Bulgarian Orthodox Church, Orthodox Church
Transcript of Bulgarian Orthodox Church, Orthodox Church
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Contents
Articles
Bulgarian Orthodox Church 1
Orthodox Church 10
References
Article Sources and Contributors 50
Image Sources, Licenses and Contributors 51
Article Licenses
License 53
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Bulgarian Orthodox Church 1
Bulgarian Orthodox Church
Bulgarian Orthodox Church
Българска православна църква
Coat of Arms
Founder Apostle Andrew,Boris I of Bulgaria
Independence 919
Recognition 927
Primate Patriarch Maxim
Headquarters Bulgaria
Territory Bulgaria
Possessions United States, Canada, Australia, Europe
Language Bulgarian and Church Slavonic
Adherents ~10,000,000
Website Bulgarian Orthodox Church [1]
The Bulgarian Orthodox Church (Bulgarian: Българска православна църква, Balgarska pravoslavna t sarkva) is
an autocephalous Eastern Orthodox Church with some 6.5 million members in the Republic of Bulgaria and between
1.5 and 2.0 million members in a number of European countries, the Americas and Australia. The recognition of the
autocephalous Bulgarian Patriarchate by the Patriarchate of Constantinople in 927 AD makes the Bulgarian
Orthodox Church the oldest autocephalous Slavic Orthodox Church in the world, which was added to the Pentarchy
of the original Patriarchates - those of Rome (which became today's Roman Catholic Church after the Schism),
Constantinople, Alexandria, Antioch and Jerusalem - and the autocephalous Georgian Catholicosate.
Canonical status and organization
The Bulgarian Orthodox Church considers itself an inseparable member of the one, holy, synodal and apostolic
church and is organized as a self-governing body under the name of Patriarchate. It is divided into thirteen dioceses
within the boundaries of the Republic of Bulgaria and has jurisdiction over additional two dioceses for Bulgarians in
Western and Central Europe, the Americas, Canada and Australia. The dioceses of the Bulgarian Orthodox Church
are divided into 58 church counties, which, in turn, are subdivided into some 2,600 parishes.
The supreme clerical, judicial and administrative power for the whole domain of the Bulgarian Orthodox Church is
exercised by the Holy Synod, which includes the Patriarch and the diocesan prelates, who are called metropolitans.
Church life in the parishes is guided by the parish priests, numbering some 1,500. The Bulgarian Orthodox Church
also has some 120 monasteries in Bulgaria, with about 2000 monks and nearly as many nuns.
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Bulgarian Orthodox Church 2
Eparchy
Part of the series on
Eastern Christianity
Eastern Christianity Portal
History
Byzantine Empire
Crusades
Ecumenical council
Christianization of Bulgaria
Christianization of Kievan Rus'
East-West Schism
By region
Asian - Copts
Eastern Orthodox - Georgian - Ukrainian
Traditions
Church of the East
Eastern Catholic ChurchesEastern Orthodox Church
Oriental Orthodoxy
Syriac Christianity
Liturgy and Worship
Sign of the cross
Divine Liturgy
Iconography
Asceticism
Omophorion
Theology
Hesychasm - Icon
Apophaticism - Filioque clause
Miaphysitism - Monophysitism
Nestorianism - Theosis - Theoria
Phronema - Philokalia
Praxis - Theotokos
Hypostasis - Ousia
Essence-Energies distinction
Metousiosis
Eparchies in Bulgaria: (with Bulgarian names in brackets)
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Bulgarian Orthodox Church 3
• Eparchy of Vidin (Видинска епархия)
• Eparchy of Vratsa (Врачанска епархия)
• Eparchy of Lovech (Ловчанска епархия)
• Eparchy of Veliko Tarnovo (Търновска епархия)
• Eparchy of Dorostol (Доростолска епархия) (with seat in Silistra)
• Eparchy of Varna and Veliki Preslav (Варненскa и Bеликопреславска епархия) (with seat in Varna)
• Eparchy of Sliven (Сливенска епархия)
• Eparchy of Stara Zagora (Старозагорска епархия)
• Eparchy of Plovdiv (Пловдивска епархия)
• Eparchy of Sofia (Софийска епархия)
• Eparchy of Nevrokop (Неврокопска епархия) (with seat in Blagoevgrad)
• Eparchy of Pleven (Плевенска епархия)
• Eparchy of Rousse (Русенска епархия)
Eparchies abroad:
• Eparchy of Central and Western Europe [2] (with seat in Berlin);
• Eparchy of USA, Canada and Australia (with seat in New York)
History
Early Christianity
The St. George Rotunda (4th century AD), Sofia
The Bulgarian Orthodox Church has its origin in the flourishing
Christian communities and churches, set up in the Balkans as early as
the first centuries of the Christian era. Christianity was brought to the
Bulgarian lands and the rest of the Balkans by the apostles Paul and
Andrew in the 1st century AD, when the first organised Christiancommunities were formed. By the beginning of the 4th century,
Christianity had become the dominant religion in the region. Towns
such as Serdica (Sofia), Philipopolis (Plovdiv), Odessus (Varna) and
Adrianople (Edirne) were significant centres of Christianity in the
Roman Empire.
The barbaric raids and incursions in the 4th and the 5th and the settlement of Slavs and Bulgars in the 6th and the 7th
century wrought considerable damage to the ecclesiastical organisation of the Christian Church in the Bulgarian
lands, yet they were far from destroying it. Christianity started to pave its way from the surviving Christian
communities to the surrounding Slavic mass. By the middle of the 9th century, the majority of the Bulgarian Slavs,
especially those living in Thrace and Macedonia, were Christianised. The process of conversion also enjoyed some
success among the Bulgar nobility. It was not until the official adoption of Christianity by Tsar Boris I in 865 that an
independent Bulgarian ecclesiastical entity was established.
Establishment
Boris I believed that cultural advancement and the sovereignty and prestige of a Christian Bulgaria could be
achieved through an enlightened clergy governed by an autocephalous church. To this end, he manoeuvred between
the Patriarchate of Constantinople and the Roman Pope for a period of five years until in 870 AD, the Fourth Council
of Constantinople granted the Bulgarians an autonomous Bulgarian archbishopric. The archbishopric had its seat in
the Bulgarian capital of Pliska and its diocese covered the whole territory of the Bulgarian state. The tug-of-warbetween Rome and Constantinople was resolved by putting the Bulgarian archbishopric under the jurisdiction of the
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Bulgarian Orthodox Church 4
Patriarch of Constantinople, from whom it obtained its first primate, its clergy and theological books.
Ceramic icon of St. Theodor, Preslav, ca. 900
AD, National Archaeological Museum, Sofia
Although the archbishopric enjoyed full internal autonomy, the goals
of Boris I were scarcely fulfilled. A Greek liturgy offered by a
Byzantine clergy furthered neither the cultural development of the
Bulgarians, nor the consolidation of the Bulgarian state; it would have
eventually resulted in the loss of both the identity of the people and thestatehood of Bulgaria. Thus, Boris I greeted the arrival of the disciples
Saints Cyril and Methodius in 886 as an opportunity. Boris I gave them
the task to instruct the future Bulgarian clergy in the Glagolitic
alphabet and the Slavonic liturgy prepared by Cyril. The liturgy was
based on the vernacular of the Macedonian Slavs from the region of
Thessaloniki. In 893, Boris I expelled the Greek clergy from the
country and ordered the replacing of the Greek language with the
Slav-Bulgarian vernacular.
Autocephaly (Patriarchate)
Following Bulgaria's two decisive victories over the Byzantines at
Acheloos (near the present-day city of Pomorie) and Katasyrtai (near Constantinople), the government declared the
autonomous Bulgarian Archbishopric as autocephalous and elevated it to the rank of Patriarchate at an ecclesiastical
and national council held in 919. After Bulgaria and the Byzantine Empire signed a peace treaty in 927 that
concluded the 20-year-long war between them, the Patriarchate of Constantinople recognised the autocephalous
status of the Bulgarian Orthodox Church and acknowledged its patriarchal dignity[3] [4] . The Bulgarian Patriarchate
was the first autocephalous Slavic Orthodox Church, preceding the autocephaly of the Serbian Orthodox Church
(1219) by 300 years and of the Russian Orthodox Church (1596) by some 600 years. It was the sixth Patriarchate
after Rome, Constantinople, Jerusalem, Alexandria and Antioch. The seat of the Patriarchate was the new Bulgariancapital of Preslav. The Patriarch was likely to have resided in the town of Drastar (Silistra), an old Christian centre
famous for its martyrs and Christian traditions.
The Ohrid Archbishopric
On April 5, 972, Byzantine Emperor John I Tzimisces conquered and burned down Preslav, and captured Bulgarian
Tsar Boris II. Patriarch Damyan managed to escape, initially to Sredetz (Sofia) in western Bulgaria. In the coming
years, the residence of the Bulgarian patriarchs remained closely connected to the developments in the war between
the next Bulgarian monarchist dynasty, the Comitopuli, and the Byzantine Empire. Patriarch German resided
consecutively in Moglen , Voden (Edessa) (in present-day north-western Greece), and Prespa (in present-day
southern Republic of Macedonia). Around 990, the next patriarch, Philip, moved to Ohrid (in present-day
south-western Republic of Macedonia), which became the permanent seat of the Patriarchate.
