Florina Drossu Blog | Fotografii ortodoxe, articole creştine bazate pe învăţătura Sfinţilor Părinţi

What is happiness? Pleasure fulfilled immediately? Vice followed closely by the weak? They are caricatures of real happiness. They leave the soul empty, unfulfilled.

And if this is not happiness, what is true happiness? Happiness is when you cut your sinful will to fulfill the commandment of God, even if the sin is in fashion and would not be any problem for society to accomplish it. When you will like to stay away from evil and do good, the Holy Spirit comes to you and cleanse your soul to evil thoughts and sinful desires. And how much more you pray, your heart becomes much cleaner and you are happier. Because happiness is the accumulation of pure moments of life. Those spent with God, in God and for God. For His glory and worship ought forever. Amen.

The original article, in Romanian, is here.

Someone told me how in his youth have unrestrained appetite for food: nor leave the table, something that again would be wolf. Began to take proportions. And he was constantly hungry. A faithful woman said this: “Give some food to a poor man before you eat.” This man did so, and the next day … surprise! He ate less and was satiated, as before!

I found it very useful that the real story, especially since the demon womb troubles nowadays many people struggling, while others die of starvation …
The act of mercy brings the Holy Spirit into our body and soul, and the Holy Spirit banishes the demons of the passions that struggle us …

Returning to the  central theme of  the whole world: happiness. Contrary to popular opinion, happiness is not something external. Money, career, family, friends don’t make you happy. Happiness is a gift from God received by people with pure heart: “Blessed are the pure in heart, for they shall see God” (Gospel of Matthew, Chapter 5, 8). First, they see God in creation, they are beginning to feel joy, then, some see Him directly.

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We blame several factors because we don’t feel happy, loved. Let’s not forget that we can simply ask God the true happiness and He will give us. Here and in eternity. I mean always. Because this was the purpose to create people, …

Many people say that society has changed and the Church needs to change, too. What does this mean?

Church can not say: “It’s not a sin to live unmarried, to smoke, to make abortion!”

Now the confessor gives easier canons, but sins are called sins nowadays too.

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People’s faith has declined. But the Law of God is the same! For “Jesus Christ, yesterday and today and forever, is the same.” (Letter to the Hebrew of St. Paul, chapter 13, verse 8).

“He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” (Revelation 22:11 21st Century King James Version). So, normal spiritual ascent is to put more ascetic facts for us and love for our neighbor.

But we see that we are seeking pretexts to become “Christians of XXI century”; we look for excuses not to love and help others. We forget how short life is and how long it is eternity. We forget that we can not enter the Kingdom of God if we wasn’t helpful to anyone.

We forget that we must love God infinitely more than anything in this world, more than ourselves, and our neighbor as ourselves.

When the joy of the other becomes our joy, we get to the rest of the soul. Amen.

Romanian version: here.

I remember a sermon of Father Irineu Curtescu from Antim Monastery, in a Sunday evening. Father said that it is not good to read the newspapers, which contain more gossip, or to look at news. The best would be to read the Scripture daily. Father said: “There, in the Bible, God, our daddy, speaks us, and what could be more interesting and more beautiful on this world? How to let your daddy for some news that if it really counts, anyway you will hear from the others? “

And really, what could be more beautiful than to read the history of God’s love for people? Gospels are true balm for wounded souls, for those who wander among the temptations …

Only God gives the full and true happiness.

Who avoids Him, it will not be happy either here or in eternity. God proposes a moral life, harmony. Those that remain opaque will understand too late that they have wasted days, they lived in vain. A person without the existence of God means a miss. I wrote about happiness, practical tips how to get to it. Now I just made some remarks referring to those who lead a parallel life with God and run after sinful pleasures, believing they would find such happiness.

Mihaela Runceanu sang a song: “Happiness has your face.” She sings to a man, but for us Christians, “Happiness has your face”, of God. …

People feel alone because they no longer have eyes to see the persons next to them. They are so busy to see themselves that they can’t see the tears on the cheeks of the poor or sick. Only those who help feel fulfilled. You should not expect to be loved. God’s commandment was to love, not to be loved. If we love, we can change something. First of all, we can change ourselves, then the others. Only love heals wounds and high souls. I know and feel that everyone has good parts. It depends of us, through Christian love, to develop that well early in the souls of the others.

