About Orthodox Christianity
Almost two thousand years ago, Jesus Christ, the Son of God, came to earth and founded the Church through His Apostles and disciples for the salvation of man. In the years which followed, the Apostles spread the Church and its teachings far; they founded many churches, all united in faith, worship, and the partaking of the Mysteries (or as they are called in the West, the Sacraments) of the Holy Church.
The churches founded by the Apostles themselves include the Patriarchates of Constantinople, Alexandria, Antioch, Jerusalem, and Rome. The Church of Constantinople was founded by St. Andrew, the Church of Alexandria by St. Mark, the Church of Antioch by St. Paul, the Church of Jerusalem by Sts. Peter and James, and the Church of Rome by Sts. Peter and Paul. Those founded in later years through the missionary activity of the first churches were the
Churches of Sinai, Russia, Greece, Serbia, Bulgaria, Romania, and many others.
Each of these churches is independent in administration, but, with the exception of the Church of Rome, which finally separated from the others in the year 1054, all are united in faith, doctrine, Apostolic tradition, sacraments, liturgies, and services. Together they constitute and call themselves the Orthodox Church.
The teachings of the Church are derived from two sources: Holy Scripture and Sacred Tradition, within which the Scriptures came to be, and within which they are interpreted. As written in the Gospel of St. John, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world could not contain the books
that should be written” (John 21:20). Much teaching transmitted orally by the Apostles has come down to us in Sacred Tradition.
The word Orthodox literally means right teaching or right worship, being derived from two Greek words: orthos (right) and doxa (teaching or worship). As the false teachings and divisions multiplied in early Christian times, threatening to obscure the identity and purity of the Church, the term Orthodox quite logically came to be applied to it. The Orthodox Church carefully guards the truth against all error and schism, both to protect its flock and to glorify Christ, whose body is the Church.
An astonishing number of religious groups today claim to be the successors of the early Church. A yardstick for truth is needed by which to compare what the Church originally believed and practiced with what these groups proclaim. Certainly, we all have the right to believe whatever we choose. However, it is also just good sense to be acquainted with the options before we make our final choices.
It is our hope that this outline of our beliefs will help introduce you to the Christianity espoused and instituted by the Apostles of Jesus Christ. This is the yardstick of truth by which our choices in Christianity need to be measured.
Teaching God the Father
is the fountainhead of the Holy Trinity. The Scriptures reveal the one God is Three Persons – Father, Son, and Holy Spirit – eternally sharing the one divine nature. From the Father the Son is begotten before all ages and all time (Psalm 2:7; II Corinthians 11:31). It is from the Father that the Holy Spirit eternally proceeds (John 15:26). God the Father created all things through the Son, in the Holy Spirit (Genesis 1 and 2; John 1:3; Job 33:4), and we are called to worship Him (John 4:23). The Father loves us and sent His Son to give us everlasting life (John 3:16).
is the Second Person of the Holy Trinity, eternally born of the Father. He became man, and thus He is at once fully God and fully man. His coming to earth was foretold in the Old Testament by the prophets. Because Jesus Christ is at the heart of Christianity, the Orthodox Church has given more attention to knowing Him than to anything or anyone else.
In reciting the Nicene Creed, Orthodox Christians regularly affirm the historic faith concerning Jesus as they say, “I believe… in one Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father before all ages, Light of Light, true God of true God; begotten, not made; of
one essence with the Father; by Whom all things were made; Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sits 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.”
refers to Jesus Christ coming “in the flesh.” The eternal Son of God the Father assumed to Himself a complete human nature from the Virgin Mary. He was and is one divine Person, fully possessing the entirety of the divine nature from God the Father, and in His coming in the flesh, fully possessing a human nature from the Virgin Mary. By His Incarnation, the Son forever possesses two natures in His one Person. The Son of God, limitless in His divine nature, voluntarily and willingly accepted limitation in His humanity in which He experienced hunger, thirst, fatigue – and ultimately, death. The Incarnation is indispensable to Christianity – there is no Christianity without it. The Scriptures record, “Every spirit that does not confess that Jesus Christ has come in the flesh is not of God”(I John 4:3). By His Incarnation, the Son of God redeemed human nature, a redemption made accessible to all who are joined to Him in His glorified humanity.