After the fall of Bulgaria under Byzantium domination in 1018, Emperor Basil II Bulgaroktonus (the
“Bulgar-Slayer”) acknowledged the autocephalous status of the Bulgarian Orthodox Church. By special charters
(royal decrees), his government set up its boundaries, dioceses, property and other privileges. The church was
deprived of its Patriarchal title and reduced to the rank of an archbishopric. Although the first appointed archbishop
(John of Debar) was a Bulgarian, his successors, as well as the whole higher clergy, were invariably Greeks. The
monks and the ordinary priests remained, however, predominantly Bulgarian. To a large extent the archbishopric
preserved its national character, upheld the Slavonic liturgy and continued its contribution to the development of
Bulgarian literature. The autocephaly of the Ohrid Archbishopric remained respected during the periods of Byzantine, Bulgarian, Serbian and Ottoman rule. The church continued to exist until its unlawful abolition in 1767.
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Bulgarian Orthodox Church 5
The Tarnovo Patriarchate
As a results of the successful uprising of the brothers Peter IV and Ivan Asen I in 1185/1186, the foundations of the
Second Bulgarian State were laid with Tarnovo as its capital. Following Boris I’s principle that the sovereignty of the
state is inextricably linked to the autocephaly of the Church, the two brothers immediately took steps to restore the
Bulgarian Patriarchate. As a start, they established an independent archbishopric in Tarnovo in 1186. The struggle to
have the archbishopric recognized according to the canonical order and elevated to the rank of a Patriarchate tookalmost 50 years. Following the example of Boris I, Bulgarian Tsar Kaloyan manoeuvred for years between the
Patriarch of Constantinople and Pope Innocent III. Finally in 1203 the latter proclaimed the Tarnovo Archbishop
Vassily "Primate and Archbishop of all Bulgaria and Walachia." The union with the Roman Catholic Church
continued for well over three decades.
Tsar Ivan Alexander (1331-1371), an illustration
from the Four Gospels of Tsar Ivan Alexander
(the London Gospel), ca. 1356, the British
Library
Under the reign of Tsar Ivan Asen II (1218-1241), conditions were
created for the termination of the union with Rome and for the
recognition of the autocephalous status of the Bulgarian Orthodox
Church. In 1235 a church council was convened in the town of
Lampsakos. Under the presidency of Patriarch German II of
Constantinople and with the consent of all Eastern Patriarchs, thecouncil confirmed the Patriarchal dignity of the Bulgarian Orthodox
Church and consecrated the Bulgarian archbishop German as Patriarch.
Despite the shrinking of the diocese of the Tarnovo Patriarchate at the
end of the 13th century, its authority in the Eastern Orthodox world
remained high. It was the Patriarch of Tarnovo who confirmed the
patriarchal dignity of the Serbian Orthodox Church in 1346, despite
protests by the Patriarchate of Constantinople. It was under the wing of
the Patriarchate that the Tarnovo Literary School developed in the 14th
century, with scholars of the rank of Patriarch Evtimiy, GregoryTsamblak, and Konstantin of Kostenets. A considerable flowering was
noted in the fields of literature, architecture, and painting; the religious
and theological literature also flourished.
After the fall of Tarnovo under the Ottomans in 1393 and the sending
of Patriarch Evtimiy into exile, the autocephalous church organization
was destroyed again. The Bulgarian diocese was subordinated to the Patriarchate of Constantinople. The other
Bulgarian religious centre – the Ohrid Archbishopric – managed to survive a few centuries more (until 1767), as a
stronghold of faith and piety.
Ottoman rule
As the Ottomans were Muslim, the period of Ottoman rule was the most difficult in the history of the Bulgarian
Orthodox Church, to the same extent as it was the hardest in the history of the Bulgarian people. During and
immediately after the Ottoman conquest, the vast majority of the Bulgarian churches and monasteries, including the
Patriarchal Cathedral church of the Holy Ascension in Tarnovo, were razed to the ground. The few surviving ones
were converted into mosques. Most of the clergy were killed, while the intelligentsia associated with the Tarnovo
Literary School fled to neighbouring Serbia, Wallachia, Moldavia or to Russia.
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Bulgarian Orthodox Church 6
St. George, the Newmartyr of Sofia, icon from
the 19th century
There were martyrs to the Church as many districts and almost all
larger towns in the Bulgarian provinces of the Ottoman Empire were
subjected to forceful conversion to Islam as early as the first years after
the conquest. St. George of Kratovo (+1515), St. Nicholas of Sofia
(+1515), Bishop Vissarion of Smolen (+1670), Damaskin of Gabrovo
(+1771), St. Zlata of Muglen (+1795), St. John the Bulgarian (+1814),St. Ignatius of Stara Zagora (+1814), St. Onouphry of Gabrovo
(+1818) and many others perished defending their faith.
After many of the leadership of the Bulgarian Orthodox Church were
executed, it was fully subordinated to the Patriarch of Constantinople.
The millet system in the Ottoman Empire granted a number of
important civil and judicial functions to the Patriarch of Constantinople
and the diocesan metropolitans. As the higher Bulgarian church clerics
were replaced by Greek ones at the beginning of the Ottoman
domination, the Bulgarian population was subjected to double
oppression – political by the Ottomans and cultural by the Greek
clergy. With the rise of Greek nationalism in the second half of the 18th century, the clergy imposed the Greek
language and a Greek consciousness on the emerging Bulgarian bourgeoisie. The Patriarchate of Constantinople
became its tool to assimilate other peoples. At the end of the 18th and the beginning of the 19th century, the clergy
opened numerous schools with all-round Greek language curriculum and nearly banned the Bulgarian liturgy. These
actions threatened the survival of the Bulgarians as a separate nation and people with its own, distinct national
culture.
The monasteries were instrumental in the preservation of the Bulgarian language and the Bulgarian national
consciousness throughout the centuries of Ottoman domination. Especially important were the Zograph and Hilendar
monasteries on Mount Athos, as well as the Rila, Troyan, Etropole, Dryanovo, Cherepish and Dragalevtsimonasteries in Bulgaria. The monks managed to preserve their national character in the monasteries, continuing
traditions of the Slavonic liturgy and Bulgarian literature. They continued to operate monastery schools and carried
out other educational activities, which managed to keep the flame of the Bulgarian culture burning.
The Bulgarian Exarchate
A 17th-century church in Arbanasi.
In 1762, St. Paisius of Hilendar (1722-1773), a monk
from the south-western Bulgarian town of Bansko,
wrote a short historical work. It was the first work
written in the modern Bulgarian vernacular and was
also the first call for a national awakening. In History
of Slav-Bulgarians, Paissiy urged his compatriots to
throw off subjugation to the Greek language and
culture. The example of Paissiy was followed by a
number of other activists, including St. Sophroniy of
Vratsa (Sofroni Vrachanski) (1739-1813), hieromonk
Spiridon of Gabrovo, hieromonk Yoakim Karchovski
(d. 1820), hieromonk Kiril Peychinovich (d. 1845).
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Bulgarian Orthodox Church 7
Discontent with the supremacy of the Greek clergy started to flare up in several Bulgarian dioceses as early as the
1820s. It was not until 1850 that the Bulgarians initiated a purposeful struggle against the Greek clerics in a number
of bishoprics, demanding their replacement with Bulgarian ones. By that time, most Bulgarian clergy had realised
that further struggle for the rights of the Bulgarians in the Ottoman Empire could not succeed unless they managed to
obtain some degree of autonomy from the Patriarchate of Constantinople. As the Ottomans identified nationality
with religion, and the Bulgarians were Eastern Orthodox, the Ottomans considered them part of the Roum-Milet , i.e.,
the Greeks. To gain Bulgarian schools and liturgy, the Bulgarians needed to achieve an independent ecclesiastical
organisation.
The struggle between the Bulgarians, led by Neofit Bozveli and Ilarion Makariopolski, and the Greeks intensified
throughout the 1860s. By the end of the decade, Bulgarian bishoprics had expelled most of the Greek clerics, thus
the whole of northern Bulgaria, as well as the northern parts of Thrace and Macedonia had effectively seceded from
the Patriarchate. The Ottoman government restored the Bulgarian Patriarchate under the name of "Bulgarian
Exarchate" by a decree ( firman) of the Sultan promulgated on February 28, 1870. The original Exarchate extended
over present-day northern Bulgaria (Moesia), Thrace without the Vilayet of Adrianople, as well as over north-eastern
Macedonia. After the Christian population of the bishoprics of Skopje and Ohrid voted in 1874 overwhelmingly in
favour of joining the Exarchate (Skopje by 91%, Ohrid by 97%), the Bulgarian Exarchate became in control of thewhole of Vardar and Pirin Macedonia. The Bulgarian Exarchate was partially represented in southern Macedonia and
the Vilayet of Adrianople by vicars. Thus, the borders of the Exarchate included all Bulgarian districts in the
Ottoman Empire.
A sign indicates the original site of Saint Stephan Bulgarian
Orthodox Church in Indianapolis, Indiana, USA.
The Patriarchate of Constantinople opposed the change,
promptly declaring the Bulgarian Exarchate schismatic
and its adherents heretics. Although the status and the
guiding principles of the Exarchate reflected the
canons, the Patriarchate argued that “surrender of
Orthodoxy to ethnic nationalism” was essentially a
manifestation of heresy.