Only when we come out of ourselves to love and help the others we’ll get to rest the soul. Otherwise, we are only kids of 30, 40, 50 … 90 years. Not the years passing makes us mature, but the love. Love in Christ. …

Many give their opinion and judge the various sinners. They say: “I would not have done something in its place.” But each person is unique, and hence the intensity of feelings and motivations. So I can’t know what felt someone else when he did something that I judge to be bad. And, because I can’t know what he felt, I can’t judge objectively. Only someone who knows the full context of the facts can judge. And that person is only God who knows man’s thoughts and feelings. And God ‘s judgement is not passionate, like ours, is the only truly objective judgement.

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. “(Gospel of John 3, 16-17). Now is the time when God is trying to save people. After each one’s death, the particular judgement, each respond of his actions. But we humans judge ahead of time …

Sfinţii | The Saints

(Cugetare scrisă în clasa a IX-a)               (Reflection written in ninth grade) …

The Trisagion Prayers

In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord.

Holy God, Holy Mighty, Holy Immortal: have mercy on us. (Thrice)

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever and unto ages of ages. Amen.

All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name’s sake.

Lord, have mercy. (Thrice)

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages. Amen.

Our Father, who art in heaven, hallowed be thy Name; thy kingdom come; thy will be done on earth, as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us. Amen.

Troparia to the Holy Trinity

Having arisen from sleep, we fall down before thee, O Blessed One, and sing to thee, O Mighty One, the Angelic Hymn: Holy, holy, holy art thou, O God. Through the Theotokos have mercy on us.

Glory to the Father, and to the Son, and to the Holy Spirit:

From my bed and sleep Thou hast raised me: O Lord, enlighten my mind and my heart, and open my lips that I may praise thee, O Holy Trinity: Holy, holy, holy art thou, O God. Through the Theotokos have mercy on us.

Both now and ever, and unto ages of ages. Amen.

Suddenly the Judge shall come, and the deeds of each shall be revealed: but with fear we cry out in the middle of the night: Holy, holy, holy art thou, O God. Through the Theotokos have mercy on us.

Lord, have mercy. (12 times)

A Prayer to the Holy Trinity

Arising from sleep I thank thee, O holy Trinity, because of the abundance of thy goodness and long-suffering thou wast not wroth with me, slothful and sinful as I am; neither hast thou destroyed me in my transgressions: but in thy compassion raised me up, as I lay in despair; that at dawn I might sing the glories of thy Majesty. Do thou now enlighten the eyes of my understanding, open my mouth to receive thy words, teach me thy commandments, help me to do thy will, confessing thee from my heart, singing and praising thine All-holy Name: of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages. Amen.

The 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;

And the third day He rose again, according to the Scriptures;

And ascended into heaven, and sitteth at the right hand of the Father;

And He shall come again with glory to judge the quick and the dead, Whose kingdom shall have no end.

And I believe in the Holy Spirit, the Lord, and Giver of Life, Who proceedeth from the Father, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets;

And I believe in One Holy Catholic and Apostolic Church.

I acknowledge one Baptism for the remission of sins.

I look for the Resurrection of the dead.

And the Life of the world to come. Amen.

A Prayer of St. Basil the Great

We bless thee, O God most high and Lord of mercies, who ever workest great and mysterious deeds for us, glorious, wonderful, and numberless; who providest us with sleep as a rest from our infirmities and as a repose for our bodies tired by labor. We thank thee that thou hast not destroyed us in our transgressions, but in thy love toward mankind thou hast raised us up, as we lay in despair, that we may glorify thy Majesty. We entreat thine infinite goodness, enlighten the eyes of our understanding and raise up our minds from the heavy sleep of indolence; open our mouths and fill them with thy praise, that we may unceasingly sing and confess thee, who art God glorified in all and by all, the eternal Father, the Only-Begotten Son, and the all-holy and good and life-giving Spirit: now and ever, and unto ages of ages. Amen.