The Holy Spirit
is one of the Persons of the Holy Trinity and is one in essence with the Father. Orthodox Christians repeatedly confess, “And I believe in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified.” He is called the “promise of the Father”(Acts 1:4), given by Christ as a gift to the Church, to empower the Church for service to God (Acts 1:8), to place God’s love in our hearts (Romans 5:5), and to impart spiritual gifts (I Corinthians 12:7-13) and virtues (Galatians 5:22, 23) for Christian life and witness. Orthodox Christians believe the biblical promise that the Holy Spirit is given through chrismation (anointing) at baptism (Acts 2:38). We
are to grow in our experience of the Holy Spirit for the rest of our lives.
literally means to “miss the mark.” As St. Paul writes, “All have sinned and fall short of the glory of God” (Romans 3:23). We sin when we pervert what God has given us as good, falling short of His purposes for us. Our sins separate us from God (Isaiah 59:1, 2), leaving us spiritually dead (Ephesians 2:1). To save us, the Son of God assumed our humanity, and being without sin “He condemned sin in the flesh” (Romans 8:3). In His mercy, God forgives our sins when we confess them and turn from them, giving us strength to overcome sin in our lives. “If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness”(I John 1:9).
is the divine gift through which men and women are delivered from sin and death, united to Christ, and brought into His eternal kingdom. Those
who heard St. Peter’s sermon on the day of Pentecost asked what they must do to be saved. He answered, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). Salvation begins with these three steps: 1) repent, 2) be baptized, and 3) receive the gift of the Holy Spirit. To repent means to change our mind about how we have
been, to turn from our sin and to commit ourselves to Christ. To be baptized means to be born again by being joined into union with Christ. And to receive the gift of the Holy Spirit means to receive the Spirit Who empowers us to enter a new life in Christ, to be nurtured in the Church, and to be conformed to God’s image.
Salvation demands faith in Jesus Christ. People cannot save themselves by their own good works. Salvation is “faith working through love.” It is an ongoing, life-long process. Salvation is past tense in that, through the death and Resurrection of Christ, we have been saved. It is present tense, for we are “being saved” by our active participation, through faith, in our union with Christ by the power of the Holy Spirit. Salvation is also future tense, for we must yet be saved at His glorious Second Coming.
is the way in which a person is actually united to Christ. The experience of salvation is initiated in the waters of baptism. The Apostle Paul teaches in Romans 6:1-6 that in the sacrament of baptism we experience Christ’s
death and resurrection. In it, our sins are truly forgiven and we are energized by our union with Christ to live a holy life. The Orthodox Church practices baptism by full immersion.
Currently, some consider baptism to be only an “outward sign” of belief in Christ. This innovation has no historical or biblical precedent. Others reduce it to a mere perfunctory obedience to Christ’s command
(cf. Matthew 28:19-20). Still others, ignoring the Bible completely, reject baptism as a vital factor in salvation. Orthodoxy maintains that these contemporary innovations rob sincere people of the most important assurances that baptism provides – namely that they have been united to Christ and are part of His
is receipt of new life. It is how we gain entrance into God’s kingdom and His Church. Jesus said, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). From its beginning, the Church has taught that the water is the baptismal water and the Spirit is the Holy Spirit. The new birth occurs in baptism where we die with Christ, are buried with Him, and are raised with Him in the newness of His resurrection, being joined into union with Him in His glorified humanity (Acts 2:38; Romans 6:3-4). The idea that being “born again” is a religious experience disassociated from baptism is a recent one and has no biblical basis according to the Orthodox Church.
is the divinely inspired Word of God (II Timothy 3:16), and is a crucial part of God’s self-revelation to the human race. The Old Testament tells the history of that revelation from Creation through the Age of the prophets. The New Testament records the birth and life of Jesus Christ as well as the writings of His Apostles. It also includes some of the history of the early Church and especially sets forth the Church’s apostolic doctrine. Though these writings were read in the Churches from the time they first appeared, the earliest listings of all the New Testament books exactly as we know them today is found in the 33rd Canon of a local council held at Carthage in the year 318, and in a fragment of St. Athanasius of Alexandria’s Festal Letter in the year 367. Both sources list all of the books of the New Testament without exception. A local council, probably held in Rome in 382, set forth a complete list of the canonical books of both the Old and the New Testaments. The Scriptures are at the very heart of Orthodox worship and devotion.
is the rendering of praise, glory, and thanksgiving to God: the Father, the Son, and the Holy Spirit. All humanity is called to worship God. Worship is more than being in the “great-out-of-doors,” or listening to a sermon, or singing a hymn. Yes, God can be known in His creation, but that alone does not constitute worship. As helpful as sermons may be, they can never offer a proper substitute for worship in the Orthodox community. Most prominent in Orthodox worship is the corporate praise, thanksgiving, and glory given to God by the Church. This worship is consummated in intimate communion with God at His Holy Table.