The first Bulgarian Exarch was Antim I, who was
elected by the Holy Synod of the Exarchate in
February, 1872. He was discharged by the Ottoman
government immediately after the outbreak of the
Russo-Turkish War, 1877-78 on April 24, 1877, and
was sent into exile in Ankara. His successor, Joseph I,
managed to develop and considerably extend its church
and school network in the Bulgarian Principality, Eastern Rumelia, Macedonia and the Adrianople Vilayet. In 1895,
the Tarnovo Constitution formally established the Bulgarian Orthodox Church as the national religion of the nation.On the eve of the Balkan Wars, in Macedonia and the Adrianople Vilayet, the Bulgarian Exarchate had seven
dioceses with prelates and eight more with acting chairmen in charge and 38 vicariates; 1,218 parishes and 1,212
parish priests; 64 monasteries and 202 chapels; as well as of 1,373 schools with 2,266 teachers and 78,854 pupils.
After World War I, by virtue of the peace treaties, the Bulgarian Exarchate was deprived of its dioceses in
Macedonia and Aegean Thrace. Exarch Joseph I transferred his offices from Istanbul to Sofia as early as 1913. After
the death of Joseph I in 1915, the Bulgarian Orthodox Church was not in a position to elect its regular head for a
total of three decades.
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Bulgarian Orthodox Church 8
Second restoration of the Bulgarian Patriarchate
Sofia's patriarchal cathedral, St. Alexander Nevsky
Conditions for the restoration of the Bulgarian
Patriarchate and the election of a head of the Bulgarian
Church were created after World War II. In 1945 the
schism was lifted and the Patriarch of Constantinople
recognised the autocephaly of the Bulgarian Church. In1950, the Holy Synod adopted a new Statute which
paved the way for the restoration of the Patriarchate
and in 1953, it elected the Metropolitan of Plovdiv,
Cyril, Bulgarian Patriarch. After the death of Patriarch
Cyril in 1971, the Church elected in his place the
Metropolitan of Lovech, Maxim, who is the current
Bulgarian Patriarch.
His Holiness, the Patriarch of Bulgaria and Metropolitan of Sofia.
Eparchy of the Bulgarian Orthodox Church
Under Communism (1944-89), Bulgaria's rulers
worked to control rather than destroy the church.
Still, the early postwar years were unsettling to
church hierarchs. During 1944-47 the church
was deprived of jurisdiction in marriage,
divorce, issuance of birth and death certificates,
and other passages that had been sacraments as
well as state events. Communists removed study
of the catechism and church history from school
curricula. They generated anti-religiouspropaganda and persecuted some priests. From
1947-49 was the height of the campaign to
intimidate the church. Bishop Boris was
assassinated; Egumenius Kalistrat, administrator
of the Rila Monastery, was imprisoned; and
various other clergy were murdered or charged
with crimes against the state. The communists
soon replaced all clergy who refused to endorse
the regime's policies. They banished Exarch
Stefan, who had co-authored a book in 1948 thatwas considered anti-Communist.[5]
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Bulgarian Orthodox Church 9
Bulgarian orthodox priest
From that time until the dissolution of the Soviet Union and
collapse of Communism in 1989, the Bulgarian Orthodox Church
and the Bulgarian Communist Party coexisted in a closely
symbiotic partnership, in which each supported the other. The
party supported the elevation of the exarchate to the rank of
patriarchate in May 1953. The 1970 commemoration served torecall that the exarchate (which retained its jurisdictional borders
until after World War I) included Macedonia and Thrace in
addition to present-day Bulgaria. Along with other autocephalous
Orthodox churches, the Bulgarian Orthodox Church does not
recognize the autocephaly of the Macedonian Orthodox Church.[6]
See also
• List of Orthodox Churches
• Bulgarian Alternative Synod
External links
• The official website of the Bulgarian Patriarchate [1]
• The official website of the Bulgarian Orthodox Church [7]
• Unofficial web portal of Bulgarian Orthodox Christianity: in
Bulgarian language [8]
• | (1913). "Bulgaria" [9]. Catholic Encyclopedia. New York: Robert Appleton Company. History of Bulgaria
and the Bulgarian Orthodox Church according to the Catholic Encyclopedia (1913).
• A short history of the Bulgarian Orthodox Church by CNEWA, the papal agency for humanitarian and pastoralsupport [10]
• The Bulgarian Orthodox Church according to Overview of World Religions [11]
• Article about the Bulgarian Orthodox Church and Religion in Bulgaria [12]
• Orthodox Life Info Portal [13]: a Bulgarian Orthodox site (in English)
References
[1] http://www. bg-patriarshia. bg/
[2] http://www. rilaeu. com
[3] (http://books. google. com/books?id=QLWqXrW2X-8C&lpg=PA2&ots=t4LMQbMa_B&dq=927 recognized constantinople bulgarian
patriarch&lr=&pg=PA15#v=onepage&q=927&f=false) Kiminas, D. (2009). The Ecumenical Patriarchate. Wildside Press LLC. p. 15[4] (http://books. google. com/books?id=jR98-Ata0CkC&lpg=PT257&lr=&pg=PT274#v=onepage&q=927&f=false) GENOV, R., &
KALKANDJIEVA, D. (2007). Religion and Irreligion in Bulgaria: How Religious Are the Bulgarians? Religion and power in Europe: conflict
and convergence, 257.
[5] Ramet, Pedro and Ramet, Sabrina P. Religion and Nationalism in Soviet and East European Politics, p.20-21. Duke University Press (1989),
ISBN 0822308916.
[6] Ramet, p.21.
[7] http://www. bulgarian-orthodox-church. eu/
[8] http://pravoslavie. bg
[9] http://en. wikipedia. org/wiki/Wikisource%3Acatholic_encyclopedia_%281913%29%2Fbulgaria
[10] http://www. cnewa. org/ecc-bodypg-us. aspx?eccpageID=20&IndexView=toc
[11] http://philtar. ucsm. ac. uk/encyclopedia/christ/east/bulgorth. html
[12] http://www. bulgarian-guide. com/about-bulgaria/bulgaria-religion/
[13] http://orthodoxlife. info
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Orthodox Church 10
Orthodox Church
Pentecost: The spread of Christianity
begins.
The Orthodox Church, also officially called the Orthodox Catholic
Church[1] and commonly referred to as the Eastern Orthodox Church,[2]
asserts that it is the One, Holy, Catholic and Apostolic Church established by
Jesus Christ and his Apostles almost 2,000 years ago. The Church is
composed of several self-governing ecclesial bodies, each geographically and
nationally distinct but theologically unified. Each self-governing (or
autocephalous) body, often but not always encompassing a nation, is
shepherded by a synod of bishops whose duty, among other things, is to
preserve and teach the Apostolic and patristic traditions and related church
practices. As in the Roman Catholic Church, Anglican Church, Oriental
Orthodoxy and some other churches, Orthodox bishops trace their lineage
back to the Apostles through the process of Apostolic Succession.
The Orthodox Church claims to trace its development back through theByzantine or Roman empire, to the earliest church established by St. Paul and
the Apostles. It practices what it understands to be the original ancient
traditions, believing in growth without change. In non-doctrinal matters the church had occasionally shared from
local Greek, Slavic and Middle Eastern traditions, among others, in turn shaping the cultural development of these
nations.
The goal of Orthodox Christians from baptism, when it is believed that they are sealed with the Holy Spirit, is to
continually draw near to God throughout life. This process is called theosis or deification and is a spiritual
pilgrimage in which each person strives to become more holy and more "Christ Like" within Jesus Christ. [3]
The Biblical text used by the Orthodox includes the Greek Septuagint and the New Testament. It includes the seven
Deuterocanonical Books which are generally rejected by Protestants and a small number of other books that are in
neither Western canon. Orthodox Christians use the term "Anagignoskomena" (a Greek word that means "readable",
"worthy of reading") for the ten books that they accept but that are not in the Protestant 39-book Old Testament
canon. They treat them on the same level as the others and use them in the Divine Liturgy. [4] Orthodox Christians
believe scripture was revealed by the Holy Spirit to its inspired human authors. They also use icons as a part of their
personal and liturgical worship and prayer life. An Orthodox Christian will often have icons in their home and icons
are a prominent feature in Orthodox churches. They are used in prayer and veneration of the saint or Biblical event
they represent, but are not objects of worship themselves. The Orthodox Church maintains that this is not idolatry,
nonetheless preferring them to three-dimensional statues. Icons depict Jesus Christ, the Virgin Mary, the saints and
important Biblical events. They have been part of Orthodox Christianity since the beginning of the church.
[5]
Meaning of "Orthodox"
Almost from the very beginning, Christians referred to the Church as the "One, Holy, Catholic [from the Greek
καθολική, or universal] and Apostolic Church".[6] Today, in addition to the Orthodox Church, a number of other
Christian churches lay claim to this title (including the Roman Catholic Church, the Anglican Communion, the
Assyrian Church and the Oriental Orthodox Church); however, the Orthodox Church considers these other churches
to be schismatic and, in some cases, heretical. In the Orthodox view, the Assyrians and Orientals left the Orthodox
Church in the first few centuries after Christ, and the Roman Catholics became the largest group to do so, as the
result of the East-West Schism, traditionally dated in 1054. In Georgian OrthodoxISM is "Martlmedidebloba", which
means "Glorying truth"
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Orthodox Church 11
The term “Orthodox” translates from the Greek to mean “correctly believing” or "correctly glorifying" (from the
adjective orthos = correct, right and the verb dokein = seem (to be the case) and thus by extension "believe" or the
noun doxa = belief) and was adopted by the Church in order to distinguish itself from what was becoming a larger
and larger body of non-orthodox Christian denominations.[7]
Several other ancient churches in Eastern Europe, Western Asia and North Africa also use the term Orthodox, but are
distinct from the Orthodox Church as described in this article.
