimately trace their historical roots back to the Orthodox Church. The New Testament documents the very beginnings of the Orthodox Church, and remarkably, Orthodox Christianity continues to thrive in many of the regions mentioned in the New Testament where the Apostles first proclaimed the Gospel. This Church is responsible for writing, compiling, and canonizing the Holy Scriptures, formulating core Christian doctrines, and upholding the same faith for 2,000 years.
Today, the largest Orthodox Christian populations are concentrated in Eastern Europe and the Middle East. However, significant communities also exist in North America, Western Europe, Africa, Asia, and Australia, largely due to immigration during the 19th and 20th centuries, as well as a growing number of converts embracing the faith. It stands as the second-largest Christian communion globally, surpassed in size only by the Roman Catholic Church. While sometimes referred to as “Greek Orthodox” or “Eastern Orthodox,” the most accurate and preferred term is simply Orthodox Christian. Therefore, understanding what Orthodox Christians believe and how they live becomes crucial.
Explore the following sections for a concise introduction to the core beliefs and practices of the Orthodox Church.
Understanding God in Orthodox Christianity
Who is God in Orthodox Christianity?
Orthodox Christians worship the Holy Trinity—Father, Son, and Holy Spirit—believing in one God (Matt. 28:19; II Cor. 13:14; I Peter 1:1-2; Rom. 14:17-18, 15:16). Guided by the Holy Scriptures as interpreted by the Holy Fathers of the Church, Orthodoxy affirms that the Trinity comprises three distinct divine persons sharing one essence. The persons of the Trinity are eternal, existing outside of time, yet acting within time and history.
God is not viewed as an impersonal force or merely a “higher power,” but as the divine Persons of the Trinity engaging in personal relationship with humanity. Orthodoxy is strictly monotheistic and Trinitarian, not polytheistic. The God of the Orthodox Christian Church is the same God of Abraham, Isaac, and Jacob, the “I AM” who revealed Himself to Moses in the burning bush (Ex. 3:2-14).
The Church approaches God primarily through divine mystery, acknowledging the limits of human comprehension in defining God exhaustively. This apophatic approach emphasizes personal encounter with God, recognizing the inadequacy of the human mind to fully grasp Him (John 1:18; I John 4:12; Is. 55:9), while relying on God’s self-revelation. We know God because He has revealed Himself through Jesus Christ.
The foundational statement of Orthodox belief about God is the Nicene-Constantinopolitan Creed, commonly known as the Nicene Creed. Formulated at the First and Second Ecumenical Councils in AD 325 and 381, respectively, it stands as a concise summary of Christian doctrine.
If God’s character is revealed through Jesus Christ, then understanding who Jesus Christ is becomes essential.
Jesus Christ: God Incarnate
Jesus Christ is God, the second person of the Holy Trinity. He is the “I AM” who appeared to Moses (Ex. 3:2-14). He declares Himself to be the way, the truth, and the life (John 14:6). He is the eternal God who entered human history, born as a child. He and the Father are one (John 10:30), united in essence. In His crucifixion, one person of the Trinity suffered in the flesh.
As recounted in the Gospels, Jesus Christ was born of the Virgin Mary, a truly human child, who matured into manhood. He preached, performed miracles, taught His disciples, experienced real physical death on the cross, and then rose bodily from the dead on the third day. He ascended into Heaven (Acts 1:9) and is seated at the right hand of the Father (Mark 16:19). Uniquely among humanity, He is without sin.
Jesus is the Theanthropos, the God-man. He is not partially God and partially man, nor a hybrid, but fully God and fully man, perfect in both divinity and humanity. He possesses two natures, divine and human, united in the Incarnation without mixture, separation, or confusion. The Incarnation is the doctrine that God became human while remaining fully God. He is the Messiah, the Christ—the Anointed One of God, prophesied in the Old Testament.
His earthly mission was the salvation of humankind, for the life of the world. Every action, from baptism to teaching in parables, healing the sick, and His glorious death and resurrection, was directed towards our salvation. Through who He is and what He accomplished for us, we are offered the possibility to become by grace what He is by nature, reaching the fullness of Christ (Eph. 4:13). We can “become partakers of the divine nature” (II Pet. 1:4).
This is who Jesus is and His purpose. But what is mankind in Orthodox Christianity? What is human nature, and what is the fundamental problem of humanity?