As is said in the Liturgy, “To Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.” In that worship we touch and experience His eternal kingdom, the age to come, and we join in adoration with the heavenly hosts. We experience the glory of fulfillment of all things in Christ, as truly all in all.
is a term used to describe the shape or form of the Church’s corporate worship of God. The word “liturgy” derives from a Greek word which means “the common work.” All the biblical references to worship in heaven involve liturgy. In the Old Testament, God ordered a liturgy, or specific pattern of worship. We find it described in detail in the books of Exodus and Leviticus. In the New Testament we find the Church carrying over the worship of Old Testament Israel as expressed in both the synagogue and the temple, adjusting them in keeping with their fulfillment in Christ. The Orthodox Liturgy, which developed over many centuries, still maintains that ancient shape of worship. The main elements in the Liturgy include hymns, the reading and proclamation of the Gospel, prayers, and the Eucharist itself. For Orthodox Christians, the expressions “The Liturgy” or “Divine Liturgy” refer to the Eucharistic rite instituted by Christ Himself at the Last (Mystical) Supper.
literally means thanksgiving and later became a synonym for Holy Communion. The Eucharist is the center of worship in the Orthodox Church. Because Jesus said of the bread and wine at the Last Supper, “This is my body,” “This is my blood,” and “Do this in remembrance of Me” (Luke 22:19-20), His followers believe – and do – nothing less. In the Eucharist, we partake mystically of Christ’s Body and Blood, which imparts His life and strength to us. The celebration of the Eucharist was a regular part of the Church’s life from its beginning. Early Christians began calling the Eucharist “the medicine of immortality” because they recognized the great grace of God that was received in it.
Communion of Saints
When Christians depart this life, they remain a vital part of the Church, the body of Christ. They are alive in the Lord and “registered in heaven” (Hebrews 12:23). They worship God (Revelation 4:10) and inhabit His heavenly dwelling places (John 14:2). In the Eucharist we come
“to the city of the living God” and join in communion with the saints in our worship of God (Hebrews 12:22). They are that “great cloud of witnesses” which surrounds us, and we seek to imitate them in running “the race set before us”(Hebrews 12:1). Rejecting or ignoring the communion of saints is a denial of the fact that those who have died in Christ are still part of his holy Church.
is the open admission of known sins before God and man. It means literally to agree with God concerning our sins. St. James the Apostle admonishes us to confess our sins to God before the elders, or priests, as they are called today (James 5:16). We are also exhorted to confess our sins directly to God (I John 1:9).
The Orthodox Church has always followed the New Testament practices of confession before a priest as well as private confession to the Lord. Confession is one of the most significant means of repenting, and receiving assurance that even our worst sins are truly forgiven. It is also one of our most powerful aids to forsaking and overcoming those sins.
is called Theotokos, meaning “God-bearer” or “the Mother of God,” because she bore the Son of God in her womb and from her He took His humanity. Elizabeth, the mother of John the Baptist, recognized this reality when she called Mary, “the Mother of my Lord” (Luke 1:43). Mary said of herself, “All generations shall call me blessed” (Luke 1:48). So we, Orthodox, in our generation, call her blessed. Mary lived a chaste and holy life, and we honor her highly as the model of holiness, the first of the redeemed, the Mother of the new humanity in her Son.
Prayer To The Saints
is encouraged by the Orthodox Church. Why? It is encouraged because physical death is not considered a defeat for a Christian. It is a glorious passage into heaven. The Christian does not cease to be a part of the Church at death. God forbid! Nor is he set aside, idle until the day of judgment.
