Creed
The Ten Commandments
The Beatitudes
Basics of Orthodox Christian Spirituality
Christmas on January 7th
Burning of Badnjak (On Christmas Eve)
Catechism and Conversion
Baptism and Chrismation
Conffesion
How to prepare for Eucharist
Communion and Intercommunion
Wedding and Marriage
Pregnancy, Birth, Naming and 40 day Churching
Theophany and House Blessings
Contact/Counseling/Visitation Information
Creed
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;
And in one Lord Jesus Christ, the Son of God, the Only-Begotten, begotten of the Father before all worlds,
Light of Light, Very God of Very 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;
The third day He arose 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.
And I believe in the Holy Spirit, the Lord and Giver of Life, Who proceeds from the Father;
Who with the Father and the Son together is worshipped and glorified, Who spoke by the prophets.
And I believe in One Holy, Catholic, and Apostolic Church.
I acknowledge one Baptism for the remission of sin.
I look for the Resurrection of the dead and the life of the world to come. Amen.
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The Ten Commandments
1. I am the Lord your God, and you shall have no other gods before me.
Has God been the source, center and hope of my life? Have I put myself, others or things before God? Have I failed to trust in God’s existence, love and mercy? Have I failed to pray to God, to worship Him and to thank Him for His blessings? Have I tried to serve God and keep His commandments faithfully? Have I murmured or complained against God in adversity? Have I praised and glorified God through my words and deeds?
2. You shall not make for yourself a graven image in order to worship it.
Have I valued anyone or anything above God? Have I given to anyone or anything the love, honor and worship that belongs to God alone? Have I made an idol of any person, idea, occupation, or thing?
3. You shall not take the name of the Lord your God in vain.
Have I blasphemed God’s holy name in any way? Have I sworn a false oath? Have I broken any solemn vow or promise? Have I entered into an agreement, promise or contract against God’s law? Have I cursed or used foul language?
4. Remember the Sabbath day to keep it holy.
Have I worshiped regularly on Sundays and major feast days and have I helped others to do the same? Have I worked unnecessarily on Sundays or major feast days or caused others to do so? Have I spent the Lord’s Day in a wholesome and edifying way?
5. Honor your father and mother.
Have I loved and respected my parent s as I should? Have I neglected them or failed to help them? Have I disobeyed them, deceived them or caused them pain by my words or deeds? Have I treated all my family members with patience and love?
6. Thou shall not kill.
Have I caused the harm, injury or death of anyone? Have I wished my own or anyone’s harm or death? Have I been cruel to animals or destroyed any life unnecessarily?
7. You shall not commit adultery.
Have I committed any immoral acts alone or with others? Have I caused others to commit immoral acts? Have I committed immoral acts in my heart?
8. You shall not steal.
Have I taken anything that was not mine from anyone or from anywhere? Have I cheated anyone? Have I caused others to steal or cheat? Have I tried to find the owners of lost things I have found? Have I damaged or destroyed anything that belonged to another? Have I defrauded anyone of rightful wages? Have I paid my debts? Have I given to the poor and to philanthropic causes in proportion to my means?
9. You shall not bear false witness.
Have I given false testimony against anyone? Have I spoken evil, told lies or spread rumors about anyone? Have I disclosed to anyone the sins and faults of another? Have I made careless statements or done anything else to harm the name and reputation of another? Have I engaged in idle gossip?
10. You shall not covet.
Have I looked with envy jealousy or hatred toward the possession talents or achievements of others? Have I desired, with evil intent, the downfall or loss of others, so that I might benefit? Have I grieved that God has bestowed greater blessings on others than on me?
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The Beatitudes
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Have I truly recognized my complete dependence on God? Have I been proud, arrogant and self-righteous in my ways? Have I been selfish, possessive and self-seeking? Have I sought after status power and wealth?
Blessed are those who mourn, for they shall be comforted.
Have I endured difficulties and afflictions with faith and patience? Have I felt sadness for the sufferings of the poor, the hungry, and addicted; the sick, the lonely and the sinful of the world? Have I truly been sorrowful for my sins and faults?
Blessed are the meek, for they shall inherit the earth.
Have I tried to serve or rather to dominate others at home, school, work, office, Church and elsewhere? Have I cursed against anyone? Have I been resentful, bitter, unforgiving or insulting and abusive to others? Have I loved my enemies?
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Have I truly yearned for God’s will to be done in all things? Have I worked for justice in my family, society and the world in ways within my reach? Have I tried to cultivate a righteous life through prayer, fasting, worship, receiving Holy Communion and deeds of love toward others?
