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What
is the symbolism / significance of the three bar cross ?
How
can I get Myron Oil or Holy Chrism ?
What
is the position of the Orthodox Church regarding embryonic stem cell research
?
Can
you explain fasting and its purpose ?
What
does the Orthodox Faith teach us about suicide ?
What
is the significance of the Orthodox Architecture ?
"Catechumens,
depart!" - What does this mean ?
Can
you describe the Orthodox wedding ceremony ?
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For
the answers to many more questions, visit that portion of the Orthodox Church
in America's website by clicking this link....
What
is the symbolism / significance of the three bar cross ?
The
significance of the three-bar cross is a simple one. The short bar on the top
represents the sign that was placed on the cross which read, "Jesus of
Nazareth, King of the Jews" (in Latin the initials are "INRI").
The middle bar -- the longest -- is the bar upon which Our Lord's arms were
stretched and nailed. The bottom bar is the footrest which supported Our
Lord's body.
While
many people popularly refer to this cross as a "Russian" cross, it
actually predates the Christianization of Russia in 988 AD, although
generally, in earlier depictions of the Crucifixion, the bottom bar is
horizontal rather than angled. Very early depictions of the crucifixion, even
those originating in Egypt, generally portray the triple bar cross. In certain
parts of Central and Eastern Europe, the triple bar cross with a slanted
footrest indicates that a given church is an Orthodox one, while a triple bar
cross with a horizontal footrest indicates that a given church is a Byzantine
Rite, or Greek Catholic, one.
Various
reasons have been given for slanting the bottom bar. There is one tradition
which states that, at the moment of His death, Our Lord's foot slipped and the
footrest tilted. A highly symbolic interpretation states that the slanted bar
refers to the thief crucified on Our Lord's right side -- the "Wise
Thief" who repented -- who went to heaven and to the unrepentant thief
crucified on Christ's left side who did not. Another explanation is that the
slant is an attempt to depict that the footrest slanted downward, toward the
viewer, albeit in a two, rather than three, dimensional form.
Courtesy
www.oca.org and Further Q&A on
the Orthodox Faith by Fr. John Matusiak
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How
can I get Myron Oil or Holy Chrism ?
"Holy
Chrism" -- in Slavonic "Myron" -- is not something one
purchases. It is made during Holy Week by the Metropolitan and then
distributed to all parishes through his office for use in the Holy Mystery of
Chrismation. Hence, it is not available through bookstores or vendors, nor is
it given to individuals, only to parishes. It is never sold, nor is there a
price set upon it.
While olive oil is one of the ingredients in Holy Chrism, there are dozens of
other ingredients. The process of making Holy Chrism takes several days, as
the ingredients are boiled and blended in the days leading up to Great and
Holy Thursday.
If your parish priest has determined that he is in need of Holy Chrism, he
should contact his diocesan bishop, who will provide him with enough to fill
the parish's needs.
Courtesy
www.oca.org and Further Q&A on
the Orthodox Faith by Fr. John Matusiak
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What
is the position of the Orthodox Church regarding embryonic stem cell research
?
In
light of the fact that Orthodox Christianity accepts the fact that human life
begins at conception, the extraction of stem cells from embryos, which
involves the willful taking of human life -- the embryo is human life and not
just a "clump of cells" -- is considered morally and ethically wrong
in every instance.
In a
testimony to the National Bioethics Advisory Commission published in Ethical
Issues in Stem Cell Research, Volume III, Religious Perspectives, National
Bioethics Advisory Commission, Rockville, Maryland, June 2000, the Reverend
Demetrios Demopulos, Ph.D. writes, "The Orthodox Church promotes and
encourages therapeutic advances in medicine and the research necessary to
realize them, but not at the expense of human life. The Church considers human
life to begin with the zygote and to extend beyond our physical death, as we
were promised eternal life by our God and Savior.
Recognizing
that we are all in a sinful and imperfect state, the Church admonishes us to
strive for perfection through God's grace as we strive to become authentic
human persons in communion with God. Because we tend to follow our own will
rather than God's, we are reminded to be discerning so that we do not commit
outrages by putting a gift of God's to bad use." The complete text of
Father Demopulos' article may be found here.
At
present, the Holy Synod of Bishops of the Orthodox Church in America is
drafting a statement on this timely issue.
Courtesy
www.oca.org and Further Q&A on
the Orthodox Faith by Fr. John Matusiak
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Can
you explain fasting and its purpose ?
Why
do Orthodox Christians fast on Wednesdays and Fridays?
Orthodox Christians fast on Wednesday in remembrance of the betrayal of Christ
and on Fridays in remembrance of His crucifixion and death.
Who
decided that Orthodox fasting must include abstaining from animal products?