Here may be added your own private devotions and intercessions, using your own words or the “Occasional Prayers”. When you have finished, conclude with this prayer:

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.

Evening Prayers

The Trisagion Prayers

In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord.

Holy God, Holy Mighty, Holy Immortal: have mercy on us. (Thrice)

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever and unto ages of ages. Amen.

All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name’s sake.

Lord, have mercy. (Thrice)

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages. Amen.

Our Father, who art in heaven, hallowed be thy Name; thy kingdom come; thy will be done on earth, as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us. Amen.

Troparia of Thanksgiving

Now that the day has come to a close, I thank thee, O Lord, and I ask that the evening with the night may be sinless; grant this to me, O Saviour, and save me.

Glory to the Father, and to the Son, and to the Holy Spirit.

Now that the day hath passed, I glorify thee, O Master, and I ask that the evening, with the night may be without offence; grant this to me, O Saviour, and save me.

Both now and ever, and unto ages of ages. Amen.

Now that the day hath run its course, I praise thee, O Holy One, and I ask that the evening with the night may be undisturbed; grant this to me, O Saviour, and save me.

Lord, have mercy. (12 times)

A Prayer for Forgiveness

O Lord our God, if during this day I have sinned, whether in word or deed or thought, forgive me all, for thou art good and lovest mankind. Grant me peaceful and undisturbed sleep, and deliver me from all influence and temptation of the evil one. Raise me up again in proper time that I may glorify thee; for thou art blessed:with thine Only-begotten Son and thine All-holy Spirit: now and ever, and unto ages of ages. Amen.

The Creed

Here the Creed is prayed.

O Christ our God, who at all times and in every hour, in heaven and on earth, art worshipped and glorified; who art long-suffering, merciful and compassionate; who lovest the just and showest mercy upon the sinner; who callest all to salvation through the promise of blessings to come; O Lord, in this hour receive our supplications, and direct our lives according to thy commandments. Sanctify our souls, hallow our bodies, correct our thoughts, cleanse our minds; deliver us from all tribulation, evil and distress. Encompass us with thy holy Angels, that guided and guarded by them, we may attain to the unity of the faith and to the knowledge of thine unapproachable glory, for thou art blessed unto ages of ages. Amen.

Here may be added your own private devotions and intercessions, using your own words or the “Occasional Prayers”. When you have finished, conclude with this prayer:

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.

As you lie down to sleep, say:

Into thy hands, O Lord, I commend my soul and my body. Do thou thyself bless me, have mercy upon me, and grant me life eternal. Amen.

Signs of the Times

By Blessed Hieromonk Seraphim Rose

In the following talk,1 Fr. Seraphim speaks to us from almost twenty years ago, and yet his words are quite relevant to our times as we approach the end of the second millennium. Although some of the individual examples he gives are now dated, there are now even more extreme examples of the same phenomena of which he speaks. As always, he humbles his understanding before the holy Scriptures and their interpretation by the Orthodox Holy Fathers, and thus his teaching about the times remains timeless, free of the intellectual fashions and prejudices of this world. As time goes on, the Orthodox world-view from which he received his wisdom will become ever more necessary for the spiritual survival of true Christians.

1. WHY STUDY THE SIGNS OF THE TIMES?

THE SUBJECT of this talk is watching for the signs of the times. First of all, we have to know what it is meant by the phrase “signs of the times.” This expression comes straight from the Gospel, from the words of our Saviour in Matthew 16:3. Christ tells the Pharisees and Sadducees who came to Him, “Ye can discern the face of the sky,” that is, tell what the weather will be; “but can ye not discern the signs of the times?” In other words, He’s telling them that this has nothing to do with science, or with knowing our place in the world, or anything of the sort. It’s a religious question. We study the signs of the times in order to be able to recognize Christ.
During the time of Christ, the Pharisees and Sadducees did not study the signs of the times in order to see that Christ had come, that the Son of God was already on earth. There were already signs that they should have recognized. For example, in the book of Daniel in the Old Testament, there is a prophecy concerning the seventy weeks of years, which means that the Messiah was to come about 490 years from the time of Daniel. Those Jews who read their books very carefully knew exactly what this was all about, and at about the time that Christ came they knew that it was time for the messiah.
But this is an outward sign. More importantly, the Pharisees and Sadducees should have been watching for the inward signs. If their hearts had been right with God, and if they had not been merely trying to fulfill the outward commandment of the law, their hearts would have responded and recognized God in the flesh when He came. And many of the Jews did—the apostles, the disciples, and many others. …