Blessed are the merciful, for they shall obtain mercy.
Have I shown compassion and help toward the poor, hungry, lonely and needy around me? Have I tried to understand and forgive others? Have I been indifferent, judgmental or legalistic?
Blessed are the pure in heart, for they shall see God.
Have I loved goodness, purity and holiness? Have I succumbed to evil motives and intentions? Have I given way to impure thoughts, words or deeds? Have I been guilty of bias and prejudice? Have I been hypocritical, pretentious or self-indulgent to sinful passions?
Blessed are the peacemakers, for they shall be called sons of God.
Do I have God’s peace in my heart? Have I been unfairly angry, aggressive or impatient? Have I worked for peace at home, work, Church and in society? Have I been irritable, polemical, or divisive?
Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven.
Have I complained when persecuted for God’s sake? Have I prayed for my persecutors? Have I failed to defend anyone in the truth for fear of humiliation or persecution? Have I had the courage to stand up for what is right despite criticism, ridicule or persecution?
Blessed are you when they revile you and persecute you on my account; rejoice and be glad, for your reward is great in heaven.
Is the joy of Christ in my heart even in trying moments? Have I been pessimistic despondent or despairing? Have I truly delighted in the promise of God’s treasures in heaven?
[From “My Orthodox Prayer Book”]
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Basics of Orthodox Christian Spirituality
1. Belief in Jesus Christ as our Lord, God and Savior with His Father and the Holy Spirit.
2. Daily prayer- morning, noon, or night; develop a rule.
3. Weekly worship- Sunday Divine Liturgy is essential.
4. Love of Neighbor- everyone is your neighbor. Almsgiving- sacrificial giving to needy.
5. Fasting- weekly- Wed., Fri., Sunday for communion; seasonal.
6. Sacramental Participation- Confession, Holy Communion, Holy Unction regularly.
7. Reading of Scripture- daily, lectionary, memorize, study.
8. Education- catechism, bible study, retreats, seminars. (active learning).
9. Support the Mission of the Church- stewardship of time, talents, treasure.
10. Ethical/Moral Praxis & Purity- including thoughts, words, actions. (active living).
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Christmas on January 7
The Serbian Orthodox Church celebrates Christmas according to the Julian calendar. By that calendar, set by Julius Caesar in 46 B.C., Christmas is January 7. Most of the world follows the Gregorian calendar set by Pope Gregory XIII in 1582, which sets December 25 as Christmas.
In many Serbian-American households, a young pig or lamb is roasted to be eaten after Divine Liturgy. Cesnica, Serbian Christmas bread, is baked with a silver coin in the middle. Tradition says whoever gets the piece of the bread with the coin is supposed to have good luck for the rest of the year. However, the important thing about the bread is that it symbolizes the Savior, the Lord Jesus Christ, who said: I am the bread of life.
Orthodoxy continues to thrive in America because it is relevant, and it is the authentic church, holding the traditions of the early church until now. It hasn't changed much since the start of Christianity more than 2,000 years ago! Faith and keeping the tradition are the mainstay of Orthodox Christianity. We keep the faith.
God's Peace! Christ is born! Mir Boziji! Hristos se rodi!
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Burning of the Badnjak (on Christmas Eve)
Is the first of a chain of many customs with which the Serbian people beatify their commemoration of Christ’s Nativity. The Badnjak is a young oak tree which reminds us of the tree with which the righteous Joseph started the fire in the manger when the Son of God was born. The Badnjak is brought home, placed on the fire and burned on Christmas Eve. At the same time, straw is spread on the floor and after prayers, a Lenten supper is served.
The Badnjak is a symbol of the tree of happiness. The new-Born Son of God is the true tree of happiness. Therefore, bringing the Badnjak into the house represents Christ’s entry into this world, into our homes, and into our hearts and souls. Just as the young oak tree is cut, placed and burned on the fire, giving us heat and light, the New-Born King of Love gave Himself to be crucified for us. With the fragrance of His Eternal youth, He revitalized the world. The warmth of His Love softens hardened humanity. With the flames of His Godly revelation, he enlightens and gladdens mankind. The sparks of His words purge pagan earthly idols. With His Precious Blood, He sweetens the bitter waters of human life. Therefore, the Badnjak both invites and reminds us to bring into our homes, hearts and souls the true tree of happiness which is the Son of God, our Savior Jesus Christ.
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Catechism & Conversion
Dear Prospective Catechumen,
Greetings in the name of the Lord Jesus Christ!
Thank you for expressing interest in learning more about the Orthodox Christian Faith. We welcome everyone, including our own members, to grow in knowledge of the Church teachings and traditions.