Typica
Neamţ church in Romania
What unites the Orthodox is theology, although there are
variations in style depending on country of origin and/or local
custom. These local customs are referred to as differences in
typica and are accepted by church leaders since they are not
perceived to conflict theologically with basic Orthodox teachings.
Thus it is that many Orthodox Churches adopt a national title (e.g.
Albanian Orthodox, Bulgarian Orthodox, Georgian Orthodox,
Greek Orthodox, Russian Orthodox, Romanian Orthodox, Serbian
Orthodox, Ukrainian Orthodox (not officially recognized) etc.) and
this title serves to distinguish which language, which bishops, and
which of the typica is followed by that particular congregation.
Members of the Church are fully united in faith and the Sacred
Mysteries with all Orthodox congregations, regardless of nationality. Differences in praxis (practice) tend to be
slight; they involve such things as the order in which a particular set of hymns are sung or what time a particular
service is performed. In general, an Orthodox Christian could travel the globe and feel familiar with the services
even if he did not know the language in which they were celebrated.
Organization and leadership
The permanent criteria of church structure for the Orthodox Church today, outside of the New Testament writings,
are found in the canons (regulation and decrees) of the first seven ecumenical councils; the canons of several local or
provincial councils, whose authority was recognized by the whole church; the so-called Apostolic Canons (actually
some regulations of the church in Syria, dating from the 4th century); and the "canons of the Fathers" or selected
extracts from prominent church leaders having canonical importance.[8] The Orthodox Church considers Jesus Christ
to be the head of the Church and the Church to be His body. Thus, despite widely held popular belief outside the
Orthodox cultures, there is not one bishop at the head of the Orthodox Church; references to the Patriarch of
Constantinople as a leader equivalent or comparable to a pope in the Roman Catholic Church are mistaken. It isbelieved that authority and the grace of God is directly passed down to Orthodox bishops and clergy through the
laying on of hands —a practice started by the apostles, and that this unbroken historical and physical link is an
essential element of the true church (Acts 8:17, 1 Tim 4:14, Heb 6:2). However, the church asserts that Apostolic
Succession also requires Apostolic Faith, and bishops without Apostolic Faith, who are in heresy, forfeit their claim
to Apostolic Succession.[9] Each bishop has a territory (see) over which he governs. His main duty is to make sure
the traditions and practices of the Church are preserved. Bishops are equal in authority and cannot interfere in the
jurisdiction of another bishop. Administratively, these bishops and their territories are organized into various
autocephalous groups or synods of bishops who gather together at least twice a year to discuss the state of affairs
within their respective sees. While bishops and their autocephalous synods have the ability to administer guidance in
individual cases, their actions do not usually set precedents that affect the entire Church. Bishops are almost alwayschosen from the monastic ranks and must remain unmarried.
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Orthodox Church 12
There have been a number of times when alternative theological ideas arose to challenge the Orthodox faith. At such
times the Church deemed it necessary to convene a general or "Great" council of all available bishops throughout the
world. The Church considers the first seven Ecumenical Councils (held between the 4th and the 8th century) to be
the most important; however, there have been more, specifically the Synods of Constantinople, 879 – 880, 1341,
1347, 1351, 1583, 1819, and 1872, the Synod of Iaşi (Jassy), 1642, and the Pan-Orthodox Synod of Jerusalem, 1672,
all of which helped to define the Orthodox position. The ecumenical councils fo llowed a democratic form; with each
bishop having one vote. Though present and allowed to speak before the council, members of the Imperial
Roman/Byzantine court, abbots, priests, monks and laymen were not allowed to vote. The primary goal of these
Great Synods was to verify and confirm the fundamental beliefs of the Church as truth, and to remove as heresy any
false teachings that would threaten the Church. The Pope of Rome, at that time, held the position of “first among
equals”. And while he was not present at any of the councils he continued to hold this title until the East-West
Schism of 1054 AD. One of the decisions made by the First Council of Constantinople (the second ecumenical
council, meeting in 381) and supported by later such councils was that the Patriarch of Constantinople should be
given similar honor to the Pope of Rome since Constantinople was considered to be the "New Rome." However,
according to the third Canon of the second ecumenical council: "Because it is new Rome, the bishop of
Constantinople is to enjoy the privileges of honour after the bishop of Rome." Thus, the Pope of Rome would stillhave honorary primacy before and over Constantinople. The Pope's name would be first in the Diptychs because
Rome was the elder capital (see Canon 28 of the Fourth Ecumenical Council). The Patriarch, like the Pope before
him enjoys the title of “first among equals”. This is not, however, meant to imply that he is the leader of the Orthodox
Church.
Number of adherents
Based on the numbers of adherents, Orthodoxy is the second largest Christian communion in the world after the
Roman Catholic Church.[10] The most common estimates of the number of Orthodox Christians worldwide is
approximately 300 million [11] .
Orthodoxy is the largest single religious faith in Belarus (85%), Bulgaria (83%), Cyprus (80%), Georgia (89%),
Greece (95%),[12] Moldova (98%), Montenegro (74%),[13] Romania (87%), Serbia (84%),[14] Russia (80%),[15]
Republic of Macedonia (55%) and Ukraine (80%).[16]
The number of Orthodox adherents represents about 36% of the population in Bosnia and Herzegovina (Bosnian
Serbs). In Albania the adherents number around 25% out of a 40% Christian population, the others being Roman
Catholic. As the dominant religion in northern Kazakhstan, it represents 40% of Kazakhstan, and 4% of Lithuania,
9% of Latvia, and 13% of the Estonian population. Large Orthodox Christian communities exist in the
Mediterranean countries of Syria (80% of Christian population), Lebanon (40% of Christian population) and 10% of
the whole Lebanese population, Jordan (80% of Christian population), Israel, the West Bank and Gaza Strip
(Palestinian Christians) with some families able to trace their ancestry to the earliest Christians of the Holy Land.Small numbers of Eastern Orthodox minorities live in Poland, Slovakia, Hungary, Turkey and Azerbaijan.
In addition, there are also significant Orthodox communities in Western Europe (solely the transplanted Armenian,
Greek, Romanian, Serbian, Albanian, Bulgarian and Russian communities), Africa, Asia (see the Orthodox Church
of China and Orthodox Church of Japan), Australia, North America (most notably introduced by Russian
missionaries to Alaska under Russian rule and the USA), and South America through the pattern of immigration
from Eastern Europe and the Middle East in the last 400 or some years.
The numerous Protestant groups in the world, if taken all together, outnumber the Orthodox, [17] but they differ
theologically and do not form a single communion.[18]
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Trinity
Orthodox Christians believe in the Trinity. The Father is the cause or origin of the Godhead, from whom the Son is
begotten eternally and also from whom the Holy Spirit proceeds eternally. The Holy Trinity is three, distinct, divine
persons (hypostases), without overlap or modality among them, who share one divine essence (ousia) —uncreated,
immaterial and eternal.[19] Orthodox doctrine regarding the Holy Trinity is summarized in the Nicene Creed (Symbol
of Faith).[20]
In discussing God's relationship to His creation, Orthodoxy used the concept of a distinction between God's eternal
essence which is totally transcendent and His uncreated energies which is how He reaches us. The God who is
transcendent and the God who touches us are one and the same (i.e. These energies are not something that proceed
from God or that God produces, but rather they are God himself: distinct, yet inseparable from, God's inner
being).[21]
Sin, salvation and the incarnation
At some point in the beginnings of human existence man was faced with a choice, to learn the difference between
good and evil through observation or through participation. The biblical story of Adam and Eve represents this
choice by mankind to participate in evil. This event is commonly referred to as “the fall of man” and it represents a
fundamental change in human nature. When Orthodox Christians refer to Original Sin what they mean is this
adoption of evil into human nature. They reject the Augustinian position that the descendants of Adam and Eve are
actually guilty of their sin.[22] As a result of this sin, mankind was doomed to be separated from God. This was
mankind’s ultimate dilemma. The solution to this problem was for God to effect another change in human nature.
Orthodox Christians believe that Christ Jesus was both God and Man absolutely. He was born, lived, died, and rose
again by the power of the Holy Spirit. Through God’s participation in humanity, human nature is changed thus
saving us from the fate of hell (Orthodox reject the idea that Christ died to give God "satisfaction," as taught by
Anselm, or as a punitive substitute as taught by the Reformers). The effective change included all those who had
died from the beginning of time – saving everyone including Adam and Eve. This process, to Orthodox Christians is
what is meant by “Salvation”. The ultimate goal is theosis – an even closer union with God and closer likeness to
God than existed in the Garden of Eden.
Resurrection
16th century Russian Orthodox icon of the
Resurrection
The Resurrection of Christ is the central event in the liturgical year of
the Orthodox Church and is understood in literal terms as a real
historical event. Jesus Christ, the Son of God, was crucified and died,
descended into Hades, rescued all the souls held there through sin; and
then, because Hades could not restrain the infinite God, rose from the
dead, thus saving the human race. Through these events, Christreleased us from the bonds of Hades and then came back to the living
as both man and God. According to Orthodox tradition, each human
being may partake of this immortality, which would have been
impossible without the Resurrection; it is the main promise held out by
God in the New Testament.