Saint Silouan on Love

The soul cannot know peace unless she prays for her enemies. The soul that has learned of God’s grace to pray, feels love and compassion for every created thing, and in particular for mankind, for whom the Lord suffered on the Cross, and His soul was heavy for every one of us.

The Lord taught me to love my enemies. Without the grace of God we cannot love our enemies. Only the Holy Spirit teaches love, and then even devils arouse our pity because they have fallen from good, and lost humility in God.

I beseech you, put this to the test. When a man affronts you or brings dishonor on your head, or takes what is yours, or persecutes the Church, pray to the Lord, saying: “O Lord, we are all Thy creatures. Have pity on Thy servants and turn their hearts to repentance,” and you will be aware of grace in your soul. To begin with, constrain your heart to love enemies, and the Lord, seeing your good will, will help you in all things, and experience itself will shoe you the way. But the man who thinks with malice of his enemies has not God’s love within him, and does not know God.

If you will pray for your enemies, peace will come to you; but when you can love your enemies – know that a great measure of the grace of God dwells in you, though I do not say perfect grace as yet, but sufficient for salvation. Whereas if you revile your enemies, it means there is an evil spirit living in you and bringing evil thoughts into your heart, for, in the words of the Lord, out of the heart proceed evil thoughts – or good thoughts.

The good man thinks to himself in this wise: Every one who has strayed from the truth brings destruction on himself and is therefore to be pitied. But of course the man who has not learned the love of the Holy Spirit will not pray for his enemies. The man who has learned love from the Holy Spirit sorrows all his life over those who are not saved, and sheds abundant tears for the people, and the grace of God gives him strength to love his enemies.

Understand me. It is so simple. People who do not know God, or who go against Him, are to be pitied; the heart sorrows for them and the eye weeps. Both paradise and torment are clearly visible to us: We know this through the Holy Spirit. And did not the Lord Himself say, “The kingdom of God is within you”? Thus eternal life has its beginning here in this life; and it is here that we sow the seeds of eternal torment.

Where there is pride there cannot be grace, and if we lose grace we also lose both love of God and assurance in prayer. The soul is then tormented by evil thoughts and does not understand that she must humble herself and love her enemies, for there is no other way to please God.

What shall I render unto Thee, O Lord,
for that Thou hast poured such great mercy on my soul?
Grant, I beg Thee, that I may see my iniquities,
and ever weep before Thee,
for Thou art filled with love for humble souls,
and dost give them the grace of the Holy Spirit.

O merciful God, forgive me.
Thou seest how my soul is drawn to Thee, her Creator.
Thou hast wounded my soul with Thy love,
and she thirsts for Thee, and wearies without end,
and day and night, insatiable, reaches toward Thee,
and has no wish to look upon this world, though I do love it,
but above all I love Thee, my Creator,
and my soul longs after Thee.

O my Creator, why have I, Thy little creature,
grieved Thee so often? Yet Thou hast not remembered my sins.

Glory be to the Lord God that He gave us His Only-begotten
Son for the sake of our salvation.
Glory be to the Only-begotten Son that He deigned to be
born of the Most Holy Virgin, and suffered for our salvation,
and gave us His Most Pure Body and Blood to eternal life,
and sent His Holy Spirit on the earth.

O Lord, grant me tears to shed for myself,
and for the whole universe,
that the nations may know Thee and live eternally with Thee,
O Lord, vouchsafe us the gift of Thy humble Holy Spirit,
that we may apprehend Thy glory.