Mankind: Created in God’s Image
Orthodox Christian doctrine concerning human nature, known as anthropology, teaches that humanity was created by God for communion and worship, made in His image to progress towards His likeness (Gen. 1:26). Every human being possesses infinite value, bearing the indelible mark of the Creator. Humans are composed of both soul and body, integral and permanent aspects of human nature. While created sinless, humanity was not created in a state of ultimate perfection but for dynamic growth, with the potential to become increasingly like God.
The Fall of mankind, marked by Adam and Eve’s first sin, not only violated God’s commandments but fundamentally altered their being. Human nature itself remained unchanged, but the image of God within humanity became obscured by sin. Sin is understood as separation from God at the core of our being. Despite this fallen state, humans are not considered totally depraved but suffer from the disease of sin, which significantly hinders the pursuit of holiness.
All of humanity experiences the consequences of sin—death, sickness, and all forms of evil—regardless of individual sins committed. In Orthodox anthropology, the primary problem is not guilt but sickness. Original sin is understood not as inherited guilt for Adam’s transgression, but as an inherited condition, a disease that can be healed through salvation, a dynamic path toward God’s likeness.
For Orthodox Christians, what does it mean to be saved?
Salvation: Theosis and Transformation
In the Orthodox Church, salvation is primarily understood as theosis. Theosis is the ongoing, infinite process of becoming more and more like God. Often translated as deification or divinization, theosis signifies the Christian’s journey to be increasingly filled with divine life, becoming by grace what Christ is by nature. As St. Athanasius the Great famously stated, “God became man so that man might become divine.” Through participation in the Incarnation, we can become like Christ. This transformation is far more encompassing than merely determining our destination after death.
For Orthodox Christians, salvation is a process spanning earthly life and extending into eternal life in the age to come. It is often described in three stages: purification (katharsis), illumination (theoria), and divinization (theosis). Salvation involves not only becoming free from sin (purification) but also progressive immersion in divine light (illumination) and ultimately being so filled with God in union that we radiate God’s likeness. In some instances, this can even manifest as bearing the Uncreated Light, a physically visible light emanating from God’s presence, as witnessed at the Transfiguration (Matt. 17:1-6; Mark 9:1-8; Luke 9:28-36) or when Moses encountered God on Mt. Sinai (Ex. 34:29-35). While these three stages are sometimes distinguished, they overlap, and the entire process is also referred to as theosis.
Salvation is exclusively through Christ (John 14:6) and cannot be earned. It is a free gift from God. However, receiving salvation requires human cooperation with God; He will not override free will. A life of repentance – turning away from sin and towards God – is essential. Alongside repentance, participation in the sacraments, such as baptism and holy communion, is how we actively cooperate with God. God’s grace not only forgives sins through Christ’s sacrifice on the cross but also transforms us to be more like Christ. This co-working is called synergy (synergeia), making us co-laborers with God (I Cor. 3:9; II Cor. 6:1).
In theosis, we become filled with divine life, taking on God’s attributes without merging with the Holy Trinity. We become “partakers of the divine nature” (II Peter 1:4). This is a union without fusion. We can become “gods” by grace, not in a polytheistic sense (there is only one God), but as adopted sons and daughters of the Most High (Ps. 82:6; John 10:34), resembling our Father but not becoming the same as Him. A classic analogy for theosis is a sword held in a flame: the sword gradually acquires the properties of the flame (light and heat) while remaining a sword. Our ultimate goal is for all things to be united in Christ (Eph. 1:10, 2:6).
The Church also speaks of salvation through other metaphors – adoption, atonement, healing, substitution by Christ, sacrifice, debt paid, crimes pardoned, etc. – but theosis is the primary framework for understanding salvation. The concept of the Church is interwoven with salvation. So, what is the Church in Orthodox Christianity?
The Church: Body of Christ
The Church is the Body of Christ, a divine-human communion between Jesus Christ and His people. Jesus Christ alone is the head of the Church (Eph. 1:22, 5:23; Col. 1:18). The Nicene Creed describes the Church as “one, holy, catholic, and apostolic.” This signifies that the Church is:
- One: Undivided and singular.
- Holy: Sanctified and dedicated to God’s work.
- Catholic: Universal, characterized by fullness and wholeness.
- Apostolic: Rooted in the teachings and mission of the Apostles, sent to preach the Gospel and baptize all nations.
The term “Church” itself, derived from the Greek ekklesia, means “those called out,” signifying that the Church is called out from the world by God.
The Church is the Bride of Christ (John 3:29), united to the Son of God in faith and love. Christ gave Himself up for the Church on the cross (Eph. 5:23). The intimacy of marriage serves as an earthly image of Christ’s profound relationship with His Church, and earthly marriage mirrors the union of Jesus, the heavenly Bridegroom, with the Church.