A catechumen is defined as “one receiving instruction in the basic doctrines of Christianity before admission to communicant membership in the Church.” You may have already decided to join the Orthodox Church. However, participating in a learning program does not obligate you to join the Church.
If you have decided to enter into the process of preparation, the following is an outline of the process—its guidelines and requirements.
Regular Church Attendance - Worship of God is at the center of Orthodox life and spirituality. Worship is not only an experience of learning but a way that God’s mystical grace comes to us, touches us and changes us. A catechumen is expected to attend Sunday Divine Liturgy each week as well as special services throughout the year. Some examples of the other services are: Liturgy on Wednesday evenings during Great Lent, Christmas (Jan. 7th), Theophany (Jan. 19th), Pentecost and Dormition of Theotokos (Aug. 28th).
Instructional Class Attendance - Orthodoxy means “right doctrine” or “true worship.” In other words, the Orthodox Church has specific teachings and traditions regarding the nature of God, Jesus Christ, the Holy Spirit, the Church; as well as what it means to be a follower of Christ and how to live as a Christian. A catechumen is expected to attend the Instructional Classes, at this time known as “Orthodoxy 101”. They are offered on a weekly or bi-weekly basis for a period of 10-15 weeks. Preparation and active participation are expected of each student in the class.
Spiritual Guidance - In the Orthodox Church, one does not determine and follow their own spiritual path without the advice and guidance of spiritual fathers and mothers. Personal accountability is essential to growth in Christ along with intellectual knowledge and church attendance. In a spirit of love, the spiritual guide watches over the growth and progress of the spiritual child. The priest will help the catechumen in a spiritual self-examination to prepare for Holy Confession. The priest will also help deal with personal questions, issues, problems that arise before and after joining the Orthodox Faith. The catechumen is expected to participate in spiritual guidance and counseling with the priest of the community.
Frequently Asked Questions
How long does it take to become a member of the Orthodox Faith? Usually, it is a year-long process. However, the priest always uses discretion to determine the readiness of a catechumen. Becoming a member is not just learning about the Faith but growing in Faith--a personal transformation must be evident. Often, this takes time and is dependent on the level of commitment of the catechumen.
If my fiancee and I wish to be married, does the non-Orthodox spouse need to join the Church? No, the Church does not require or force a person to join the Church. The Church will marry someone who is Orthodox with someone who is non-Orthodox. That non-Orthodox person however, must be a Christian baptized in the name of the Holy Trinity.
When can I start receiving Holy Communion and other Sacraments? Holy Communion and the other Sacraments (except Marriage, see above) are offered only to those persons who are baptized and chrismated in the Orthodox Church. Becoming a catechumen is the process of preparing for Baptism and/or Chrismation. After you are baptized/chrismated, you should first participate in the Sacrament of Holy Confession and then, under the guidance of the priest, you may receive Holy Communion and other Sacraments.
If I was baptized in another Faith/Denomination, do I need to be re-baptized? The practice of the most Orthodox Churches that "confess One baptism," is to not re-baptize converts. Rather, the Sacrament of Chrismation, which is the bestowing of the Grace of the Holy Spirit, is believed to fulfill and complete the Grace given in Baptism. However, a potential convert must provide documented proof of his/her Trinitarian baptism (done in the name of the Father, Son and Holy Spirit) in another Faith.
Do I need a Godparent? Yes, everyone who is converting to the Orthodox Faith needs a godparent (aka sponsor). The sponsor must be an Orthodox Christian in good standing with the Church. He/she should be a model and example of faithfulness and take quite seriously the role of godparent. A female catechumen is encouraged to choose a female godparent and likewise male for male. If the godparent is from another parish, a letter of verification of membership in good standing from his/her parish priest is required.
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Baptism & Chrismation
Each one of us was baptized at some point in our life before we became Christians. Do we know why? What baptism means? How it impacts our life? Baptism comes from the Greek word that means “to immerse (in water).” Baptism was practiced in antiquity for different purification rituals. The Israelites practiced this as evidence by John the Baptist ministry towards repentance and forgiveness of sins. All this changed dramatically when Christ came to be baptized by John in the Jordan River. On one hand we have the revelation of the Holy Trinity (Father as the voice from heaven, Holy Spirit descending as a dove, and Christ as the beloved Son). On the other hand, the meaning of baptism changes. When Jesus was baptized, He was in no need of cleansing because He was without sin. However, by Jesus’ divine nature He purified the waters of the Jordan and through them the whole creation.