The True Church is composed of all who are in Christ – in heaven and on earth. It is not limited in membership to those presently alive. Those
in heaven with Christ are alive, in communion with God, worshipping God, doing their part in the body of Christ. They actively pray to God for all those in the Church – and perhaps, indeed, for the whole world (Ephesians 6:8; Revelation 8:3). So we pray to the saints who have departed this life, seeking their prayers, even as we ask Christian friends on earth to pray for us.
has been a watershed issue since the second century, not as a mere dogma, but as crucial to the preservation of the faith. Certain false teachers
would appear, insisting they were authoritative representatives of the Christian Church. Claiming authority from God by appealing to special
revelations, some were even inventing lineages of teachers going back to Christ or the Apostles. In response, the early Church insisted there was an authoritative apostolic succession passed down from generation to generation. They recorded that actual lineage, showing how its clergy were ordained by those chosen by the successors of the Apostles who were chosen by Christ Himself.
Apostolic succession is an indispensable factor in preserving Church unity. Those in the succession are accountable to it, and are responsible to ensure all teaching and practice in the Church is in keeping with Her apostolic foundations. Mere personal conviction that one’s teaching is correct can never be considered adequate proof of accuracy. Today, critics of apostolic succession are those who stand outside that historic succession and seek a self-identity with the early Church only. The burgeoning number of denominations in the world can be accounted for in large measure by a rejection of apostolic succession.
in the Orthodox Church is forever. It is not reduced to an exchange of vows or the establishment of a legal contract between the bride and groom. On the contrary, it is God joining a man and a woman into one flesh, in a sense, similar to the Church being joined to Christ (Ephesians 5:31, 32). The success of marriage cannot depend on mutual human promises, but on the promises and blessing of God. In the Orthodox marriage rite, the bride and groom offer their lives to Christ and to each other – literally as crowned martyrs.
The Church Building
Orthodox churches generally take one of several shapes that have a particular mystical significance. The most common shape is an oblong or
rectangular shape, imitating the form of a ship. As a ship, under the guidance of a master helmsman, conveys people through the stormy seas to a calm harbor, so the Church, guided by Christ, carries us unharmed across the stormy seas of sin and strife to the peaceful haven of the Kingdom of Heaven. Churches are also frequently built in the form of a Cross to proclaim that we are saved through faith in the Crucified Christ, for Whom Christians are prepared to suffer all things.
Almost always Orthodox churches are oriented East – West, with the main entrance of the building at the west end. This symbolizes the entrance of the worshipper from the darkness of sin (the west) into the light of truth (the east).
On the roof of Orthodox churches are usually found one or more cupolas (domes with rounded or pointed roofs). A peculiar feature of Russian
Orthodox churches is the presence of onion-shaped domes on top of the cupolas. This shape reminds believers of the flame of a candle burning upward to heaven.
Every cupola is crowned with a Cross, the instrument of our salvation. In the Russian Church, the most common form is the so-called three-bar Cross, consisting of the usual crossbeam, a shorter crossbeam above that and another, slanted, crossbeam below. Symbolically, the three bars represent, from the top: the signboard on which was written, in Hebrew, Latin and Greek, Jesus of Nazareth, the King of the Jews (John 19:19); the main crossbeam, to which the hands of Jesus were nailed; the lower portion, to which His feet were nailed.
The three-bar representation existed in Christian art from the very early times in Byzantium, although usually without the bottom bar slanted,
which is particularly Russian. The origin of this slanted foot bar is not known, but in the symbolism of the Russian Church, the most common explanation is that it is pointing upward to Paradise for the Good Thief on Jesus’ right and downward to Hades for the thief on His left (Luke 23:39-43).
The interior of an Orthodox church is divided into several parts. The first is the Narthex (Vestibule; Lity – Greek; Pritvor – Russian), in ancient times a large, spacious place, wherein the Catechumens received instruction while preparing for Baptism, and also where Penitents excluded from Holy Communion stood.
The main body of the church is the Nave, separated from the Sanctuary (Altar) by an icon screen with doors, called the Iconostasis (Icon stand). Before the walls of the Nave, which are decorated with Icons and murals, hang lit lamps (lampadas). Especially noticeable in traditional Orthodox churches is the absence of any pews. The Fathers of the Church deemed it disrespectful for anyone to sit during the Divine services (except at certain explicit moments of instruction or Psalm reading) and the open spaces were seen to be especially conducive to the many bows and prostrations typical of Orthodox worship.
