Eastern Orthodoxy

The image associated with his legend entered Constantinople in 944, and the translation is still commemorated in the Byzantine calendar on 16 August.

Orthodox churches around the sea trace their foundation to the apostle Andrew, and bishoprics stood at the Greek ports from an early date.

Orthodoxy's liturgy, its theology of the icon and its structure of autocephalous churches were all formed inside this empire.

Russia fought as the self-declared protector of Orthodoxy, and the Greek clergy's rights in the shared churches were the matter in dispute.

This source names Eastern Orthodoxy directly: "Wikipedia's article on Eastern Orthodoxy in Serbia, read directly for this pass, which states that the Ecumenical Patriarch persuaded the Ottoman Sultan to abolish the Patriarchate of Pec on 11..."

At Theophany on 6 January Orthodox clergy bless water and in many places throw a cross into a river or harbour, re-enacting the baptism.

Chief among its mosaics is the sixth-century Madaba Map set into the floor of the Greek Orthodox Church of Saint George.

This source names Eastern Orthodoxy directly: "form across Christianity broadly, and Eastern Orthodoxy holds a related but doctrinally distinct feast of the Dormition, a difference worth keeping in view whenever this bull is cited."

The council of 787 restored the veneration of icons and is kept in the Orthodox calendar.

Mehmed II installed a Greek Orthodox patriarch in Constantinople within months of the conquest and confirmed his authority over the Orthodox population.

Eastern Orthodoxy recognises saints by glorification, a synodal act of the local church, with no central tribunal.

The seminary of the ecumenical patriarchate stands on Heybeliada in this sea and has admitted no students since the Turkish law of 1971.

This source names Eastern Orthodoxy directly: "including Hinduism, Buddhism, Judaism, Eastern Orthodoxy, Roman Catholicism, Islam, Protestantism and World Christianity."

This source names Eastern Orthodoxy directly: "and authoritative source for what Eastern Orthodoxy itself commemorates on this feast and how the service names and orders the angelic ranks."

The first see of the Eastern Orthodox communion; its bishop is first among equals.

The Orthodox churches admit no instrument at all into the liturgy, a settled difference from Lutheran and Catholic practice.

This tradition rejects the Roman claim to universal jurisdiction and papal infallibility.

The Filioque addition to the Nicene Creed is rejected by this tradition as an unauthorized Western interpolation, a central cause of the East-West schism.

Byzantine worship is sung unaccompanied. The human voice is held to be the only instrument proper to the liturgy, and no organ stands in an Orthodox church.

Orthodoxy accords the bishop of Rome a primacy of honour among equal patriarchs and refuses the universal jurisdiction and the infallibility defined in 1870.

Orthodoxy holds that no bishop is infallible apart from the Church, and treats the definition as the point at which the Roman claim became formally irreconcilable with the Eastern understanding of the episcopate.

Orthodoxy accords the bishop of Rome a primacy of honour among equals and refuses the universal jurisdiction and the infallibility that the Roman office now claims.

The Florentine union was formally repudiated in the East, and Orthodoxy holds that a union signed by a delegation under the threat of the Turk and rejected by the churches at home was never a union at all.

Orthodoxy receives no Western council after the seventh, and holds Trent to be the local business of the Latin church, whatever weight the Latin church gives it.

Orthodoxy refuses both definitions, holding that the bishop of Rome is first among equals and that no bishop is preserved from error apart from the consent of the church.

The union proclaimed at Lyons was made by an emperor under military pressure and was repudiated in the East, where it was never received by the bishops, the monasteries or the people.

Orthodoxy refuses the addition this council put into the creed, holding that no local synod may alter the text a general council issued, and the addition itself to be false.

Orthodoxy has never accepted that communion with the see of Rome is the condition of salvation, and reads the bull as the medieval papacy's claim at its furthest reach.

A primacy of honour and not of jurisdiction. The bishop of Rome is first among equals; he is not a bishop over bishops and holds no charism of infallibility.