In Orthodox Christian teaching, our baptism is not merely cleansing but it is a change in our human nature. We receive the new sanctified and holy human nature given by Christ. Even more so, we are mystically united to Christ in both His death and Resurrection. Likewise, just as the Holy Spirit descended upon Christ, when a person is Chrismated the Holy Spirit descends upon him/her too. The Holy Spirit bestows grace and power to live the new life in Jesus Christ. This divine grace is transmitted through the “myro,” a specially mixed and blessed oil, and is administered by the priest immediately after baptism. Having received both of these Mysteries or Sacraments we become full members of the Body of Christ—the Church and are able to participate in the other sacramental mysteries, especially the Eucharist—Holy Communion.
Baptism and Chrismation are not magical one-time acts that set us for life. Rather, they are just the beginning of a new God-centered life that must be nurtured each day through prayer, each week through worship, and a continual self-sacrifice of our egoistic needs through repentance and giving to others. Baptism and Chrismation are beautiful gifts that must be picked up and used every day of our lives. They must not be put on a shelf or hidden away for some future sentimental remembrance. Having these things in mind, let us look to the practical preparations necessary for baptism in the Orthodox Church:
Scheduling
The first thing is to set the date for baptism. This must be done through the priest at church. Call to set an appointment with him at which time paperwork can be filled-out and he can give you educational literature and guidance. For adults, a preparation through catechism is helpful. Please consult the priest for details. For infants, 3 through 9 months of age are ideal but any age is acceptable.
Parents
Since Baptism and Chrismation are the entrance into the life of the Church, parents are expected to be regular participants in the sacramental/mysteries. This is an expression of the life, faith, and love of the Orthodox Christian for the Church. Parents are also expected to be actively supporting the Church by offering time, talents, and treasures. Parents must also be married in the Orthodox Church.
Godparent/Sponsor/Kum
Parents are responsible for selecting one mature and faithful member of the Orthodox Church as a sponsor (kum) for their child. This person must be at least 12 years of age and one who lives his/her Faith and will assist the candidate as he/she grows in the Orthodox Church. The sponsor must be an active member in good standing of his/her respective church. If a member of another church, must present a letter of good standing from home parish priest. If married, the sponsor must be married in an Orthodox service. A parent cannot sponsor their own child nor can Orthodox clergy be a sponsor. Parents are encouraged to look outside their blood relatives for a sponsor in order to expand the spiritual family within the church. Parents should consult with the priest for guidance in selecting an appropriate sponsor.
Exceptions
Any exception to the above must be discussed with and approved by the priest and/or the diocesan bishop. For adults seeking to convert, special considerations apply. Please consult the priest.
If you have further questions, please contact Fr. Zoran.
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Confession
The gift of God’s forgiveness is received through private prayer, corporate worship, the disciplines of prayer and fasting, penitential services and above all through the sacrament of Holy Confession. Pray and think your confession over several days. Ask God to help you perceive your sins and to make a thorough confession of them. Now, without justification or self-pity, make a prayerful examination of your conscience regarding all things. As a help, reflect on your life in the light of the Ten Commandments and the Beatitudes. Take pencil and paper and specify your sins so that, at the time of the sacrament, you will be able to make a thorough confession from the list, without confusion or lapse of memory.
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How to Prepare for the Eucharist
(by Father John Matusiak )
The Eucharist is not something that should be approached lightly or casually. When we receive the Eucharist, we are given a taste of "the life of the world to come," here and now. The Holy Fathers teach us that the frequent reception of the Body and Blood of Christ brings us into a joyful union with God. At the same time, the Eucharist can condemn us if we approach it with anything less than a sense of faith and hope in the Lord's love. Our preparation for the reception of the Eucharist should involve several elements which not only emphasize its importance in our spiritual lives, but its necessity in bringing about those changes which will restore the image of God within us.
Recognize the Need to Change
Jesus Christ offers us His Body and Blood "unto life everlasting." At the same time, He offers us "the forgiveness of our sins." Hence, our preparation for the reception of the Eucharist begins with our recognition of the need to repent, to change our lives, and to seek forgiveness for the sins and offenses we have committed against God and others. Spiritual growth is impossible without a desire to change our lives. Just as we cannot overcome a physical illness without first desiring to be healed, it is impossible to grow in our relationship with God without the healing of our spiritual afflictions. Before receiving Holy Communion, take the time to:
- reflect on your life and determine the areas in need of change and healing;
- examine your past thoughts and deeds, measuring them against the example set by Jesus Christ;
- ask God to forgive you, to guide you, and to reveal His will for your life; and
- make a firm commitment to change, with God's help, those areas of your life which are inconsistent with your calling as an Orthodox Christian.