Source: http://silouanthompson.net/2008/03/15/saint-silouan-the-athonite/

(Photo: Painting in Lainici Monastery, Gorj county)

These pages are devoted to helping Orthodox Christians living in the world to properly live the Orthodox life, i.e., to practice their Faith. We are all called to an ascetic podvig. Thus, the articles on these pages are geared towards helping us engage in this mysteriological-ascetic struggle.

Also, it is not uncommon today to find sincere, devout people who simply were never told about certain aspects of etiquette in Church, how to greet a priest, how to properly prepare for Holy Communion, etc. By hosting a collection of page containing the “essentials”, with some supporting articles, I hope to help a few of us at least become aware of traditional practices.

I should mention that there are small differences in practice between the Russian and Greek traditions. I make note of these differences whenever possible. I caution you against any form of legalism that would see certain practices as the only way. It is always best to submit to the authority of, and be guided by, a spiritual father and/or your local priest. In this way we are kept in balance and can avoid judgmentalism and delusion.

Finally, the term orthopraxis is a transliteration from the Greek meaning “right practice.” It is a kin to orthodoxy, which means “right glory” or “right worship.”

Of course, you need labor and effort, both mental and from the heart. Do not spare yourself. If you do, you will ruin yourself. Do not spare yourself, and you will have salvation. Abandon a certain wrongful activity that often strikes and afflicts almost everyone: That is, the fact that we spare no labor on any matter except when it comes to that of salvation. We want to think that we have only to contemplate salvation and desire it, and everything is all set. That is not how it happens in reality. The matter of salvation is the most important thing. Consequently it is the most difficult. This is by virtue of its importance and by the labor required. Labor then, for the Lord’s sake! Very soon you will see the fruit. If you do not set to work, however, you will be left without anything and be unworthy. Deliver us, Lord, from this!

—St. Theophan the Recluse, The Spiritual Life and How to Be Attuned to It, Letter 51

“Theology without action (praxis) is the theology of demons.”

—St. Maximos the Confessor

Source: http://www.orthodoxinfo.com/praxis/

The Orthodox Church was founded by our Lord Jesus Christ and is the living manifestation of His presence in the history of the mankind. The most conspicuous characteristics of Orthodoxy are its rich liturgical life and its faithfulness to the apostolic tradition. It is believed by Orthodox Christians that their Church has preserved the tradition and continuity of the ancient Church in its fullness compared to other Christian denominations which have departed from the common tradition of the Church of the first 10 centuries. Today Orthodox Church numbers approximately 300 million Christians who follow the faith and practices that were defined by the first seven ecumenical councils. The word orthodox (“right belief and right glory”) 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 its liturgical and canonical texts is “the Orthodox Catholic Church” (gr. catholicos = universal).

The Orthodox Church is a family of “autocephalous” (self governing) churches, with the Ecumenical (= universal) Patriarch of Constantinople holding titular or honorary primacy as primus inter pares (the first among equals). The Orthodox Church is not a centralized organization headed by a pontiff. The unity of the Church is rather manifested in common faith and communion in the sacraments and no one but Christ himself is the real head of the Church. The number of autocephalous churches has varied in history. Today there are many: the Church of Constantinople (Istanbul), the Church of Alexandria (Egypt), the Church of Antioch (with headquarters in Damascus, Syria), and the Churches of Jerusalem, Russia, Serbia, Romania, Bulgaria, Georgia, Cyprus, Greece, Poland, Albania and America

There are also “autonomous” churches (retaining a token canonical dependence upon a mother see) in Czech and Slovak republic, Sinai, Crete, Finland, Japan, China and Ukraine. In addition there is also a large Orthodox Diaspora scattered all over the world and administratively divided among various jurisdictions (dependencies of the above mentioned autocephalous churches). The first nine autocephalous churches are headed by patriarchs, the others by archbishops or metropolitans. These titles are strictly honorary as all bishops are completely equal in the power granted to them by the Holy Spirit.