Every holy day of the Orthodox liturgical year relates to the
Resurrection directly or indirectly. Every Sunday is dedicated to
celebrating the Resurrection and the triune God. In the liturgical
commemorations of the Passion of Christ during Holy Week there arefrequent allusions to the ultimate victory at its completion.
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Orthodox Church 15
Bible, holy tradition and the patristic consensus
The Orthodox Church considers itself to be the historical and organic continuation of the original Church founded by
Christ and His apostles.[23] The faith taught by Jesus to the apostles, given life by the Holy Spirit at Pentecost, and
passed down to future generations uncorrupted, is known as Holy Tradition.[24] The primary and authoritative
witness to Holy Tradition is the Bible, texts written by the apostles or those in the Early Church, and approved by
Church leaders under the guidance of the Holy Spirit.[25]
The Bible reveals God's will, the relationship between theIsraelites and God, the wonders of Christ and the early history of the Church. As the Bible has an inspired origin it is
central to the life of the Church.
Scriptures are understood to contain historical fact, poetry, idiom, metaphor, simile, moral fable, parable, prophecy,
and wisdom literature. Thus, the Scriptures are never used for personal interpretation, but always seen within the
context of Holy Tradition, which gave birth to the Scripture. Orthodoxy maintains that belief in a doctrine of sola
scriptura would lead most to error since the truth of Scripture cannot be separated from the traditions from which it
arose. Orthodox Christians therefore believe that the only way to correctly understand the Bible is within the
Church.[26]
Other witnesses to Holy Tradition include the Liturgy of the Church, its iconography, the rulings of the Ecumenical
councils, and the writings of the Church Fathers. From the consensus of the Fathers ( consensus patrum) one may
enter more deeply and understand more fully the Church's life. Individual Fathers are not looked upon as infallible,
but rather their whole consensus will give one a proper understanding of the Bible and Christian doctrine. [27]
Territorial expansion and doctrinal integrity
From the moment Christ commissioned the generations of apostles, the Church (εκκλησία – ekklesia) began to
grow. The organic model for the growth of this community stems from the title of 'the chosen' as being those
Hebrews who were chosen by God to leave Egypt with Moses the patriarch and enter into the land of promise.
During the course of the early church, there were numerous followers who attached themselves to the Christ and His
mission here on Earth, as well as followers who retained the distinct duty of being commissioned with preserving thequality of life and lessons revealed through the experience of Jesus living, dying, resurrecting and ascending among
them. As a matter of practical distinction and logistics, people of varying gifts were accorded stations within the
community structure – ranging from the host of agape meals (shared with brotherly and fatherly love), to prophecy
and the reading of Scripture, to preaching and interpretations and giving aid to the sick and the poor. Sometime after
Pentecost the Church grew to a point where it was no longer possible for the Apostles to minister alone. Overseers
(bishops)[28] and assistants (deacons and deaconesses) were appointed[29] to further the mission of the Church.
The ecclesia recognized the gathering of these early church communities as being greatest in areas of the known
world that were famous for their significance on the world stage – either as hotbeds of intellectual discourse, high
volumes of trade, or proximity to the original sacred sites. These locations were targeted by the early apostles, who
recognized the need for humanitarian efforts in these large urban centers and sought to bring as many people as
possible into the ecclesia – such a life was seen as a form of deliverance from the decadent lifestyles promoted
throughout the eastern and western Roman empire.
As the Church increased in size through the centuries, the logistic dynamics of operating such large entities shifted:
patriarchs, metropolitans, archimandrites, abbots and abbesses, all rose up to cover certain points of
administration.[30]
As a result of heightened exposure and popularity of the philosophical schools (haereseis) of Greco-Roman society
and education, Synods and Councils were forced to engage such schools that sought to co-opt the language and
pretext of the Christian faith in order gain power and popularity for their own political and cultural expansion. As a
result, ecumenical councils were held to attempt to rebuild solidarity by using the strength of distant orthodoxwitnesses to dampen the intense local effects of particular philosophical schools within a given area. While originally
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Orthodox Church 16
intended to serve as an internal check and balance for the defense of faulty local doctrine against the doctrine
developed and spread by the apostles to the various sees, at times the church found its own bishops and emperors
falling prey to local conventions – at these crucial moments in the history of the church, it found itself able to rebuild
on the basis of the faith as it was kept and maintained by monastic communities who subsisted without reliance on
the community of the state or popular culture and were generally unaffected by the materialism and rhetoric that
often dominated and threatened the integrity and stability of the urban churches.
In this sense, the aim of the councils was never to expand or fuel a popular need for a clearer or relevant picture of
the original apostolic teaching. Rather, the theologians spoke to address the issues of external schools of thought who
wished to distort the simplicity and neutrality of the apostolic teaching for personal or political gain. That being said,
the consistency of the Orthodox faith is entirely dependent on the Holy Tradition of the accepted corpus of belief –
the decisions ratified by the fathers of the seven ecumenical councils, and this is only done at the beginning of a
consecutive council so that the effects of the decisions of the prior council can be audited and verified as being both
conceptual sound and pragmatically feasible and beneficial for the church as a whole.
This process is not one of universal doctrinal evolution but of localized contextual protection. Thus the Orthodox
claim that the gospel as they have received it is the same gospel that the apostles shared, that which the fathers had
taught, and the which the councils confirmed – not what any particular individual has said.
The Theotokos and the saints
The Theotokos of Vladimir, one of the
most venerated of Orthodox Christian
icons of the Virgin Mary.
The Orthodox Church believes death and the separation of body and soul to
be unnatural; a result of the Fall of Man. They also hold that the congregation
of the Church comprises both the living and the dead. All persons currently in
heaven are considered to be saints, whether their names are known or not.
There are, however, those saints of distinction whom God has revealed as
particularly good examples. When a saint is revealed and ultimately
recognized by a large portion of the Church a service of official recognition(glorification) is celebrated. This does not 'make' the person a saint, it merely
recognizes the fact and announces it to the rest of the Church. A day is
prescribed for the saint’s celebration, hymns composed and icons are created.
Numerous saints are celebrated on each day of the year. They are venerated
(shown great respect and love) but not worshiped, for worship is due to God
alone. In showing the saints this love and requesting their prayers, it is
believed by the Orthodox that they thus assist in the process of salvation for
others.[31]
Pre-eminent among the saints is the Virgin Mary, the Theotokos
("God-bearer"). In Orthodox theology, the Theotokos is the fulfillment of the
Old Testament archetype revealed in the Ark of the Covenant, because she carried the New Covenant in the person
of Christ; thus, the Orthodox consider her the Ark of the New Covenant, and give her the respect and reverence as
such. The Theotokos was chosen by God and freely co-operated in that choice to be the Mother of Jesus Christ, the
God-man. The Orthodox believe that the Christ Child from the moment of conception was both fully God and fully
Man. She is thus called 'Theotokos' as an affirmation of the divinity of the One to whom she gave birth. It is also
believed that her virginity was not compromised in conceiving God-incarnate, that she was not harmed and that she
remained forever a virgin; scriptural references to "brothers" of Christ are interpreted as kin, given that the word
'brother' was used in multiple ways, just as the term "father". Due to her unique place in salvation history, Mary is
honored above all other saints and especially venerated for the great work that God accomplished through her. [32]
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Because of the holiness of the lives of the saints, their bodies and physical items connected with them are regarded
by the Church as also holy. Many miracles have been reported throughout history connected with the saint's relics,
often including healing from disease and injury. The veneration and miraculous nature of relics continues from
Biblical times.[33]
Eschatology
Last Judgment . 12th-century Byzantine mosaic from Torcello
Cathedral.
Orthodox Christians believe that when a person dies the
soul is temporarily separated from the body. Though it
may linger for a short period on Earth, it is ultimately
escorted either to paradise (Abraham's bosom) or the
darkness of Hades, following the Temporary Judgment.
Orthodox do not accept the doctrine of Purgatory which
is held by Roman Catholicism. The soul’s experience of
either of these states is only a “foretaste”—being
experienced only by the soul —until the Final
Judgment, when the soul and body will be reunited. [34]
The Orthodox believe that the state of the soul in Hades
can be affected by the love and prayers of the righteous
up until the Last Judgment.[35] For this reason the
Church offers a special prayer for the dead on the third
day, ninth day, fortieth day, and the one-year
anniversary after the death of an Orthodox Christian.
There are also several days throughout the year that are set aside for general commemoration of the departed,
sometimes including nonbelievers. These days usually fall on a Saturday, since it was on a Saturday that Christ lay in
the Tomb.
While the Orthodox consider the text of the Apocalypse (Book of Revelation) to be a part of Scripture, it is also
regarded to be a mystery. Speculation on the contents of Revelation are minimal and it is never read as part of the
regular order of services. Those theologians who have delved into its pages tend to be amillennialist in their
eschatology, believing that the "thousand years" spoken of in biblical prophecy refers to the present time: from the
Crucifixion of Christ until the Second Coming. Whilst it is not usually taught in church it is often used as a reminder
of God’s promise to those who love Him, and of the benefits of avoiding sinful passions. Iconographic depictions of
the Final Judgment are often portrayed on the back (western) wall of the church building to remind the departing
faithful to be vigilant in their struggle against sin. Likewise it is often painted on the walls of the Trapeza (refectory)
in a monastery where monks may be inspired to sobriety and detachment from worldly things while they eat.