The Sacrament of Confession
Our Lord promises to forgive us whenever we sincerely and genuinely desire to be forgiven. Approach the Sacrament of Confession without fear or embarrassment. It is an opportunity to be reunited with God and others and the means by which we might be relieved of our deepest fears, hurts, and burdens. Ask God's forgiveness. Seek and accept the advice and guidance offered by your Spiritual Father, your pastor, whose love for you and concern for your salvation is a tangible sign of Our Lord's loving presence.
Be at Peace with Others
On this point, Our Lord is clear. In Matthew 5:23 Christ tells us that if a wall has been built between us and someone else, we must make an attempt to be reconciled with the other person before we can offer our gift at the altar and be united to God and His People in the Eucharist. We must make an attempt to overcome those things that separate us from others, for these only serve to separate us from God: "If we say that we love God and hate our brothers, we are liars, for if you do not forgive men their trespasses, neither will your Father forgive your trespasses [1 John 4.-20; Matthew 6:14]. Hence, before we can receive God's forgiveness, we must be willing to forgive others, as we pray in the Lord's Prayer: "Forgive us our trespasses, as we forgive those who trespass against us."
Ask forgiveness of those against whom you have sinned. Forgive those who have sinned against you. Make every attempt to heal the hurts you have caused others and to be healed of the hurts others have caused you.
Pray and Meditate
Prayer is more than a means of communicating with God. The ultimate goal of prayer is to consciously experience the very presence of God in our lives at all times. Before receiving Holy Communion, thoughtfully pray at least the prayers contained in this booklet, which place us in God's presence and enable us to approach the Eucharist with the proper spiritual attitude. You will find other prayers in the many prayer books that are readily available. Spend some time in silence, striving to hear the voice of Our Lord and to discern His presence. Read and meditate on Scriptural passages. The Old Testament books of Proverbs and Psalms contain a great deal of wisdom, as do the New Testament epistles, especially those of Saint John. The writings of the Holy Fathers and the lives of the saints also provide deep inspiration and food for thought.
Participate in the Vigil Service on the Eve of the Liturgy
The Vigil Service—Vespers and Matins—prepares us liturgically for the celebration of the Eucharist. After attending the Vigil Service, refrain from boisterous entertainments and other things which hinder a prayerful, reflective mood. It is improper to receive the Eucharist the morning after a party which ran until the wee hours of the morning. If you must tend to a social obligation the night before the Liturgy, graciously curtail your activities at a reasonable hour to allow yourself time to prepare for the reception of the Eucharist.
Fast
When we fast, we refrain from unnecessary foods and entertainments which serve to complicate or control our lives. The general practice among all Orthodox Christians is to fast at least from the night before the reception of the Eucharist. Hence, you should refrain from eating, drinking, smoking, or any other activities or things which would distract you from reflecting on the meaning of the Eucharist and the changes you hope to accomplish in your life. [Some Orthodox Christians observe a custom by which they fast one, two, or three days.] Common sense, of course, should be employed, especially in the case of children, the elderly, those on medication, those on special medical diets, and so forth. When in doubt as to the meaning or extent of fasting as a preparation for the Eucharist, consult your Spiritual Father.
Participate in the Entire Divine Liturgy
If you were invited to a dinner at the White House, you would never think of arriving late. The Divine Liturgy, the Heavenly Banquet at which the host is none other than God imself, is an even more important event. Every part of the Liturgy prepares us for the reception of the Eucharist. The Liturgy of the Word, which centers around the reading of Scripture, challenges us to approach God and one another in the proper spirit. Saint Cyril of Jerusalem tells us that hearing the Word of God is, in fact, the first sacrament we receive during the Divine Liturgy. As we begin the Eucharistic Liturgy, we are reminded to "lay aside all earthly cares" in order to "receive the King of All." The reception of Holy Communion fulfills and completes all that precedes it. Be present at the beginning of the Divine Liturgy. In fact, arrive a little early and allow yourself time to settle in to your surroundings, to place yourself in God's presence, and to achieve a sense of internal peace and calm. Before the Liturgy, refrain from unnecessary conversation. [Coffee hour is the proper place for fellowship.] Reflect on the psalms being chanted during the Hours. During the Liturgy sing the hymns and focus your attention on their meaning in your own life. Worship with an awareness of those around you, accepting them as "fellow ministers" rather than distractions. Approach the chalice with a spirit, of humility, thanking Our Lord for making us worthy to receive His heavenly gifts. It is highly improper to approach the chalice if you willfully arrive late for the Divine Liturgy, especially after the Scripture readings. However; common sense should be used when you arrive late through no fault of your own [that is, if you had car trouble or if you encountered unexpected traffic delays].