At the extreme Eastern end of the church is found the Altar (or Sanctuary), with two rooms – the Sacristy and the Vestry – at either side,
separated from the Nave by the Iconostasis.
Holy Icons – Theology in Color
One of the first things that strike a non-Orthodox visitor to an Orthodox church is the prominent place assigned to Holy Icons. The Iconostasis is covered with them, while others are placed in prominent places throughout the church building. The walls and ceiling are covered with iconic murals. The Orthodox faithful prostrate themselves before Icons, kiss them, and burn candles before them. They are censed by the clergy and carried in processions. Considering the obvious importance of the Holy Icons, then, questions may certainly be raised concerning them: What
do these gestures and actions mean? What is the significance of Icons? Are they not idols or the like, prohibited by the Old Testament?
Icons have been used for prayer from the first centuries of Christianity. Sacred Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the “Icon-Made-Without-Hands”) and of Icons of the Most Holy Theotokos immediately after Him. Sacred Tradition witnesses that the Orthodox Church had a clear understanding of the importance of Icons right from the beginning; and this understanding never changed, for it is derived from the teachings concerning the Incarnation of the Second Person of the Holy Trinity – Our Lord and Savior Jesus Christ. The use of Icons is grounded in the very essence of Christianity, since Christianity is the revelation by God-Man not only of the Word of God, but also of the Image of God; for, as St. John the Evangelist tells us, “the Word became flesh and dwelt among us” (John 1:14).
“No one has ever seen God; only the Son, Who is in the bosom of the Father, He has made Him known” (John 1:18), the Evangelist proclaims. That is, He has revealed the Image or Icon of God as being the brightness of [God's] glory, and the express image of [God's] person (Hebrews 1:3), the Word of God in the Incarnation revealed to the world, in His own Divinity, the Image of the Father. When St. Philip asks Jesus, “‘Lord, show us the Father,’ He answered him: ‘Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father’” (John 14:8-9). Thus as the Son is in the bosom of the Father, likewise after the Incarnation He is consubstantial with the Father and, according to His divinity as being the Father’s Image, equal in honor to Him.
The truth expressed above, which is revealed in Christianity, thus forms the foundations of Christian pictorial art. The Image (or Icon) not only does not contradict the essence of Christianity, but is unfailingly connected with it; and this is the foundation of the tradition that, from the beginning, the Good News was brought to the world by the Church both in word and image.
St. John of Damascus, an eighth-century Father of the Church, who wrote at the height of the iconoclastic (anti-icon) controversies in the
Church, explains that, because the Word of God became flesh (John 1:14), we are no longer in our infancy; we have grown up, we have been given by God the power of discrimination and we know what can be depicted and what is indescribable. Since the Second Person of the Holy Trinity appeared to us in the flesh, we can portray Him and reproduce for contemplation of Him Who has condescended to be seen. We can confidently represent God the Invisible – not as an invisible being, but as one Who has made Himself visible for our sake by sharing in our flesh and blood.
Holy Icons developed side by side with the Divine Services and, like the Services, expressed the teaching of the Church in conformity with the
word of Holy Scripture. Following the teaching of the 7th Ecumenical Council, the Icon is seen not as simple artwork, but that there is a complete correspondence of the Icon to Holy Scripture, “…for if the Icon is shown by Holy Scripture, Holy Scripture is made incontestably clear by the Icon” (Acts of the 7th Ecumenical Council, 6).
As the word of Holy Scripture is an image, so the image is also a word, for, according to St. Basil the Great (379 AD):
“By depicting the divine, we are not making ourselves similar to idolaters; for it is not the material symbol that we are worshipping, but the Creator, Who became corporeal for our sake and assumed our body in order that through it He might save mankind. We also venerate the material objects through which our salvation is affected – the blessed wood of the Cross, the Holy Gospel, Holy Relics of Saints, and, above all, the Most-Pure Body and Blood of Christ, which have grace-bestowing properties and Divine Power.”
Orthodox Christians do not venerate an Icon of Christ because of the nature of the wood or the paint, but rather we venerate the inanimate image
of Christ with the intention of worshipping Christ Himself as God Incarnate through it.