Eastern Orthodoxy has historically honored the Bishop of Rome as first in honor among the ancient patriarchates but rejects the Roman claim to universal jurisdiction over every diocese.

This tradition does not accept the Western doctrine of Purgatory as pressed at the Council of Florence, though it holds its own view of an intermediate state.

Not silenced for the fast but sung more: it replaces God Is the Lord at the Lenten Orthros, so the Latin rule runs here in the opposite direction.

The Byzantine greeting of the Mother of God, Theotoke Parthene, carries the same scriptural salutation, ends by naming Christ the saviour of souls rather than by asking her prayers, and is sung at Great Compline rather than counted on beads.

Orthodoxy speaks of love as the end of the ascetic life and the mark of the acquisition of the Holy Spirit, outside the Latin ordering of theological and cardinal virtues altogether.

The outer eucharistic vestment of a Byzantine priest is the phelonion, a full cone cut away at the front and hanging long behind, not the shaped Latin chasuble.

The received New Testament of the Orthodox churches is the Byzantine text, printed as the Patriarchal Text of 1904, so this codex is honoured as an ancient witness without being the text the Church reads.

The East honours Augustine as a saint while declining the authority the West gives his account of the fall and of inherited guilt, so he is read as one father among many rather than as the father of the tradition.

The Orthodox cross carries a painted or low relief figure rather than a carved one. Sculpture in the round is avoided in the churches of the Byzantine rite, which is why the crucifix looks different rather than being absent.

Orthodoxy does not order the Christian life by the Latin scheme of three theological and four cardinal virtues; faith is spoken of within an ascetic tradition of participation in the divine life rather than as an infused habit of the soul.

The Great Doxology closes Orthros rather than opening the Liturgy, runs longer than the Latin Gloria, and ends by leading into the Trisagion.

Orthodox practice leaves the question to the couple and their confessor rather than settling it by a universal rule, so it neither receives the encyclical nor issues a ruling against it.

The Byzantine cross carries an upper bar for the title and a slanted bar at the foot, and the sign is made from the right shoulder to the left. The form differs and the thing signified does not.

Orthodoxy holds a binding teaching authority but locates it in the ecumenical councils and in the reception of their teaching by the whole church, not in a standing office attached to one see.

The Byzantine mitre is a closed crown modelled on imperial court dress rather than the two peaked western form, and in Greek practice it is worn by priests holding certain honours as well as by bishops.

The Eastern ascetic tradition counts eight thoughts rather than seven capital sins, and it separates pride from vainglory, which the Western list folded together, so the diagnosis of the passions runs on a different frame.

Acedia in the Eastern tradition is despondency, the noonday demon of the desert fathers, an affliction that empties the soul of its labour, rather than the laziness the Western list came to name.

The Byzantine stole is the epitrachelion, a single band joined down its whole length rather than the two hanging strips of the Latin stole, and no priest may serve any service without it.

Atonement for sin through Christ is affirmed across Nicene Christianity, including this tradition.

Grace as God's unearned favor and enabling power is affirmed across Nicene Christianity, including this tradition.

The Real Presence in the Eucharist is affirmed as sacramental mystery in this tradition, without the scholastic vocabulary of transubstantiation.

Theosis as the frame. The cross is read as the means by which human nature is healed and made a partaker of the divine life, rather than as a transaction settling a debt.

No purgatory as the West defines it. The Orthodox churches pray for the dead and decline the juridical account of satisfaction that the Latin doctrine rests on, so this is a refusal of the framing rather than of prayer for the departed.

The change as mystery. The Orthodox churches affirm the change and decline to define its mechanism in the categories the Latin definition uses.

The tradition it belongs to and is defined within.

Held as the second order, and a man already married may be ordained, which is one of the plainest differences between the Orthodox and Latin priesthoods.

Leavened bread stamped with the seal, from which the lamb is cut for the eucharist and particles are removed for the living and the dead.

Numbered 22 in the Greek psalter the Orthodox churches read from.