In Conclusion
If you are uncertain as to the proper preparation for the reception of the Eucharist, ask your priest or Spiritual Father; who will be more than happy to answer your questions and offer guidance.
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Communion and Intercommunion
Can Orthodox Christians receive communion in the Roman Catholic Church? Can a Lutheran receive communion in our Orthodox Church? These are common questions that I encounter in my ministry. It is a complex issue because of our American society where we have many different Christian denominations co-existing within our cities and towns. The simple answer, which many people may know, to the question is “no.” However, most of our faithful could not answer as to why this is so.
Therefore, I share with you some excerpts from the excellent booklet, “Communion and Intercommunion” by Kallistos Ware published by Light and Life. Hopefully, it will shed some light on this sometimes sensitive topic from the Orthodox Christian perspective.
First, the issue of Intercommunion must be examined within the light of Eucharistic Ecclesiology. In other words, the Doctrine of Holy Communion within the life of the Church is foundational to our understanding. One may ask, “What is the Church here for?” Primarily it is here on earth to preach the Gospel of Christ, to announce the Good News of the Son of God, crucified and Risen. Christ said to His Apostles at the Mystical Supper, “Take, eat, this is My Body...Drink all of you, this is My Blood of the New Covenant...” Before we proclaim anything to the world, we must partake of the eternal Mystical Supper of Christ. In other words, the Church in essence is a Eucharistic and Communal Body.
From the beginning, the Bishop has presided at the worship of the Christian community. All of his other functions as teacher or administrator are to be interpreted in terms of his role as celebrant of the Eucharist. There is an intrinsic link between the Church and the Eucharist. During the Liturgy, the celebrant prays to God, “Send down Your Holy Spirit upon us and upon these gifts set before You.” The faithful and the Holy Gifts of Bread and Wine are consecrated together to become the Body of Christ.
The unity of the Church is realized and maintained through the act of Holy Communion. The Eucharist creates the unity of the Church. Unity is not imposed juridically from the outside. Rather, unity is created from within by the celebration of the Liturgy. Each local church (Eucharistic center) is the Church in its fullness for the whole Christ is present, not just a part of Him. Therefore, each local church is one with every other local church and all together form a single worldwide communion.
However, the unity of the Church in the Eucharist cannot be truly made manifest and realized unless there are present, at the same time, two other kinds of unity: unity in faith, and unity in the local bishop. These three forms of unity are complementary and interdependent. Each loses its true meaning if divorced from the other two. Eucharistic unity, then, presupposes in the first place unity in faith. This is demonstrated concretely at every Divine Liturgy by the fact that the Creed, the statement of belief, is recited by the faithful before the reception of Communion.
Regarding unity in the bishop, St. Ignatios wrote early in the 2nd century, “Let no one do any of the things that concern the Church without the bishop.” Even today, whenever a priest presides at the Liturgy, he does so not in his own right but as the bishop’s delegate. That is why he commemorates the name of his bishop—not as a gesture of courtesy but as an ecclesiological necessity.
Eucharistic ecclesiology implies therefore, a threefold unity: Eucharistic unity, that is unity in the one loaf and the one cup of Holy Communion; Dogmatic unity, that is, unity in the one Faith; and Ecclesial unity, that is, unity in the bishop.
Therefore, intercommunion, or the sharing of sacraments between churches that do not share the same faith and/or bishop is a virtual impossibility. The Bible, the Church Fathers, and the Holy Canons know of only two possibilities: Communion and non-communion. It is all or nothing. Admitting one to communion and to church membership are identical; to what church one belongs is manifested where he receives communion, or where he is admitted to communion.
(Rev. Fr. Richard Demetrius Andrews)
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Wedding and Marriage
The Meaning of Marriage: God is the author and celebrant of pure marriage. He ordained and instituted it in paradise (Gen 1.27-28). In marriage every person acquires a new identity; the two become one flesh (Gen 2.24).
Conditions for Christian marriage: Partners come of their own free will.
Purpose for Marriage: The essential and primary purpose of marriage is to unite two free persons into a communion of love for their mutual companionship, support, enjoyment, and personal fulfillment and completion.
The Rite: Two separate services, betrothal and crowning. Betrothal is relatively short containing a set of petitions and three prayers. Characterized by the putting on of the rings, it signifies the couple's voluntary pledge to enter marriage and to live together in faith, harmony, truth, and love. Crowning is longer and more complex with petitions, several prayers, two scripture readings, joining of hands, partaking of blessed wine from the common cup, and a solemn joyous procession. It is culminated with the actual crowning. Readings- Eph. 5.20-33, John 2.1-11.