The Orthodox believe that after the Final Judgment:
• all souls will be reunited with their resurrected bodies
• all souls will fully experience their spiritual state
• having been perfected, the human race will forever progress towards a deeper and fuller love of God, which
equates with eternal happiness
• hell, though often described in metaphor as punishment inflicted by God, is in reality the soul's rejection of God's
infinite love which is offered freely and abundantly to everyone.
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Icons
Our Lady of St. Theodore, the protector of Kostroma, following the
same Byzantine "Tender Mercy" type.
The term 'icon' comes from the Greek word eikona,
which simply means image. The Orthodox believe that
the first icons of Christ and the Virgin Mary were
painted by Luke the Evangelist. Icons are filled with
symbolism designed to convey information about theperson or event depicted. For this reason, icons tend to
be formulaic, following a prescribed methodology for
how a particular person should be depicted, including
hair style, body position, clothing, and background
details. Icon painting, in general, is not an opportunity
for artistic expression, though each iconographer brings
a vision to the piece. It is far more common for an icon
to be copied from an older model, though with the
recognition of a new saint in the church, a new icon
must be created and approved. The personal andcreative traditions of Western European religious art
are largely lacking in Orthodox iconography before the
17th century, when Russian iconography began to be
strongly influenced by religious paintings and
engravings from both Protestant and Roman Catholic
Europe. Greek iconography also began to take on a
strong western influence for a period and the difference
between some Orthodox icons and western religious art
began to vanish. More recently there has been a trend of returning to the more traditional and symbolic
representations.
Free-standing statues (three dimensional depictions) are almost non-existent within the Orthodox Church. This is
partly due to the rejection of the previous pagan Greek age of idol worship and partly because icons are meant to
show the spiritual nature of man, not the sensual earthly body. Bas reliefs, however, became common during the
Byzantine period and led to a tradition of covering a painted icon in a silver or gold 'riza' in order to preserve the
icon. Such bas relief coverings usually leave the faces and hands of the saints exposed for veneration.
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Orthodox Church 21
The inside of an Orthodox church.
Icons are not considered by the Orthodox to be idols or
objects of worship. The parameters of their usage were
clearly spelled out by the 7th ecumenical council.
Justification for their usage utilises the following logic:
before God took human form in Christ, no material
depiction was possible and therefore blasphemous evento contemplate. Once God became incarnate, depiction
was possible. As Christ is God, it is justified to hold in
one's mind the image of God-incarnate. Likewise, when
one venerates an icon, it is not the wood or paint that
are venerated but rather the individual shown, just as it
is not the paper one loves when one might kiss the
photograph of a loved one. As Saint Basil famously
proclaimed, honour or veneration of the icon always
passes to its archetype. Following this reasoning, the
veneration of the glorified human saint made in God'simage, is always a veneration of the divine image, and
hence God as foundational archetype.
Icons can be found adorning the walls of churches and
often cover the inside structure completely.[36] Most
Orthodox homes have an area set aside for family
prayer, usually an eastern facing wall, where are hung
many icons.
Icons are often illuminated by a candle or oil lamp.
(Beeswax for candles and olive oil for lamps are preferred because they are natural and burn cleanly.) Besides thepractical purpose of making icons visible in an otherwise dark church, both candles and oil lamps symbolise the
Light of the World, who is Christ.
Tales of miraculous icons are not uncommon, though it has always been considered that the message of such an
event was for the immediate faithful involved and therefore does not usually attract crowds. Some miraculous icons
whose reputations span long periods of time nevertheless become objects of pilgrimage along with the places where
they are kept. As several Orthodox theologians and saints have explored in the past, the icon's miraculous nature is
found not in the material, but in the glory of the saint who is depicted. The icon is a window, in the words of St Paul
Florensky, that actually participates in the glory of what it represents.
See also icons.
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Iconostasis
Iconostasis in the Cathedral of the
Annunciation in the Moscow Kremlin.
An iconostasis, also called the templon, is a wall of icons and religious
paintings, separating the nave from the sanctuary in a church. Iconostasis
also refers to a portable icon stand that can be placed anywhere within a
church. The modern iconostasis evolved from the Byzantine templon in
the eleventh century. The evolution of the iconostasis probably owes agreat deal to 14th-century Hesychast mysticism and the wood-carving
genius of the Russian Orthodox Church. The first ceiling-high,
five-leveled Russian iconostasis was designed by Andrey Rublyov in the
cathedral of the Dormition in Vladimir in 1408. The separation between
sanctuary and nave accomplished by the iconostasis is not mandatory,
albeit it is common practice. Depending on circumstance, the role of the
iconostasis can be played by masonry, carved panels, screens, curtains,
railings, a cord or rope, plain icons on stands, steps, or nothing at all.
The Cross
The Three-Bar Orthodox Cross.
Depictions of the Cross within the Orthodox Church are numerous and often
highly ornamented. Some carry special significance. The Tri-Bar Cross, as
seen to the right, has three bars instead of the single bar normally attached.
The small top crossbar represents the sign that Pontius Pilate nailed above
Christ's head. It often is inscribed with an acronym meaning “Jesus of
Nazareth, King of the Jews”; however, it is often replaced or amplified by thephrase "The King of Glory" in order to answer Pilate's statement with Christ's
affirmation, "My Kingdom is not of this world".
There is also a bottom slanting bar. This appears for a number of reasons.
Claims of evidence indicate that there was a small wooden platform for the
crucified to stand on in order to support his weight; in Jesus' case his feet
were nailed side by side to this platform with one nail each in order to
prolong the torture of the cross.
Implied evidence for this comes mainly from two sources within Holy
Tradition, the Bible (in order to cause the victim to die faster their legs were
broken so they could not support their weight and would suffocate) and
iconography (all early depictions of the crucifixion show this arrangement, not the later with feet on top with single
nail). It has also been pointed out by some experts that the nailed hands of a body crucified in the manner often
shown in modern secular art would not support the weight of the body and would tear through. A platform for the
feet would relieve this problem.
The bottom bar is slanted for two reasons, to represent the very real agony which Christ experienced on the cross (a
refutation of Docetism) and to signify that the thief on Christ's right chose the right path while the thief on the left
did not. Other crosses associated with the Orthodox Church are the more traditional single-bar crosses, budded
designs, the Jerusalem cross (cross pattée), Celtic crosses, and others.
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This daily cycle services are conceived of as both the sanctification of time (chronos, the specific times during which
they are celebrated), and entry into eternity (kairos). They consist to a large degree of litanies asking for God's mercy
on the living and the dead, readings from the Psalter with introductory prayers, troparia, and other prayers and hymns
surrounding them. The Psalms are so arranged that when all the services are celebrated the entire Psalter is read
through in their course once a week, and twice a week during Great Lent when the services are celebrated in an
extended form.
Chanting
Orthodox services are sung nearly in their entirety. Services consist in part of a dialogue between the clergy and the
people (often represented by the choir or the Psaltis Cantor). In each case the prayers are sung or chanted following a
prescribed musical form. Almost nothing is read in a normal speaking voice, with the exception of the homily if one
is given. Because the human voice is seen as the most perfect instrument of praise, musical instruments (organs,
guitars, etc.) are not generally used to accompany the choir. The church has developed eight Modes or Tones, (see
Octoechos) within which a chant may be set, depending on the time of year, feast days, or other considerations of the
Typikon. There are numerous versions and styles that are traditional and acceptable and these vary a great deal
between cultures.
[37]
It is common, especially in the United States, for a choir to learn many different styles and tomix them, singing one response in Greek, then English, then Russian, etc. It should also be noted that in the Russian
tradition there have been some very famous composers of Church music such as Tchaikovsky and Rachmaninoff;
and many Church tones can likewise be seen influencing their music.
Incense
Orthodox Deacons preparing incense for
a Cross Procession in Novosibirsk,Russia.
As part of the legacy handed down from its Judaic roots, incense is used
during all services in the Orthodox Church as an offering of worship to God
as it was done in the Jewish First and Second Temples in Jerusalem (Exodus
chapter 30). Traditionally, the base of the incense used is the resin of
Boswellia thurifera, also known as frankincense, but the resin of fir trees hasbeen used as well. It is usually mixed with various floral essential oils giving
it a sweet smell. Incense represents the sweetness of the prayers of the saints
rising up to God (Psalm 141:2, Revelation 5:8, 8:4). The incense is burned in
an ornate golden censer that hangs at the end of three chains representing the
Trinity. Two chains represent the human and Godly nature of the Son, one
chain for the Father and one chain for the Holy Spirit. The lower cup
represents the earth and the upper cup the heaven. In the Greek and Syrian
traditions there are 12 bells hung along these chains representing the 12
apostles (usually no bells in Slavic tradition). There are also 72 links
representing 72 evangelists. The charcoal represents the sinners. Fire signifiesthe Holy Spirit and frankincense the good deeds. The incense also represents
the grace of the Holy Trinity. The censer is used (swung back and forth) by
the priest/deacon to venerate all four sides of the altar, the holy gifts, the clergy, the icons, the congregation, and the
church structure itself.