Raphael is counted among the archangels of the 8 November synaxis and Tobit stands within the Orthodox canon.

The monastic habit is given in two degrees, the lesser and the great schema, and the great schema is the higher rank rather than a different order.

Relics are sewn into the antimension on which the liturgy is celebrated, so the eucharist is offered on the witness of the martyrs by rule and not by custom.

Benedict is a saint of the Orthodox calendar and his Rule is known in the East, while Eastern monasteries are governed by the typikon of their own house rather than by a single rule.

Orthodoxy glorifies saints by the act of a synod rather than by a judicial process, and the icon and the feast follow.

The bishop's outer vestment in the Byzantine rite, derived from the imperial tunic and worn in place of the phelonion.

The struck wooden plank calls the community to prayer on Athos and in many monasteries, older in Byzantine use than the bell and still preferred in Lent.

The elder is a recognised figure across the Orthodox world, particularly in the monasteries of Athos.

The holy synod of an Orthodox church elects its bishops, tries them and settles doctrine for that church, and is the highest authority in it.

Eastern Orthodoxy receives Chalcedon as the fourth ecumenical council and its definition of two natures in one person as the measure of orthodox Christology.

The third of the seven councils, and the Theotokos it defends is the hinge of Orthodox devotion as well as of Orthodox Christology.

The second of the seven councils, and the source of the creed as the Orthodox Church confesses it, without the later Western addition.

The first of the seven councils the Orthodox Church receives, and the one whose creed, in its Constantinopolitan form, is sung at every liturgy.

Received as the disciplinary completion of the fifth and sixth councils, and its canons are the working law of the Orthodox churches on marriage of the clergy, on fasting and on the images.

The fifth of the seven councils, and the one that answers the charge that Chalcedon had conceded too much to a Nestorian reading.

The seventh and last of the councils Orthodoxy receives, and the one that vindicates the icon, which is why its restoration is kept every year as the Triumph of Orthodoxy.

The sixth of the seven councils, completing the Chalcedonian account of Christ by confessing a human will alongside the divine.

Censing is continuous in the Byzantine rite, at vespers, at matins and repeatedly through the divine liturgy.

Sung three times at the entrance and addressed to the Trinity, which is the reading these churches defended against the addition made further east.

Sung after the entrance at the Divine Liturgy and addressed to the Trinity.

The book that governs how the fixed and moveable cycles are combined on any given day, and without which the services cannot be assembled at all.

Uriel stands among the archangels commemorated in the Synaxis of the Bodiless Powers on 8 November, which is where the Orthodox reckoning of the archangels parts from the three the Roman calendar names.

Anger is among the eight thoughts of the Eastern ascetic tradition.

Orthodox theology has generally treated the scholastic method as a departure, and the fourteenth century settlement on the divine essence and energies stands as the Eastern answer to the questions Western scholasticism was putting.

Included in the wider Eastern Orthodox Old Testament canon beyond the Trent-era Roman Catholic deuterocanon, affirmed at the Synod of Jerusalem, 1672.

Included in the wider Eastern Orthodox Old Testament canon beyond the Trent-era Roman Catholic deuterocanon, affirmed at the Synod of Jerusalem, 1672.

Held as canonical scripture in the Eastern Orthodox Old Testament, affirmed at the Synod of Jerusalem, 1672, as part of the Greek additions to Daniel.

Held as canonical scripture in the Eastern Orthodox Old Testament, affirmed at the Synod of Jerusalem, 1672, as part of the Greek additions to Esther.

Almsgiving is bound closely to the fasting seasons, what is not spent on food being given away.

Holy Unction is one of the seven mysteries and is administered to the living faithful in general, most publicly on Holy Wednesday, and not to the dying alone.

Apocalyptic and eschatological revelation is received as canonical and doctrinally significant across Nicene Christianity, including this tradition.

Apostolic succession, an unbroken line of ordination from the apostles, is claimed and taught as doctrine by this tradition.

Clergy or specialist role within Eastern Orthodoxy.