This form of fasting was passed on in the early Church from Jewish practice.
In Matthew, Christ says, "When you fast do not be like the
hypocrites," which indicates that the Jews fasted -- it also indicates
that Christ assumes that one fasts, for He says "when you fast" not
"if you fast." Fasting is not something that only developed
alongside Christianity; rather, it is a practice that had been followed by the
Jews, and even Scripture mentions that Christ fasted.
Wouldn't
it be more sacrificial for someone to give up foods that they really loved
such as candy rather than meat which they may not care for that much anyhow?
The purpose of fasting is not to "give up" things, nor to do
something "sacrificial." The purpose of fasting is to learn
discipline, to gain control of those things that are indeed within our control
but that we so often allow to control us. In our culture especially, food
dominates the lives of many people. We collect cookbooks. We have an entire TV
network devoted to food [the "Food Channel"]. We have eating
disorders, diets galore, weight loss pills, liposuction treatments, stomach
stapling -- all sorts of things that proceed out of the fact that we often
allow food, which in an of itself cannot possible control us, to control us.
We fast in order to gain control, to discipline ourselves, to gain control of
those things that we have allowed to get out of control. Giving up candy --
unless one is controlled by candy -- is not fasting. It is giving up candy, or
it is done with the idea that we fast in order to suffer. But we do not fast
in order to suffer. We fast in order to get a grip on our lives and to regain
control of those things that have gotten out of control. Further, as we sing
during the first week of Great Lent, "while fasting from food, let us
also fast from our passions."
How
picky are Orthodox Christians supposed to be in regards to checking the
ingredients in certain dishes. For example, before eating a package of wheat
crackers, should they read the ingredients to make sure no egg or milk
extracts were used?
Just as we would say that with anything in life "moderation is
best," so too we need to approach fasting with moderation. Fasting, as I
have written, helps us to let go of the control food so often has on us. But
if fasting itself starts to control us -- if we spend countless hours reading
every ingredient label and the like -- then we can become just as controlled
by our fasting and, in the process, miss the whole point of fasting in the
first place. There is nothing essentially wrong with meat and dairy products,
in and of themselves, but even the Jenny Craig folks will tell you that if you
want to "lighten your physical load", red meat and dairy products
should be the first things to go, or at least to be eaten in moderation.
Hence, an obsession with reading labels can be just as problematic as an
obsession with food. There needs to be a balance, lest our fasting be of the
sort that Christ Himself condemns -- the fasting of the Pharisees.
Also,
doesn't it defeat the purpose of fasting if products such as non-dairy milk or
vegetable pepperoni or fake cheese are used in place of the real thing?
Indeed, being controlled by the "substitution syndrome" is just as
bad as being controlled by the food one is striving to substitute. I have seen
lenten cookbooks with a gazillion recipes for "Lenten lobster tail"
[in our culture, a gourmet treat] which warn that "drawn margarine"
should be used instead of "drawn butter," since butter is a dairy
product! Sorta misses the point. I would be the first to day, "Hey -- I
can't wait until Friday so I can eat lobster tail instead of a Big Mac."
Since
I am especially fond of lobster, with or without drawn anything, butter,
margarine, or otherwise, while I might eat the lobster with margarine and
remain within the "law" of the fast, I precisely miss the
"spirit" of fasting. One can become just as controlled by soy milk,
tofu burgers, and drawn margarine as one can be controlled by whole milk,
hamburgers, and drawn butter. I know a family which is not particularly fond
of turkey but absolutely loves the "tofu turkey" readily available
at heath food stores. They spend a great deal of time telling everyone how it
looks like a turkey -- the ones I've seen are shaped like a real turkey,
complete with little paper booties on the ends of their little tofu legs --
and tastes just like a turkey [hard to imagine, but then again I'm not too
anxious to try tofu anything], and even smells just like a turkey. What I hear
in these ramblings is, "Don't eat turkey, but to be just as satisfied as
you would be when you eat turkey, eat tofu turkey, 'cause it tastes just like
turkey but because it's not meat, you're still fasting while enjoying a
traditional turkey dinner." A little convoluted -- and a sign of being
controlled.