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A baptized and chrismated Orthodox Christian is a full member of the Church, and may receive the Eucharist
regardless of age.[45]
The creation of Chrism may be accomplished by any bishop at any time, but usually is done only once a year, often
when a synod of bishops convenes for its annual meeting. (Some autocephalous churches get their chrism from
others.) Anointing with it substitutes for the laying-on of hands described in the New Testament, even when an
instrument such as a brush is used.[46]
Fasting
See also: Fasting: Orthodoxy & Eastern Catholicism.
The number of fast days varies from year to year, but in general the Orthodox Christian can expect to spend a little
over half the year fasting at some level of strictness. There are spiritual, symbolic, and even practical reasons for
fasting. In the Fall from Paradise mankind became possessed by a carnal nature; that is to say, he became inclined
towards the passions. Through fasting, Orthodox Christians attempt to return to the relationship of love and
obedience to God enjoyed by Adam and Eve in Paradise in their own lives, by refraining from carnal practices, by
bridling the tongue (James 3:5 – 6), confession of sins, prayer and almsgiving.
Fasting is seen as purification and the regaining of innocence. Through obedience to the Church and its ascetic
practices the Orthodox Christian seeks to rid himself or herself of the passions (The desires of our fallen carnal
nature). All Orthodox Christians are expected to fast following a prescribed set of guidelines. They do not view
fasting as a hardship, but rather as a privilege and joy. The teaching of the Church fixes both the times and the
amount of fasting that is expected as a minimum for every member. For greater ascesis, some may choose to go
without food entirely for a short period of time. A complete three-day fast at the beginning and end of a fasting
period is not unusual, and some fast for even longer periods, though this is usually practiced only in monasteries.
In general, fasting means abstaining from meat and meat products, dairy (eggs and cheese) and dairy products, fish,
olive oil, and wine. Wine and oil —and, less frequently, fish —are allowed on certain feast days when they happen to
fall on a day of fasting; but animal products and dairy are forbidden on fast days, with the exception of "CheeseFare" week which precedes Great Lent, during which dairy products are allowed. Wine and oil are usually also
allowed on Saturdays and Sundays during periods of fast. In some Orthodox traditions, caviar is permitted on
Lazarus Saturday, the Saturday before Palm Sunday, although the day is otherwise a fast day. Married couples also
abstain from sexual relations on fast days, that they may devote themselves to prayer (Corinthians I 7:5).
While it may seem that fasting in the manner set forth by the Church is a strict rule, there are circumstances where a
person's spiritual guide may allow a dispensation because of some physical necessity (e.g. those who are pregnant or
infirm, the very young and the elderly, or those who have no control over their diet, such as prisoners or soldiers).
The time and type of fast is generally uniform for all Orthodox Christians; the times of fasting are part of the
ecclesiastical calendar, and the method of fasting is set by the Holy Canons and Sacred Tradition. There are four
major fasting periods during the year:
• The Nativity Fast (Advent or "Winter Lent") which is the 40 days preceding the Nativity of Christ (Christmas),
beginning on November 15 and running through December 24. This fast becomes more severe after December 20,
and Christmas Eve is observed a strict fast day.
• Great Lent which consists of the 6 weeks (40 Days) preceding Palm Sunday, and Great Week (Holy Week) which
precedes Pascha (Easter).
• The Apostles' Fast which varies in length from 8 days to 6 weeks. It begins on the Monday following All Saints
Sunday (the first Sunday after Pentecost) and extends to the Feast of Saints Peter and Paul on June 29. Since the
date of Pentecost depends on that of Pascha, and Pascha is determined on the lunar calendar, this fast can
disappear completely under New Calendar observance (This is one of the objections raised by opponents to the
New Calendar).
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• The Dormition Fast, a two-week long Fast preceding the Dormition of the Theotokos (repose of The Virgin
Mary), lasting from August 1 through August 15.
In addition to these fasting seasons, Orthodox Christians fast on every Wednesday (in commemoration of Christ's
betrayal by Judas Iscariot), and Friday (in commemoration of Christ's Crucifixion) throughout the year. Monastics
often fast on Mondays (in imitation of the Angels, who are commemorated on that day in the weekly cycle, since
monastics are striving to lead an angelic life on earth, and angels neither eat nor drink).Orthodox Christians who are preparing to receive the Eucharist do not eat or drink at all from midnight until after
taking Holy Communion. A similar total fast is expected to be kept on the Eve of Nativity, the Eve of Theophany
(Epiphany), Great Friday and Holy Saturday for those who can do so. There are other individual days observed as
fasts (though not as days of total fasting) no matter what day of the week they fall on, such as the Beheading of St.
John the Baptist on August 29 and the Exaltation of the Holy Cross on September 14.
Strict fasting is canonically forbidden on Saturdays and Sundays due to the festal character of the Sabbath and the
Resurrection, respectively. On those days wine and oil are permitted even if abstention from them would be
otherwise called for. Holy Saturday is the only Saturday of the year where a strict fast is kept.
There are also four periods in the liturgical year during which no fasting is permitted, even on Wednesday and
Friday. These fast-free periods are:
• The week following Pascha (Easter), also known as Bright Week
• The week following Pentecost
• The period from the Nativity of Christ up to (but not including) the Eve of Theophany (Epiphany). The day of
Theophany itself is always fast-free, even if it falls on a Wednesday or Friday.
• The week following the Sunday of the Publican and the Pharisee (one of the preparatory Sundays before Great
Lent). This is fast-free to remind the faithful not to boast like the Pharisee that he fasts for two days out of the
week Luke 18:12).
The congregation lighting their candles from the new flame in Adelaide, at St.
George Greek Orthodox Church, just as the priest has retrieved it from the altar –
note that the picture is flash-illuminated; all electric lighting is off, and only the oil
lamps in front of the Iconostasis remain lit.
When certain feast days fall on fast days, the
fasting laws are lessened to a certain extent,to allow some consolation in the trapeza
(refectory) for the longer services, and to
provide an element of sober celebration to
accompany the spiritual joy of the feast.
It is considered a greater sin to advertise
one's fasting than not to participate in the
fast. Fasting is a purely personal
communication between the Orthodox
Christian and God. If one has health
concerns, or responsibilities that cannot be
fulfilled because of fasting, then it is
perfectly permissible not to fast. An
individual's observance of the fasting laws is
not to be judged by the community
(Romans 14:1 – 4), but is a private matter
between him and his Spiritual Father or Confessor.
Almsgiving
"Almsgiving" refers to any charitable giving of material resources to those in need. Along with prayer and fasting, itis considered a pillar of the personal spiritual practices of the Orthodox Christian tradition. Almsgiving is
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Orthodox Church 28
particularly important during periods of fasting, when the Orthodox believer is expected to share the monetary
savings from his or her decreased consumption with those in need. As with fasting, bragging about the amounts
given for charity is considered anywhere from extremely rude to sinful.
Holy Communion
The Eucharist is at the center of Orthodox Christianity. In practice, it is the partaking of the Body and Blood of JesusChrist in the midst of the Divine Liturgy with the rest of the church. The bread and wine are believed to become the
genuine Body and Blood of the Christ Jesus through the operation of the Holy Spirit. The Orthodox Church has
never described exactly how this occurs, or gone into the detail that the Roman Catholic Church has in the West. The
doctrine of transubstantiation was formulated after the Great Schism took place, and the Orthodox Churches have
never formally affirmed or denied it, preferring to state simply that it is a "Mystery". [47] Communion is given only to
baptized and chrismated Orthodox Christians who have prepared by fasting, prayer and confession. The priest will
administer the Gifts with a spoon, called a "cochlear", directly into the recipient's mouth from the chalice. [48] From
baptism young infants and children are carried to the chalice to receive Holy Communion. [45] Because of the
Orthodox understanding of man’s fallen nature in general those who wish to commune prepare themselves in a way
that reflects man in paradise. First, the individual prepares by having his confession heard and the prayer of repentance read over him by a priest. The person will increase their prayer rule adding the prescribed prayers in
preparation for communing. Finally, the person will fast completely from food and drink from the evening of the
previous day (usually sunset on Saturday if communing on Sunday).
Repentance
Orthodox Christians who have committed sins but repent of them, and who wish to reconcile themselves to God and
renew the purity of their original baptisms, confess their sins to God before a spiritual guide who offers advice and
direction to assist the individual in overcoming their sin. Parish priests commonly function as spiritual guides, but
such guides can be any person, male or female, who has been given a blessing to hear confessions. Spiritual guides
are chosen very carefully as it is a mandate that once chosen, they must be obeyed. Having confessed, the penitent
then has his or her parish priest read the prayer of repentance over them.
Sin is not viewed by the Orthodox as a stain on the soul that needs to be wiped out, or a legal transgression that must
be set right by a punitive sentence, but rather as a mistake made by the individual with the opportunity for spiritual
growth and development. An act of Penance (epitemia), if the spiritual guide requires it, is never formulaic, but
rather is directed toward the individual and their particular problem, as a means of establishing a deeper
understanding of the mistake made, and how to effect its cure. Though it sounds harsh, temporary excommunication
is fairly common. Because full participatory membership is granted to infants, it is not unusual for even small
children to confess; though the scope of their culpability is far less than an older child, still their opportunity for
spiritual growth remains the same.