We kiss an Icon of the Blessed Virgin as the Mother of the Son of God, just as we kiss the Icons of the Saints as God’s friends who struggled
against sin, imitating Christ by shedding their blood for Him and following in His footsteps. Saints are venerated as those who were glorified by God and who became, with God’s help, terrible to the Enemy, and benefactors to those advancing in the faith – but not as gods and benefactors themselves. They were the servants of God who were given boldness of spirit in return for their love of Him. We gaze on the depiction of their exploits and sufferings so as to sanctify ourselves through them and to spur ourselves on to zealous emulation.
The Icons of the Saints act as a meeting point between the living members of the Church [Militant] on earth and the Saints who have passed on to
the Church [Triumphant] in Heaven. The Saints depicted on the Icons are not remote, legendary figures from the past, but contemporary, personal friends. As meeting points between Heaven and earth, the Icons of Christ, His Mother, the Angels, and Saints constantly remind the faithful of the invisible presence of the whole company of Heaven by visibly expressing the idea of Heaven on earth.
The most prominent feature of an Orthodox church is the Iconostasis, consisting of one or more rows of Icons broken by a set of doors in the center (the Holy or Royal Doors) and a door at each side (the Deacon’s Doors).
A typical Iconostasis consists of one or more tiers (rows) of Icons. At the center of the first, or lowest, tier are the Royal Doors, on which are placed Icons of the four Evangelists who announced to the world Good News – the Gospel – of the Savior. At the center of the Royal Doors is an Icon of the Annunciation to the Most Holy Theotokos (the Mother of God), since this event was the prelude or beginning of our salvation. Over the Royal Doors is placed an Icon of the Mystical Supper (the Last Supper) since, in the Altar beyond, the Mystery of the Holy Eucharist is celebrated in remembrance of the Savior Who instituted the Sacrament at the Last Supper.
At either side of the Royal Doors are always placed an Icon of the Savior (to the right) and of the Most Holy Theotokos (to the left). On either side of the Royal Doors, beyond the Icons of the Lord and His Mother, are two doors – Deacon’s Doors – upon which are depicted either saintly Deacons or Angels – who minister always at the heavenly Altar, just as do the earthly deacons during the Divine services. In our church, on the left Deacon door, is placed an Icon of the Good Thief, the first to enter Paradise. Other Icons of particular local significance are also placed in the first row of the Iconostasis, for which reason the lower tier is often called the Local Icons.
Ascending above the Local Icons are three more tiers of Icons. Immediately above the Icon of the Mystical Supper is placed an Icon of the Savior in royal garments, flanked by His Mother and John the Forerunner and an array of other saints, including the Archangels Michael and Gabriel, the Apostles Peter and Paul and bishops, saints, and martyrs. This tier is called the Deisis (prayer), since all in this tier are turned to Christ in
supplication. The tier immediately above this contains Icons of the principal Feasts of the Lord and of the Theotokos.
The top row contains the Old Testament Prophets – in the midst of which is the Birthgiver of God with the Divine Infant Who is from everlasting
and Who was their hope, their consolation, and the subject of their prophecies. At the very top of the Iconostasis is placed the Holy Cross, upon which the Lord was crucified, affecting thereby our salvation.
which lies beyond the Iconostasis, is set aside for those who perform the Divine services, and normally persons not consecrated to be in service of the Church are not permitted to enter. Occupying the central place in the Altar is the Holy Table, which represents the Throne of God, with the Lord Himself invisibly present there. It also represents the Tomb of Christ, since His Body (the Holy Gifts) is placed there. The Holy Table is square in shape and is draped by two coverings. The first, inner covering, is of white linen, representing the winding-sheet in which the Body of Christ was wrapped. The outer cloth is made of rich and bright material, representing the glory of God’s throne. Both cloths cover the Holy Table to the ground.
A Final Note
These, briefly, are some of the characteristics of the Orthodox Church. The Church is One, since our Lord Jesus Christ founded only one Church. It is Holy through its sanctification by its Founder and Head, Jesus Christ, and through the operation of the Holy Spirit. It is Catholic, since it is universal, and knows no limitations of place or time. It is Apostolic since it was founded by the Holy Apostles and has maintained, unbroken, the apostolic succession through the Laying-on of Hands. This is the Orthodox Church – the One, Holy, Catholic, and Apostolic Church.