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 honor, recognized by the ancient canons because it was the capital of the ancient Byzantine empire, should remain as a symbol and tool of church unity and cooperation. Modern pan-Orthodox conferences were thus convoked by the ecumenical patriarch of Constantinople. Several of the autocephalous churches are de facto national churches, by far the largest being the Russian Church; however, it is not the criterion of nationality but rather the territorial principle that is the norm of organization in the Orthodox Church.

In the wider theological sense “Orthodoxy is not merely a type of purely earthly organization which is headed by patriarchs, bishops and priests who hold the ministry in the Church which officially is called “Orthodox.” Orthodoxy is the mystical “Body of Christ,” the Head of which is Christ Himself (see Eph. 1:22-23 and Col. 1:18, 24 et seq.), and its composition includes not only priests but all who truly believe in Christ, who have entered in a lawful way through Holy Baptism into the Church He founded, those living upon the earth and those who have died in the Faith and in piety.”

The Great Schism between the Eastern and the Western Church (1054) was the culmination of a gradual process of estrangement between the east and west 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, the center 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) and gradually lost its immediate contact with the rich theological tradition of the Christian East. In the same time the Roman See was almost completely overtaken by Franks. Theological differences could have probably been settled if there were not two different concepts of church authority. The growth of Roman primacy, based on the concept of the apostolic origin of the Church of Rome which claimed not only titular but also jurisdictional authority above other churches, was incompatible with the traditional Orthodox ecclesiology. The Eastern Christians considered all churches as sister churches and understood the primacy of the Roman bishop only as primus inter pares among his brother bishops. For the East, the highest authority in settling doctrinal disputes could by no means be the authority of a single Church or a single bishop but an Ecumenical Council of all sister churches. In the course of time the Church of Rome adopted various wrong teachings which were not based in the Tradition and finally proclaimed the teaching of the Pope’s infallibility when teaching ex cathedra. This widened the gap even more between the Christian East and West. The Protestant communities which split from Rome in the course of centuries diverged even more from the teaching of the Holy Fathers and the Holy Ecumenical Councils. Due to these serious dogmatic differences the Orthodox Church is not in communion with the Roman Catholic and Protestant communities. More traditional Orthodox theologians do not recognize the ecclesial and salvific character of these Western churches at all, while the more liberal ones accept that the Holy Spirit acts to a certain degree within these communities although they do not possess the fullness of grace and spiritual gifts like the Orthodox Church. Many serious Orthodox theologians are of the opinion that between Orthodoxy and heterodox confessions, especially in the sphere of spiritual experience, the understanding of God and salvation, there exists an ontological difference which cannot be simply ascribed to cultural and intellectual estrangement of the East and West but is a direct consequence of a gradual abandonment of the sacred tradition by heterodox Christians.

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 center in Constantinople, the capital of the Byzantine Empire, which was also called New Rome. The vicissitudes of history have greatly modified the internal structures of the 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. Today, the Orthodox Church is present almost everywhere in the world and is bearing witness of true, apostolic and patristic tradition to all peoples.

The Orthodox Church is well known for its developed monasticism. The uninterrupted monastic tradition of Orthodox Christianity can be traced from the Egyptian desert monasteries of the 3rd and 4th centuries. Soon monasticism had spread all over the Mediterranean basin and Europe: in Palestine, Syria, Cappadocia, Gaul, Ireland, Italy, Greece and Slavic countries. Monasticism has always been a beacon of Orthodoxy and has made and continues to make a strong and lasting impact on Orthodox spirituality.

The Orthodox Church today is an invaluable treasury of the rich liturgical tradition handed down from the earliest centuries of Christianity. The sense of the sacred, the beauty and grandeur of the Orthodox Divine Liturgy make the presence of heaven on earth live and intensive. Orthodox Church art and music has a very functional role in the liturgical life and helps even the bodily senses to feel the spiritual grandeur of the Lord’s mysteries. Orthodox icons are not simply beautiful works of art which have certain aesthetic and didactic functions. They are primarily the means through which we experience the reality of the Heavenly Kingdom on earth. The holy icons enshrine the immeasurable depth of the mystery of Christ’s incarnation in defense of which thousands of martyrs sacrificed their lives.

Source: http://www.orthodoxinfo.com/general/orthodoxy.aspx