An archbishop in Eastern Orthodoxy typically governs an autonomous or historically prominent see, a rank between bishop and metropolitan or patriarch depending on the local church.

Clergy or specialist role within Eastern Orthodoxy.

Baptism is by threefold immersion, and is followed immediately by chrismation and communion in the same service.

Baptism, chrismation and first communion are given together in one rite, so the baptismal life begins in infancy and is not deferred to an age of discretion.

A father of the Greek church, kept in the Byzantine calendar and in the Roman one alike.

The Benedictus belongs to the ninth ode of the canon at Matins.

Clergy or specialist role within Eastern Orthodoxy.

A bishop governs a diocese and, through unbroken episcopal succession, ordains clergy and consecrates the chrism used across it.

Held as canonical scripture in the Eastern Orthodox Old Testament, affirmed at the Synod of Jerusalem, 1672.

Held as canonical scripture in the Eastern Orthodox Old Testament, affirmed at the Synod of Jerusalem, 1672.

Held as canonical scripture in the Eastern Orthodox Old Testament, affirmed at the Synod of Jerusalem, 1672.

Held as canonical scripture in the Eastern Orthodox Old Testament, affirmed at the Synod of Jerusalem, 1672, covering both First and Second Maccabees.

Orthodox Christian prayer coordinates a formula with the breathing.

The patriarch's crowning of the emperor, normally in Hagia Sophia, became the settled Eastern Orthodox form.

Orthodox light tapers before a shrine or an icon and leave them.

Kept as the Meeting of the Lord, forty days after the Nativity, one of the Twelve Great Feasts.

Orthodoxy ordains married men to the priesthood but requires that bishops be monks, so celibacy shapes the episcopate rather than the parish; Mount Athos remains the tradition's monastic centre.

Christian eschatology, the doctrine of last things, is affirmed across Nicene Christianity, including this tradition, though particulars vary.

The Nativity in the flesh of our Lord, kept on December 25 by the churches on the revised calendar and on January 7 by those keeping the old Julian reckoning.

The Christus Victor theory of the atonement resonates with this tradition's patristic emphasis on Christ's triumph over death.

The churching of a mother and the presentation of a child on the fortieth day is kept as a living rite here, not as a survival.

The Orthodox confess standing beside the priest before an icon rather than through a grille, the priest understood as a witness rather than a judge, and confession is ordinarily expected before receiving communion.

Chrismation is given with baptism, in infancy, by a presbyter using chrism consecrated by a bishop. The rite completes initiation here rather than following it years later.

Orthodox dedication of a church involves anointing the altar with chrism and depositing relics beneath it.

The biblical covenant tradition, old and new, is affirmed across Nicene Christianity, including this tradition.

Creation ex nihilo is affirmed across Nicene Christianity, including this tradition.

Amillennial, with the millennium read as the present reign of Christ with the saints.

The Chalcedonian definition, received as the fourth ecumenical council.

Closed communion, restricted to the canonically Orthodox.

The Eastern reading: what is inherited is mortality and its consequences, not the guilt of Adam's act.

The Eastern position, which declines the Western framing: foreknowledge is not causation, and synergy between grace and the will is assumed rather than argued.

Repentance as sacramental, with the priest standing as witness rather than as judge.

Bodily resurrection at the end, with the departed conscious and prayed for in the interval.

The conversion brought the eastern Slavs into the Byzantine church rather than the Latin one, and the Orthodoxy of Russia, Ukraine and Belarus descends from the church planted at Kiev.

Received as the fourth ecumenical council.

The Byzantine delegation accepted union at Florence, though most Eastern Orthodox clergy repudiated it soon after.

The schism produced the separate existence of the Eastern Orthodox communion as against the Latin church.

The seventh and last council the Eastern Orthodox churches count ecumenical.

The Ecumenical Patriarchate of Constantinople holds a first-among-equals honor among Eastern Orthodox churches.

The three-bar cross is the emblem of Eastern Orthodox Christianity.