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.

The head of an Orthodox monastery is ordinarily titled hegumen or archimandrite, holding the office an abbot holds in the west.

Sung in full on the Saturday of the Akathist in the fifth week of Great Lent, the congregation standing throughout, which is what the name says.

The altar stands behind the icon screen and holds the gospel book, the tabernacle and the antimension without which no liturgy may be served.

Answered by the people or by the choir at the close of each prayer.

Orthodox worship addresses the bodiless powers directly, with a weekly commemoration on Mondays and a synaxis of its own in November.

The remainder of the offered bread is distributed at the end of the liturgy to everyone present, including those who did not communicate.

A senior monastic priest, originally the head of a monastery, and in ordinary Orthodox use a title of honour for a celibate priest.

Sung after the consecration in the Divine Liturgy.

The bishop is the centre of the local church, and Orthodox order requires him to be celibate, which in practice means chosen from the monasteries.

Monophonic and unaccompanied, sung by a cantor over a held ison.

The eight tones turn week by week through the year and decide which melodies a given Sunday is sung to.

The inner cassock is worn under the outer riassa by clergy and monastics, and is the ordinary dress of a Byzantine priest outside the services.

The chalice of the Byzantine liturgy, from which the faithful receive the body and blood together by spoon.

Sung slowly while the gifts are carried in at the Great Entrance.

Orthodox orders are conferred by a bishop and reserve the same acts, with a married parish priesthood alongside a celibate episcopate drawn from the monasteries.

The codex was found at the Monastery of Saint Catherine on Sinai, which is Orthodox and which maintains that the leaves removed in the nineteenth century were not a gift; the monastery still holds part of it.

The cross is blessed, carried and venerated, and the faithful sign themselves with three fingers joined to confess the Trinity.

Held as the third order, and the deacon has a large and audible part in the Orthodox liturgy.

The ancient order is remembered in the Orthodox churches and its restoration has been repeatedly discussed and in places begun, without a settled common practice.

Orthodox baptism opens with exorcisms and a renunciation, and the tradition's ascetic literature is largely an account of the passions as demonic assault.

The sayings of the desert elders are foundational to Orthodox ascetic teaching and are read alongside the Philokalia.

The Orthodox eparchy is the same institution under its Greek name, its bishop elected and tried by the synod of his own church.

The Byzantine stole, joined down its length rather than hanging in two bands, without which a priest may not celebrate any sacred rite.

The priest's service book, containing the parts of the liturgy and of the sacraments that belong to him.

A bishop or cleric exercising delegated authority from a patriarch, often over a community outside the patriarchate own territory.

Censing is continuous in the Byzantine rite, at vespers, at matins and repeatedly through the liturgy, and the deacon's censer carries bells so that it is heard as well as seen.

Gabriel stands beside Michael in the Synaxis of the Bodiless Powers and is a constant figure in Orthodox iconography, where he carries the herald's staff of the Annunciation.

Gluttony stands first among the eight thoughts of the Eastern ascetic tradition, treated as the passion the monastic fast is set against.

The gospel book rests on the altar, is carried in the little entrance and is venerated by the people, and its cover is treated as an icon.

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

The tradition it belongs to and is defined within.

A monk ordained to the priesthood, so that a monastery can have the sacraments celebrated by one of its own.

The veneration of icons is dogma in Orthodoxy, settled at the seventh ecumenical council and commemorated every year as the Triumph of Orthodoxy.

The image received at Constantinople in 944 is commemorated in the Orthodox calendar on the sixteenth of August, and the feast survives the object.

The prayer of hesychasm, said with the breath and counted on a knotted wool cord.

The knotted prayer rope used for the Jesus Prayer, given at monastic tonsure and carried by laity as well.

The answer to every petition of the litanies, and so the most repeated line in the services.

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

Sung at Orthros with More Honourable Than the Cherubim answering between its verses.

The twelve volumes of the fixed calendar, one to a month, carrying the propers of every commemorated day.

A metropolitan in the Orthodox churches is a senior bishop ranking above ordinary bishops and below a patriarch, and in some churches the title is the ordinary one for a diocesan bishop.

The Synaxis of the Archangel Michael and the Other Bodiless Powers on 8 November heads the Orthodox commemoration of the angels, and Michael is addressed as the taxiarch, the commander of the heavenly host.

Orthodox monasticism is the source from which bishops are drawn, and its great houses are governed by their own abbots rather than by a central order.

Orthodox monasticism is not divided into orders. A monk belongs to his monastery, and the Athonite houses are the pattern.

Myrrh is blended into the resin used in Orthodox censing and gives the characteristic scent of a Greek or Russian church.

Held, and Orthodox convents follow the same undivided pattern as the men houses.

The band worn about a bishop's shoulders. It is the Byzantine counterpart of the western pallium, but it belongs to every bishop by his order rather than being conferred by another see.

Sung first at midnight at Pascha and then through the forty days after it, at the opening of almost every service.

The collection is the working text of the hesychast tradition, gathering the fathers on watchfulness and the prayer of the heart into one body.

Sung at Vespers as the lamps are lit, and already old enough in the fourth century that Basil could not name its author.

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.

Clergy or specialist role within Eastern Orthodoxy.

The Third Hour is prayed daily from the Horologion and carries the commemoration of the descent of the Holy Spirit.

The wartime population across the contested Ukrainian territory was predominantly Eastern Orthodox Christian by ordinary communal identity, but the pogroms were carried out by multiple armed factions of no single religious character, driven by wartime collapse, nationalist and revolutionary conflict and antisemitic scapegoating for the era's turmoil rather than by any church doctrine or hierarchy; this edge connects that shared communal identity to the wave without asserting it as Eastern Orthodoxy's own position.

The tradition of the expelled Greek Orthodox community of Istanbul.

The anaphoras of St John Chrysostom and St Basil the Great are used according to a fixed calendar, the longer Basil on ten days of the year.

The epiclesis follows the institution narrative and is held to be the moment of consecration, which is the central Eastern difference from Western eucharistic theology.

The Lamb is broken into four particles marked IC XC NI KA, one placed in the chalice, one for the clergy and two for the communion of the people.

The Kingdom of God, present and coming, is affirmed across Nicene Christianity, including this tradition.

The creed confesses that Christ shall come again with glory to judge the living and the dead, and the last judgment is depicted in the churches of this tradition as a matter of course.

The Lord's Prayer stands at the opening of almost every service in the Horologion and immediately before communion in the Divine Liturgy.

The Orthodox call it the Divine Liturgy, most often that of John Chrysostom, sung throughout behind an icon screen, with leavened bread and communion given in both kinds from a spoon after preparation by fasting and confession.

The perpetual virginity of Mary, Aeiparthenos, is affirmed doctrine in this tradition.

The virgin birth of Christ is affirmed across Nicene Christianity, including this tradition.

The institution narrative is recited within the anaphora, but the consecration is not located in it.

The problem of evil is a live theological question this tradition addresses within classical theism.

Theosis, deification through participation in the divine energies, is central soteriology in this tradition's Palamite theology.

Eastern Orthodox theology grounds the pursuit of theosis in the patristic teaching that God became human so that humanity might become god by grace.

Mary as Theotokos, God-bearer, is affirmed per the Chalcedonian Christological definition, binding on this tradition.

God's transcendence and immanence are affirmed as classical theism common ground across Nicene Christianity, including this tradition.

The doctrine of the Trinity, one God in three persons, is affirmed across Nicene Christianity, including this tradition.

The Byzantine churches reserve the Lamb through the year for 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.

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.