Perhaps
it would be better to just eat the real thing and be done with it, because it
takes more time to make tofu taste, look and smell like the genuine item than
it would to simply eat turkey. This misses the whole point of fasting in the
first place, and I dare say, one can become even more controlled by trying to
make tofu taste like turkey than by simply eating turkey in the first place,
which is a no-brainer. Hence, the "substitution syndrome" which
focuses on following the "letter of the law" while ignoring the
"spirit on which the law is based." Common sense must be used at all
time, and the often heard "try this dairy-free Lenten chocolate cake --
it takes so much better than the non-Lenten version" is not fasting. At
best, it is a way to observe the "law" while missing the very
"spirit" of fasting in the first place. I even know people who eat
the dairy-free Lenten chocolate cake when it is not a fast day or season
simply because it tastes so much better than the regular version -- which
indeed misses the whole point. In conclusion, the point of fasting is not only
to avoid certain foods, but also to avoid the control we allow food to have
over us. If we can't discipline ourselves in terms of what goes into our
mouths, we will hardly be in a position to discipline ourselves with regard to
what comes out of our mouths.
Courtesy
www.oca.org and Further Q&A on
the Orthodox Faith by Fr. John Matusiak
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What
does the Orthodox Faith tell us about suicide ?
Our
faith teaches us that, no matter how hopeless our plight in life may seem, with
God there is always cause to have hope. Our Lord continually emphasizes
this, not only by His words, but likewise by His deeds, and most specifically
by the miracles that He performed which transformed what often seemed to be
hopeless situations into occasions of joy.
As
seen in the image of Judas, who sunk into despair and hopelessness and hung
himself -- he, like the Wise Thief, could have repented and sought and
received forgiveness -- when one forgets that "with God, all things are
possible," one can indeed sink to such a state of despair that suicide
might appear to be a solution. However, as we know, suicide is never a valid
solution to life's trials and difficulties and, as such, it might be termed
the ultimate form of despair, the ultimate admission that even with God, there
is no hope for one's life and crises.
God
is the Source and Giver of life -- life which is sustained by the Holy Spirit,
Who dwells within each of us. To willfully take one's life, then, is to
willfully cut oneself off from the Source of one's life, to project a sense of
hopelessness that cannot be reversed, even by the God Who sent His Son into
this world precisely to give us the faith and hope to see, to accept, and to
share His divine love. There is no problem, no crisis, no sin that is too
great to overcome, if only we hold fast to that hope which is, as Scripture
teaches, in us by virtue of the indwelling of the Holy Spirit, Who abides in
us and claims us as God's own.
Of
course, there are many factors to consider in cases of suicide, just as there
can be many factors which would lead someone to despair and hopelessness.
There are those who would, on the one hand, see suicide as an unpardonable
sin, one which precludes one's salvation. On the other hand, there are those
who would acknowledge that one who takes his or her own life cannot possibly
be acting in a clear and conscious manner, being overcome by darkness or
intense mental or emotional illness. In the case of any given suicide, of
course, it is difficult to discern the multitude of factors that can lead to
such personal destruction, leading many to reserve personal judgment against a
victim of suicide. Complex as the issue can be, one thing, however, is
certain: Our lives are not our own but, rather, a gift from God -- a sacred
gift entrusted to us which must be used wisely, nurtured lovingly, and
accepted thankfully, regardless of the difficulties one may encounter. As
such, our life is not ours to take, any more than taking the life of another
is ours to take.
There
are those who would categorically claim that those who commit suicide are
victims -- victims of overwhelming odds, victims of a bad upbringing, victims
of abusive situations or addictions or any number of unfortunate
circumstances. Indeed, such can be the case; regardless, it is precisely to
lighten such burdens that Our Lord came into the world, proclaiming new life
for all who would opt to change their hearts and minds and vision and
direction and accept the hope that He freely offers to everyone who desires
it, regardless of their sins or odds or upbringing or addictions. In Him,
there is no situation, no problem that is too great to overcome; in Him, we
are reminded that what overwhelms us today is often forgotten tomorrow, if
only we focus on Him in faith, cling to Him in hope, and become one with Him
in love.
In
short, suicide never solves the problem; rather, it prevents us from putting
the problem behind us, with God's help, while delighting in the new life that
He, and He alone, promises to all who place their burdens on Him.
Courtesy
www.oca.org and Further Q&A on
the Orthodox Faith by Fr. John Matusiak
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What
is the significance of the Orthodox Architecture ?
There
are a variety of architectural styles within the Orthodox world, each with its
own distinctive features and origins. Of course, many of the earliest churches
were of the basilica style, often comprising three aisles separated by rows of
pillars. The floor plan of such churches is somewhat different from 18th and
19th century churches found in Russia. Within the various cultures the Church
found itself, a variety of styles developed. There are, however, similarities
found in each of these variations.
-
The focus of all Orthodox churches is the altar, which is separated from the
rest of the church by the iconostasis, or icon screen. In the center of the
altar one finds the altar table, upon which the Eucharist is celebrated. The
altar is considered the "holy of holies" within an Orthodox church,
for it is here that the Holy Mysteries are celebrated and the Body and Blood
of Christ is reserved in the tabernacle on the holy altar table. The Book of
the Gospels also rests upon the altar table. Only those who have specific
functions within the altar are permitted to enter it.