Pastoral Guidelines
For the union of a man and woman to be recognized as sacramentally valid by the Orthodox Church, these conditions must be met:
- The Sacrament of Matrimony must be celebrated by an Orthodox Priest of a canonical Orthodox jurisdiction, according to the liturgical tradition of the Orthodox Church, in a canonical Orthodox Church, and with the authorization of the diocesan Bishop.
Before requesting permission from his Bishop to perform the marriage, the Priest must verify that:
- Neither of the parties in question are already married to other persons, either in this country or elsewhere;
- The parties in question are not related to each other to a degree that would constitute an impediment;
- If either or both parties are widowed, they have presented the death certificate(s) of the deceased spouse(s);
- If either or both of the parties have been previously married in the Orthodox Church, they have obtained ecclesiastical as well as civil divorce(s);
- The party or parties who are members of a parish other than the one in which the marriage is to be performed have provided a certificate declaring them to be members in good standing with that parish for the current year; and
- A civil marriage license has been obtained from civil authorities.
- The Sponsor (kum or kuma) must provide a current certificate of membership proving him or her to be an Orthodox Christian in good standing with the Church. Non-Orthodox persons may be members of the wedding party, but may not exchange the rings or crowns.
Days When Marriage Is Not Permitted
Marriages are not performed on fast days or during fasting seasons; these include the Great Lent and Holy Week, St Peter and Paul Lent, August 15-28 or Dormition Lent, September 11 (Beheading of St. John the Baptist), September 27 (Exaltation of the Holy Cross), and Christmas Lent. Nor are marriages celebrated on the day before and the day of a Great Feast of the Lord, including Theophany (January 19), Pascha, Pentecost, and Christmas. Marriages may be performed on these days only by permission of the diocesan Bishop.
Inter-Christian Marriages
It is a fact that, the more a couple has in common, the more likely they are to live together in peace and concord. Shared faith and traditions spare couples and their children, as well as their extended families, many serious problems, and help to strengthen the bonds between them. Even so, the Orthodox Church will bless marriages between Orthodox and non-Orthodox partners, provided that:
- The non-Orthodox partner is a Christian who has been baptized, in water, in the Name of the Father and the Son and the Holy Spirit; and
- The couple should be willing to baptize their children in the Orthodox Church and raise and nurture them in accordance with the Orthodox Faith.
A baptized Orthodox Christian whose wedding has not been blessed by the Orthodox Church is no longer in good standing with the Church, and may not receive the Sacraments of the Church, including Holy Communion, or become a Sponsor of an Orthodox Marriage, Baptism, or Chrismation.
A non-Orthodox Christian who marries an Orthodox Christian does not thereby become a member of the Orthodox Church, and may not receive the Sacraments, including Holy Communion, or be buried by the Church, serve on the Parish Council, or vote in parish assemblies or elections. To participate in the Church's life, one must be received into the Church by the Sacrament of Baptism or, in the case of persons baptized with water in the Holy Trinity, following a period of instruction, by Chrismation.
Inter-religious Marriages
Canonical and theological reasons preclude the Orthodox Church from performing the Sacrament of Marriage for couples where one partner is Orthodox and the other partner is a non-Christian. As such, Orthodox Christians choosing to enter such marriages fall out of good standing with their Church and are unable to actively participate in the life of the Church. While this stance may seem confusing and rigid, it is guided by the Orthodox Church's love and concern for its member's religious and spiritual well-being.
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Pregnancy, Birth, Naming and 40 day churching
Pregnancy
One of the greatest gifts God has given us is to become co-creators with Him. When a husband and wife are ready and God wills, the fruit of their love brings forth life—another human being—a baby. From the moment of conception we honor this life with caring and nurturance. In addition to physical and emotional support, the couple and the baby need spiritual support primarily through prayer. Please inform the priest of your pregnancy so he may include you and your unborn child in the preparation prayers (Proskomide) before the Divine Liturgy. Pregnant women are encouraged to attend the liturgical services and to receive the sacraments.
Some couples may have difficulty becoming pregnant. Several therapies exist to assist pregnancy. Please consult your priest for guidance and special prayers for conceiving a child.
Birth
By God’s grace, soon the time will come for your baby to be born. Amongst all the excitement, remember to call the priest when the baby is born. He can come and visit you in the hospital or at home to offer special prayers for the mother and child. In the event of a miscarriage, the priest can visit you for counseling and offer special prayers for healing.