The community of the Church is the place of salvation for humanity, the Ark for rescue from the flood of corruption and sin. Within the Church, Christians “work out their salvation with fear and trembling” (Philippians 2:12), worshiping the Holy Trinity “in spirit and in truth” (John 4:24). The Church is “the pillar and foundation of the truth” (I Tim. 3:15), guiding us in our pursuit of truth. The Church is eternal, and “the gates of hell shall not prevail against it” (Matt. 16:18).
The Church encompasses the prophets and saints of both the Old and New Covenants, angels, and the living community of believers on earth. Those who have passed away are sometimes called the “Church Triumphant,” while believers in this life are the “Church Militant” (Heb. 12:1).
The ultimate boundaries of the Church are known only to God. While the historical Orthodox Church is considered the fullness of the Church, the connection of individuals outside its visible structure to the Church (Christian or not) is ultimately known to God alone. Throughout history, various groups have separated from the Church, a tragic reality that Orthodoxy seeks to overcome. The salvation of Christians outside the historical Church is a matter of God’s mercy and grace, just as it is for those visibly within the Church.
To be an Orthodox Christian in this life means belonging to the Orthodox Church. It is not an individual pursuit or part of a separate group. Orthodox Christians believe that while other religions may possess elements of Gospel truth, the fullness of Christian faith resides only in Orthodoxy. This fullness is embodied in Holy Tradition, which is centered upon the Scriptures.
So, what are Holy Tradition and the Scriptures in Orthodox Christianity?
Holy Tradition and the Scriptures: Pillars of Faith
Holy Tradition is the deposit of faith given by Jesus Christ to the Apostles and passed down within the Church, generation after generation, without alteration, addition, or subtraction. Nothing is added, changed, or removed.
Holy Tradition is transmitted from the Apostles both orally and in writing (II Thess. 2:15, 3:6). The Orthodox theologian Vladimir Lossky famously described Tradition as “the life of the Holy Spirit in the Church.” It is dynamic in its application, yet unchanging in its doctrinal essence. It evolves in expression while remaining constant in its core meaning.
Contrary to some understandings of tradition, the Orthodox Church does not view Holy Tradition as an accumulating collection of practices and doctrines that develop over time, gradually becoming unrecognizable to the early Christians. Instead, Holy Tradition is the same faith taught by Jesus to the Apostles and passed on to their successors, preserved within the Church, particularly through Apostolic succession (Jude 1:3).
At the heart of Holy Tradition are the Holy Scriptures, the Bible, the written witness to God’s revelation within the Church. The Scriptures are always interpreted within the context of the Tradition that gave rise to them and facilitated their canonization, a process that extended into the 4th century. The first list of the 27 books of the New Testament as we know it today appeared in AD 367.
Alongside Holy Tradition, Orthodox Christians recognize “other traditions,” which are customs that aid in expressing Holy Tradition. These include specific ways of celebrating feast days, fasting regulations, or details of the Church calendar. These secondary traditions can and do change over time. The essential element is the unchanging Holy Tradition given by Jesus.
Holy Tradition forms the foundation of Orthodox spirituality. What does spirituality mean for an Orthodox Christian?
Spirituality: Living the Orthodox Faith Daily
Spirituality in Orthodox Christianity can be understood as “the daily life of an Orthodox Christian.” Orthodox Christians strive to “pray without ceasing” (I Thess. 5:17), integrating prayer into nearly every moment, task, and situation. Prayer can take various forms—written prayers, meditative prayer, or spontaneous prayer. While extemporaneous prayer has its place, Orthodox Christians generally rely more on the wisdom and experience of the saints than on personal opinions, which are considered less reliable.
The spiritual life is liturgical, sacramental, and mystical. Spiritual intensity is not reserved for select individuals but is for all Christians. This life involves prayer, frequent participation in liturgical services, and an ascetic way of life encompassing fasting and other disciplines like non-possessiveness. The aim is to bring the whole person—soul and body—into communion with Jesus Christ through cooperation with His grace.
Daily prayer practices, liturgical calendars, feast days, and fasting periods structure this spiritual life. While these might initially seem like numerous rules, they are not about rigid adherence to rules, but about orienting our entire lives towards Christ. Some practices are more effective than others in achieving this.
Holiness transcends mere morality. It is a holistic worldview and way of living. Orthodox spirituality seeks to discern God’s presence in everything and everyone, and to act accordingly.
Orthodox spirituality is practical and adaptable, guided by experienced individuals, typically the parish priest. Everything is directed towards “the one thing needful”—life in Jesus Christ, becoming more like Him.
