Encyclopaedia Britannica Online
Eastern Orthodoxy
Christianity
Alternative Title: Orthodox Catholic Church, Orthodox Church
Table of Contents
Introduction
Nature and significance
History
Doctrine
The structure of the church
Worship and sacraments
The church and the world
Eastern Orthodoxy, official name Orthodox Catholic Church, one of the three major doctrinal and jurisdictional groups of Christianity. It is characterized by its continuity with the apostolic church, its liturgy, and its territorial churches. Its adherents live mainly in the Balkans, the Middle East, and former Soviet countries.
Jesus Christ: mosaicJesus Christ, detail of the Deesis mosaic, from the Hagia Sophia in Istanbul, 12th century.© Hemera/Thinkstock
Nature and significance
Eastern Orthodoxy is the large body of Christians who follow the faith and practices that were defined by the first seven ecumenical councils. The word orthodox (“right believing”) has traditionally been used in the Greek-speaking Christian world to designate communities or individuals who preserved the true faith (as defined by those councils), as opposed to those who were declared heretical. The official designation of the church in Eastern Orthodox liturgical or canonical texts is “the Orthodox Catholic Church.” Because of the historical links of Eastern Orthodoxy with the Eastern Roman Empire and Byzantium (Constantinople), however, in English usage it is referred to as the “Eastern” or “Greek Orthodox” Church. These terms are sometimes misleading, especially when applied to Russian or Slavic churches and to the Orthodox communities in western Europe and America.
It should also be noted that the Eastern Orthodox Church constitutes a separate tradition from the churches of the so-called Oriental Orthodox Communion, now including the Armenian Apostolic Church, the Ethiopian Tewahedo Orthodox Church, the Eritrean Tewahedo Orthodox Church, the Coptic Orthodox Church, the Syriac Orthodox Partriarchate of Antioch and All the East, and the Malankara Orthodox Church of India. From the time of the Council of Chalcedon in 451 to the late 20th century, the Oriental Orthodox churches were out of communion with the Roman Catholic Church and later the Eastern Orthodox Church because of a perceived difference in doctrine regarding the divine and human natures of Jesus. This changed in the 1950s, when both churches independently began dialogue with the Oriental Orthodox churches and resolved many of the ancient Christological disputes. The cultural context
The Schism of 1054 between the churches of the East and the West was the culmination of a gradual process of estrangement that began in the first centuries of the Christian era and continued through the Middle Ages. Linguistic and cultural differences, as well as political events, contributed to the estrangement. From the 4th to the 11th century, Constantinople (now Istanbul), the centre of Eastern Christianity, was also the capital of the Eastern Roman, or Byzantine, Empire, while Rome, after the barbarian invasions, fell under the influence of the Holy Roman Empire of the West, a political rival. In the West theology remained under the influence of St. Augustine of Hippo (354–430), while in the East doctrinal thought was shaped by the Greek Fathers. Theological differences could have been settled if the two areas had not simultaneously developed different concepts of church authority. The growth of Roman primacy, based on the concept of the apostolic origin of the church of Rome, was incompatible with the Eastern idea that the importance of certain local churches—Rome, Alexandria, Antioch, and, later, Constantinople—could be determined only by their numerical and political significance. For the East, the highest authority in settling doctrinal disputes was the ecumenical council.
At the time of the Schism of 1054 between Rome and Constantinople, the membership of the Eastern Orthodox Church was spread throughout the Middle East, the Balkans, and Russia, with its centre in Constantinople, which was also called “New Rome.” The vicissitudes of history have greatly modified the internal structures of the Eastern Orthodox Church, but even today the bulk of its members live in the same geographic areas. Missionary expansion toward Asia and emigration toward the West, however, have helped to maintain the importance of Orthodoxy worldwide. The norm of church organization
The Orthodox church is a fellowship of “autocephalous” churches (canonically and administratively independent), with the ecumenical patriarch of Constantinople holding titular or honorary primacy. The number of autocephalous churches has varied in history. In the early 21st century there were many: the Church of Constantinople (Istanbul), the Church of Alexandria (Africa), the Church of Antioch (with headquarters in Damascus, Syria), and the churches of Jerusalem, Russia, Ukraine, Georgia, Serbia, Romania, Bulgaria, Cyprus, Greece, Albania, Poland, the Czech and Slovak republics, and America.
BaranavichyOrthodox church in Baranavichy, Brest province, Belarus.User1963
There are also “autonomous” churches (retaining a token canonical dependence upon a mother see) in Crete, Finland, and Japan. The first nine autocephalous churches are headed by “patriarchs,” the others by archbishops or metropolitans. These titles are strictly honorary.
The order of precedence in which the autocephalous churches are listed does not reflect their actual influence or numerical importance. The patriarchates of Constantinople, Alexandria, and Antioch, for example, present only shadows of their past glory. Yet there remains a consensus that Constantinople’s primacy of honour, recognized by the ancient canons because it was the capital of the ancient empire, should remain as a symbol and tool of church unity and cooperation. The modern pan-Orthodox conferences were thus convoked by the ecumenical patriarch of Constantinople. Several of the autocephalous churches are de facto national churches, the Russian church being by far the largest. However, it is not the criterion of nationality but rather the territorial principle that is the norm of organization in the Orthodox church.
Since the Russian Revolution there has been much turmoil and administrative conflict within the Orthodox church. In western Europe and in the Americas, in particular, overlapping jurisdictions have been set up, and political passions have led to the formation of ecclesiastical organizations without clear canonical status. Although it has provoked controversy, the establishment of the autocephalous Orthodox Church in America (1970) by the patriarch of Moscow has as its stated goal the resumption of normal territorial unity in the Western Hemisphere. In October 2018 the Russian Orthodox Church severed its ties with the Ecumenical Patriarchate of Constantinople after the latter approved the independence of an autocephalous church of Ukraine; Bartholomew I, the ecumenical patriarch, formally recognized the independence of the Orthodox Church of Ukraine from the Russian Orthodox Church in January 2019. History The church of imperial Byzantium Byzantine Christianity about 1000 ce
At the beginning of the 2nd millennium of Christian history, the church of Constantinople, capital of the Eastern Roman (or Byzantine) Empire, was at the peak of its world influence and power. Neither Rome, which had become a provincial town and its church an instrument in the hands of political interests, nor Europe under the Carolingian and Ottonian dynasties could really compete with Byzantium as centres of Christian civilization. The Byzantine emperors of the Macedonian dynasty had extended the frontiers of the empire from Mesopotamia to Naples (in Italy) and from the Danube River (in central Europe) to Palestine. The church of Constantinople not only enjoyed a parallel expansion but also extended its missionary penetration, much beyond the political frontiers of the empire, to Russia and the Caucasus.