-
The main part of every Orthodox church is known as the nave. It is here that
the faithful gather for worship, that icons are available for veneration, that
the singers, readers and chanters fulfill their functions, etc. Those in the
nave focus their attention on the altar, in which the celebration of the
services and sacraments is based. They also focus their attention on those
liturgical rites which take place in the nave, such as the reading of
scripture, various processions, the celebration of baptisms, weddings, and
funerals, etc.
-
Finally, the third part of every Orthodox church is the vestibule, or narthex.
Traditionally this "entryway" into the church is somewhat larger
than we are used to finding in North American churches, as one can clearly
find if one visits ancient Orthodox churches throughout the world. Not only
does the vestibule serve as a "buffer" of sorts between "the
world" and "the Kingdom" as represented by the church building
proper, but it also has served a variety of purposes at different times and in
different places. There are also certain rites which are conducted in this
part of the church, such as the exhorcisims which precede the sacrament of
Baptism, the betrothal at weddings [in some Orthodox communities], the prayers
of churching after birth, etc. On designated occasions certain Vesper prayers
and rites are also celebrated here.
Generally,
Orthodox churches are surmounted by a single dome or a series of domes, with
the traditional explanation being that the central dome, in which an icon of
Christ the Pantocrator is generally depicted, represents the heavens. One may
find Orthodox churches with one, two, three, four, five, or more domes,
depending on the architectural style of the church. A variety of meanings have
been appended to the appearance of domes, most dictated by popular piety
rather than deep theology. For example, a five-domed church is often seen as
representing Christ surrounded by the four evangelists; a three-domed church
is seen as representing the Trinity; and so on.
There
are a number of schemes which have been followed in the interior decoration of
Orthodox churches, especially with regard to frescoes and other iconography.
In
conclusion, I would suggest that one visit a variety of Orthodox churches,
which will bring to light the various traditions associated with and reflected
by the architecture of the Orthodox Church.
Courtesy
www.oca.org and Further Q&A on
the Orthodox Faith by Fr. John Matusiak
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"Catechumens,
depart!" - What does this mean ?
During
the Liturgy there is a Litany for the Catechumens, which ends with the deacon
exclaiming, "Catechumens, depart!"
Catechumens
were individuals preparing to be baptized in the Church. In former times,
prior to the beginning of the Eucharistic portion of the Liturgy, all those
who were not prepared or unable to receive the Eucharist were dismissed. The
dismissal of the catechumens was one of these, and it is generally understood
that, upon their dismissal, they went off for further catechesis in
preparation for their eventual Baptism.
Today,
unless the local custom dictates otherwise [and I have never encountered
this], no one actually expects the catechumens to depart at this time. In
other words, if no one explicitly ushers you out, then you should feel free to
stay for the entire Liturgy, without taking Holy Communion, however.
Courtesy
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the Orthodox Faith by Fr. John Matusiak
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Can
you describe the Orthodox wedding ceremony ?
In
general, the Orthodox wedding ceremony follows this outline:
-
The Rite of Betrothal, in which rings are exchanged as a sign of commitment
and devotion to one another.
-
The "Crowning," in which crowns or wreaths [customs vary in each
parish] are placed on or held above the heads of the bride and groom. This
signifies that in marriage there is a certain amount of sacrifice, especially
in the area of "give and take." It also signifies that in a certain
respect the bride and groom become the "king and queen" of their own
"kingdom," or family, which is an integral part of the Kingdom of
God.
-
The sharing of a common cup of wine, which signifies that in marriage all
things are shared equally.
-
The procession around the sacramental table, during which the priest leads the
couple three times as they take their first steps together as husband and
wife.
-
The removal of the crowns and the final blessing, in which all gathered wish
the couple many years of blessings.
-
There are no "vows" in the Orthodox ritual, as found in other
confessions.
A
priest should be able to elaborate on all of this in greater detail than is
possible in an email and, if you can find a video of a wedding from the same
parish, you will gain a much clearer understanding of what happens and how it
takes place.
If
you have never been baptized, it is also best to speak directly with the
priest. Orthodox Christians may be married in an Orthodox ceremony to a
non-Orthodox Christian provided the non-Orthodox party had been baptized with
water and "in the Name of the Father, Son and Holy Spirit." Orthodox
Christians may not be married in an Orthodox ceremony to non-baptized
individuals, however. Surely the priest will be happy to explain what would be
involved in Baptism and reception into the Church.
I
hope this helps somewhat, but I cannot underscore the importance of speaking
to the priest at your husband's parish before any firm plans are made.
Courtesy
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