At the center of Orthodox spirituality is worship. What is worship in Orthodox Christianity?
Worship: Approaching the Divine
For Orthodox Christians, worship is humanity’s highest calling: to bow before Almighty God, the Holy Trinity, and to offer ourselves completely to God, becoming mystically united with Him in the holy mysteries (sacraments). Worshiping God fulfills the very purpose of our creation.
Orthodox worship is liturgical, following specific ritual patterns and cycles, incorporating music, prayer, and symbolic actions. Liturgical worship is conducted with reverence and dignity, engaging all five senses. Reverence and awe are essential in worship, as we are entering the very presence of the Creator.
While liturgical, Orthodox worship is not repetitive or boring. The rich tradition offers a vast world to explore, inexhaustible even over a lifetime.
Orthodox worship is transformative, drawing us deeper into communion with God and, through cooperation with God, gradually transforming us into holy individuals—saints. The patterns of Orthodox worship are based on heavenly worship as described in the Bible, including an altar, incense, chanting, and more (Is. 6 & 7; Heb. 8:1-6; Rev. 4, 5).
Worship is distinct from veneration. Worship is the complete offering of ourselves to God for union with Him, while veneration is the genuine respect shown to holy people and things. Though both may involve acts of reverence like bowing, they are not the same and should not be confused.
An essential yet secondary aspect of worship in Orthodoxy is teaching the faith, shaping Christians in Church doctrines. These doctrines are not merely intellectual propositions but guides for Christian living.
The central liturgical service is the Divine Liturgy, where prepared believers receive Holy Eucharist—bread and wine mystically transformed by God into the Body and Blood of Christ (John 6:47-58). Other significant services include Vespers (evening prayer) and Matins (morning prayer), following the apostolic tradition of prayer at set hours (Acts 3:1, 10:9, 10:30).
Sacraments are integral to Orthodox worship. What are the sacraments in Orthodox Christianity?
Sacraments: Holy Mysteries of Divine Grace
In a broad sense, the entire life of the Church is sacramental. The more traditional term for sacraments in the Orthodox Church is “holy mysteries.” Through the mysteries, Christians are united with God, becoming “partakers of the divine nature” (II Peter 1:4). In all sacraments, God is present with His divine energies, using physical means to convey Himself to His people.
The term “mystery” signifies both something beyond full human comprehension and the mystical, which unites the divine and human realms. Historically, “mystery” refers less to a “thing” and more to an “action”—God acting upon us.
While the Orthodox Church has not officially defined a specific number, seven sacraments are generally recognized. Two are sacraments of initiation into the Church: baptism (Rom. 6:4; Eph. 4:5; Col. 2:12; I Peter 3:21) and chrismation (also called confirmation; Acts 8:14-17, 19:6). The Eucharist completes initiation and nourishes the Christian life, considered the highest sacrament (John 6:47-58; Luke 24:35; Acts 2:42, 46).
The remaining sacraments are occasional: holy unction for the sick, an anointing with holy oil (James 5:14); confession for repentance and reconciliation with the Church (I John 1:9; James 5:16); marriage uniting one man and one woman for life (John 2); and ordination for those called to serve in holy orders (Acts 6:1-6, 13:3; Titus 1:5; I Tim. 4:14; II Tim. 1:6).
All mysteries require preparation within the Church and are generally not administered to non-Orthodox Christians (Matt. 7:6). Baptism is an exception, uniting the Christian with Christ in the Church, transitioning them from believer preparing for baptism to full member of the Body of Christ. Individuals baptized in non-Orthodox settings may be chrismated to become Orthodox, depending on the manner and theological understanding of their initial baptism.
Ordination is mentioned among the sacraments. Who are the clergy in the Orthodox Church, and what is their role?
Clergy: Serving the Church
The clergy of the Orthodox Church are called by God to specific roles of service and leadership within the Church (Acts 6:1-6, 13:3; Titus 1:5; I Tim. 4:14; II Tim. 1:6). They are not inherently worthy, but through the grace of ordination, God empowers them to fulfill His will. This is why, after ordination, the congregation proclaims Axios! (“Worthy!”), not to declare the individual’s pre-ordination worthiness, but to acknowledge the Holy Spirit’s descent and bestowal of ministry.
Clergy are not inherently superior to the laity, who are also ordained to a specific ministry as the royal priesthood of Christ. Clerical ministry is a more intense and potentially spiritually demanding role due to its focus on the holy mysteries and teaching responsibilities. Clergy are accountable to God for the responsibilities entrusted to them.