Naming
One of the beautiful traditions lost in antiquity is the naming of the child on the eighth day after birth. This practice was based on the Jewish rite that Jesus Himself experienced with His parents (as recorded in Luke 2:21). Recently, priests and parents have resurrected this prayer service. For convenience, it can be done with birthing prayers or at another time. Much care and thought should go into naming your child. Giving him/her the name of a saint is a noble tradition. This connects them to a spiritual patron who will pray for them and also provides a concrete example of the Christian life. Some families name children after grandparents. Some will not name their child until baptism. Others have the godparents name the child. Although these are also noble, there is no basis for these practices in the church canons. Some children are given a family name and a saint’s name. This is perfectly acceptable.
40 Day Churching
On the fortieth day after birth, the mother and child are invited to the church temple for a prayer service to reunite the mother and unite the child to the faith community. This practice is also based on the ancient Jewish rite and experienced by Jesus and His mother, Mary (recorded in Luke 2:22-40). Ages ago it took nearly six weeks for a mother to recover from giving birth. This time was also spent bonding with the newborn child. Mother and child did not travel outside the home until both were strong enough. The first place they went was to the temple/church. Today, a mother can recover much more quickly. If she is able, she is encouraged to attend church services but should refrain from receiving Holy Communion until after the 40 Day Churching. This short service should be scheduled ahead of time on either a Sunday or weekday near the 40th day. Please consult your priest for further details.
If you have further questions, please contact Fr. Zoran.
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Theophany and House Blessings
On January 19 the faithful attend a Divine Liturgy and the Great Blessing of the Water service to celebrate Theophany, with reference to the spiritual illumination of the Holy Spirit. The service commemorates the baptism of Christ and the manifestation of God in three persons. Large numbers of people attend church to be blessed and to receive holy water that they take home in small bottles provided by the church. Some parishioners bring their own bottles often made specifically for holy water. In most churches in America the blessing is held indoors, and the water is contained in a large urn. Some communities hold outdoor celebrations by a body of water.
Blessing of the Home
It is customary, to invite your priest to bless your home with holy water within a few weeks following Theophany. Prepare by cleaning the house and opening and lighting all the rooms. The items needed for a house blessing are:
- Icon of Christ
- candle
- large serving bowl for the Holy Water
(If you do not have any of these items, you can purchase them in the church bookstore.)
Place the items on a table. The priest blesses the water by dipping a cross in it and repeating a blessing. Using the basil sprig dipped in water as a sprinkler, he will go to each room and sprinkle it in the four corners blessing the home with the grace of the Holy Spirit which also protects you from evil spirits. Although ideal, all family members do not need to be present for the house blessing. Orthodox houses are blessed every year.
Personal Use of Holy Water
According to Orthodox doctrine, holy water has the power to sanctify and heal. Have each family member drink a small amount of the holy water from Epiphany or the home blessing. Keep the unused holy water in your home for future use: times of adversity, before starting a new venture or trip, to give thanks, or when someone is ill. You may drink it or anoint yourself when you feel spiritually afflicted. To rid the house of evil spirits, it should be sprinkled in the four corners of each room, so no one will step on it.
If you would like to have your home blessed, please contact Fr. Zoran.
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Contact/Counseling/Visitation Information
Phone Calls, Phone Messages, Emergencies
If you have an emergency, please call my cell phone. I will answer emergency messages 24 hours a day, 7 days a week, 52 weeks a year unless I’m out of town.
I will attempt to return non-emergency messages within 24 – 48 hours.
If I do not answer your message, I may not have received your message. Please call again.
Hospital Visits
I need to be notified, if you or a loved one is in the hospital. Hospitals will not call the church or the priest unless you specifically tell them to.
When notified that a parishioner is in the hospital, I may call the patient or family to assess the situation. I will try to visit each parishioner during his/her stay at the hospital but may not be able to due to extenuating circumstances. In such cases, I will call to notify the patient.
Home Visits
I will attempt to schedule a home visit whenever invited by a parishioner or family member.
Pastoral Counseling
Please call me if you need to talk. I will try to meet with you and help you as best I can.
If I cannot help or it is beyond my expertise, I will refer you to someone who can help.
Each parishioner must take responsibility for asking for help, spiritual guidance and counseling.
If a serious pastoral situation is brought to my attention by a third person, I will investigate and contact the parishioner if appropriate. However, this is not always a reliable dynamic of communication.
You may contact Fr. Zoran to schedule a counseling appointment.
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Special thanks to Rev. Fr. Richard Andrews from St. George Greek Orthodox Church, St. Paul for helping with the development of this page.