There are two main categories of clergy: minor orders and major orders. Minor orders currently in use include reader, cantor (chanter), and subdeacon. Major orders, dating back to apostolic times and permanent within the Church, are deacon, presbyter (priest/elder), and bishop. Bishops are sacramentally equal, working collaboratively in councils to address significant Church matters. While some bishops hold greater seniority and responsibility, there is no Orthodox equivalent to the Roman Catholic Pope, either in administrative or doctrinal authority.
The concept of Saints is frequently mentioned in Orthodox Christianity. Who are the Saints in Orthodox Christianity?
Saints: Witnesses to God’s Grace
The term “saints” has two primary meanings. First, “saints” refers to all members of the Body of Christ, the Church (Acts 9). “Saint” signifies one who is set apart for God’s purposes, synonymous with “holy”—to be set apart.
In the second, more common usage, “Saints” are individuals whose lives clearly demonstrate their dedication to God’s service. Their holiness, originating from Jesus Christ, not themselves (Gal. 2:20), is so evident that Orthodox Christians offer them great respect, known as veneration. Veneration is given due to Christ’s work within them.
When the Church officially recognizes Christ’s work in a Saint, it undertakes canonization (also called “glorification”). This is the Church’s affirmation of their salvation and recognition that their lives are worthy of imitation, as the Apostle Paul urged imitation of him as he imitated Christ (I Cor. 11:1). Canonization includes composing liturgical services for the Saint’s feast day and confirming their place in the common worship of the entire Church through iconography—spiritual images connecting us to spiritual realities. The Saints are seen as a “great cloud of witnesses” surrounding us (Heb. 12:1).
The Orthodox Church has a vast number of Saints throughout its history. Why is History important in Orthodox Christianity?
History: God’s Work Through Time
Church history documents the unfolding of Christ’s work throughout human experience. History holds theological significance in Orthodoxy due to the Incarnation of Jesus Christ. Just as God chose to become a physical human being, He also chooses to work within and through human history to bring about salvation. While Biblical history, as the salvation story, the Gospel, is most sacred, the rest of Church history is also sacred, witnessing the ongoing impact of salvation in human experience.
History records the Church’s experience across time, applying the unchanging Gospel of Jesus Christ across centuries, continents, and diverse cultures. This historical experience informs our reliance on the guidance of the Saints for spiritual direction, scriptural understanding, and Church teachings. Certain Saints, known as Church Fathers, are especially trusted for biblical interpretation, worship practices, and guidance on repentance and growth in holiness. Their recognized personal experience and knowledge of God, validated by the Church, makes them trustworthy guides.
Conclusion: A Living and Timeless Faith
In today’s diverse and pluralistic world, the Orthodox Church may appear to some as a vast, unchanging institution, seemingly frozen in time, representing an outdated era or mere ritualism. However, for faithful Orthodox Christians, their faith is vibrant, dynamic, relevant, and applicable in every moment. It is not dead ritualism but a living Tradition, trustworthy and enduring, like Christ Himself—”the same yesterday, today, and forever.”
Orthodox Christianity is not a “niche” religion limited to specific ethnicities, temperaments, ages, or social statuses. It is a timeless, universal, and saving way of life, a dynamic, divinely given program for the healing of the soul, bringing humanity and the cosmos into harmony and communion with the Holy Trinity in Jesus Christ.
Summarizing twenty centuries of Orthodox Church life or the lived experience of an Orthodox Christian is impossible in a brief overview. However, this introduction aims to provide a glimpse into what it means to be Orthodox.
You are invited to experience Orthodox worship firsthand, the heart of Orthodox life and our shared journey to knowing our Lord Jesus Christ, with His Father and the Holy Spirit. Amen.
Appendix
The Nicene-Constantinopolitan Creed
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 the heavens 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 arose on the third day according to the Scriptures.
And he ascended into the heavens 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, the Creator of life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake 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 Nicene-Constantinopolitan Creed, formulated at the First and Second Ecumenical Councils (held in Nicea and Constantinople in AD 325 and 381, respectively), is the primary statement of faith of the Orthodox Christian Church. In its original form, it is worded “We believe…” rather than “I believe…” It was formulated in response to heresy and has been understood since its articulation in the 4th century as an expression of the timeless, unchanging faith given by Christ to the Apostles. It is often known simply as The Nicene Creed.
Credits
This material is adapted and expanded with permission from St. Paul Antiochian Orthodox Church in Emmaus, PA. You can find the original introduction to Orthodoxy series and further resources on their website.