Marriage
Marriage in the Orthodox Church is the joining of one man and one woman into one flesh. In order to fully
understand the Orthodox concept of marriage one has to understand the Orthodox view on man’s true and fallen state
and his ultimate state at world’s end. Man was originally created to commune with God but because of his fall from
grace man was cut off. Man’s curse was that life itself would be hard on him. As a consolation, God allowed man to
have temporary companionship here on earth. When Christ was asked the hypothetical question about a woman who
married a series of seven brothers – each after her preceding husband had died – whose wife she would be in the
resurrection, Christ responded that in the resurrection people are no longer married but their relationship is with God
(Matthew 22:24 – 30, Mark 12:19 – 25, Luke 20:28 – 36). And so, first and foremost this joining is seen as adispensation allowed by God for the mutual comfort and support of the individuals involved. While procreation and
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the perpetuation of the species is seen as important, what is more important is the bond of love between the husband
and wife as this is a reflection of our ultimate union with God. Virginity, however, is seen as a higher state since one
participates in the immediate relationship with God and is not distracted by having to serve a wife or husband (1
Corith:7 esp.32 – 33)
The Church does recognize that there are rare occasions when it is better that couples do separate, but there is no
official recognition of civil divorces. For the Orthodox, the marriage is indissoluble as in it should not be broken, theviolation of such a union, perceived as holy, being an offense resulted from either adultery or the prolonged absence
of one of the partners. Thus, permitting remarriage is an act of compassion of the Church towards sinful man.[49] In
the U.S., according to 2001 statistics, 14% of Orthodox marriages ended in an ecclesiastical divorce; a figure that,
since it took no account of how many of the couples who entered such marriages took out a civil divorce, is not
comparable with the figure of 43% given at that time for the proportion of all marriages that ended in a civil divorce,
but which has been argued as indicating a probable total of only 15% of marriages celebrated in an Orthodox church
led to any form of divorce.[50] Divorced individuals are usually allowed to remarry though there is usually imposed
on them a fairly severe penance by their bishop and the services for a second marriage in this case are more
penitential than joyful. Widows are permitted to remarry without repercussion and their second marriage is
considered just as valid as the first. One exception to this rule is the clergy and their wives. Should a married priestdie, it is expected that his wife will retire to a monastery as soon as their children are out of the house. Widowed
priests are not allowed to remarry and also frequently end up in monasteries.
The service of Marriage in the Orthodox Church has two distinct parts: The Betrothal and The Crowning. The
Betrothal includes: 1. The exchange of the rings, (it has always been the tradition of the Church to place the wedding
ring on the right hand of the couple based on biblical references. This is seen very clearly in one of the prayers in the
Betrothal Service. A portion of the prayer refers to the biblical references: “For You, O Lord, have declared that a
pledge is to be given and held inviolate in all things. By a ring Joseph was given might in Egypt; by a ring Daniel
was exalted in Babylon; by a ring our heavenly Father showed compassion upon His prodigal son, for He said, ‘Put a
ring upon his right hand, kill the fatted calf, and let us eat and rejoice.’ Your own right hand, O Lord, armed Moses
in the Red Sea. By word of Your truth were the Heavens established and the earth set upon her sure foundations; andthe right hands of Your servants shall be blessed by Your mighty word, and by Your uplifted arm. ” As we see, it was
scripturally the practice to wear rings on the right hand, the hand of authority and power completing the pledge of
commitment. The power and authority comes from the right hand of God. 2. The procession, the declaration of
intent, and 3. The lighting of candles.
The Crowning includes: The readings from the epistle and gospel, the Blessing of the Common Cup, and the Dance
of Isaiah (the bride and groom are led around the table 3 times), and then the Removal of the Crowns. There is no
exchange of vows. There is a set expectation of the obligations incumbent on a married couple, and whatever
promises they may have privately to each other are their responsibility to keep. The ceremony ends with the reading
of Benedictions to and the Greeting of the Couple.
At the Sacrament of Marriage the crowns are placed on the bride and groom ’s heads as the following prayer is recited
three times, “The servant of God, (groom’s name), is crowned to the handmaid of God, (bride’s name), in the Name
of the Father, and of the Son, and of the Holy Spirit” three times. It is then repeated three times as the bride is
crowned to the groom. We witness the groom and bride being crowned (visibly proclaimed) as the king and queen,
respectively, of a new family, entrusted by God with the authority to rule their family in faith and love and harmony
with Christ. They both share in this responsibility and privilege as a newly married couple. This is not simply being
declared by the priest or even the Church, but by God Himself, as the following hymn is chanted three times: “O
Lord, our God, crown them with glory and honor.” The crowns are then switched back and forth between the groom
and bride’s head, signifying that they completely share their lives together.
The crowns also serve as a reminder of the crowns that await them in heaven, if they live their lives in faithfulness toGod and each other.. Fr. John Meyendorff in his book, Marriage: An Orthodox Perspective, writes: “According to St.
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John Chrysostom, the crowns symbolized victory over the ‘passions’.” In the service of a second marriage the crowns
are not to be used, but if it is a second marriage for only one of the two who are marrying and a first marriage for the
other, the usual rite is followed.[51]
Many couples keep the wedding crowns in a case and display them near their icon corner or in the couple’s bedroom.
They serve as a reminder that God has united them to each other and to himself and that he has bestowed his grace
upon them to live in unity, faith and love.The church understands marriage only as the union of one man and one woman, and certain Orthodox leaders have
spoken out strongly in opposition to the civil institution of Same-Sex Marriage [52] [53]
Monasticism
Saint Catherine's Monastery
All Orthodox Christians are expected to participate in at least
some ascetic works, in response to the commandment of Christ to
"come, take up the cross, and follow me." (Mark 10:21 and
elsewhere) They are therefore all called to imitate, in one way or
another, Christ himself who denied himself to the extent of
literally taking up the cross on the way to his voluntary
self-sacrifice. However, laypeople are not expected to live in
extreme asceticism since this is close to impossible while
undertaking the normal responsibilities of worldly life. Those who
wish to do this therefore separate themselves from the world and
live as monastics: monks and nuns. As ascetics par excellence,
using the allegorical weapons of prayer and fasting in spiritual warfare against their passions, monastics hold a very
special and important place in the Church. This kind of life is often seen as incompatible with any kind of worldly
activity including that which is normally regarded as virtuous. Social work, school teaching, and other such work is
therefore usually left to laypeople. Ascetics of Orthodox Church are recognized by their long hair, and in case of male monks long beards.
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The Schema worn by Orthodox Monks.
There are three main types of monastics. Those who live in
monasteries under a common rule are coenobitic. Each monastery
may formulate its own rule, and although there are no religious
orders in Orthodoxy some respected monastic centers such as
Mount Athos are highly influential. Eremitic monks, or hermits,
are those who live solitary lives. It is the yearning of many whoenter the monastic life to eventually become solitary hermits. This
most austere life is only granted to the most advanced monastics
and only when their superiors feel they are ready for it. Hermits
are usually associated with a larger monastery but live in seclusion
some distance from the main compound. Their local monastery
will see to their physical needs, supplying them with simple foods
while disturbing them as little as possible. In between are those in
semi-eremitic communities, or sketes, where one or two monks
share each of a group of nearby dwellings under their own rules
and only gather together in the central chapel, or katholikon, forliturgical observances.
The spiritual insight gained from their ascetic struggles make
monastics preferred for missionary activity. Bishops are almost
always chosen from among monks, and those who are not
generally receive the monastic tonsure before their consecrations.
Many (but not all) Orthodox seminaries are attached to
monasteries, combining academic preparation for ordination with
participation in the community's life of prayer. Monks who have been ordained to the priesthood are called
hieromonk (priest-monk); monks who have been ordained to the diaconate are called hierodeacon (deacon-monk).Not all monks live in monasteries, some hieromonks serve as priests in parish churches thus practicing "monasticism
in the world".
Cultural practices differ slightly but in general, Father is the correct form of address for monks who have been
tonsured, while Novices are addressed as Brother . Similarly, Mother is the correct form of address for nuns who
have been tonsured, while Novices are addressed as Sister . Nuns live identical ascetic lives to their male counterparts
and are therefore also called monachoi (monastics) or the feminine plural form in Greek, monachai, and their
common living space is called a monastery.
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Holy Orders
Clergy at All Saints' Antiochian Orthodox Church,
Raleigh, United States (L to R): priest, two deacons,
bishop
Since its founding, the Church spread to different places and its
leaders in each region came to be known as episkopoi (overseers,
plural of episkopos, overseer —Gr. ἐπίσκοπος), which became
"bishop" in English. The other ordained roles are presbyter (Gr.
πρεσβύτερος, elder), which became "prester" and then "priest" inEnglish, and diakonos (Gr. διάκονος, servant), which became
"deacon" in English (see also subdeacon). There are numerous
administrative positions among the clergy that carry additional
titles. In the Greek tradition, bishops who occupy an ancient see
are called metropolitans, while the lead bishop in Greece is the
archbishop. (In the Russian tradition, however, the usage of the
terms "metropolitan" and "archbishop" is reversed.) Priests can be
archpriests, archimandrites or protopresbyters. Deacons can also
be archdeacons or protodeacons. The position of deacon is often
occupied for life. The deacon also acts as an assistant to a bishop.
With the exception of bishops, who remain celibate, the Orthodox
Church has always allowed priests and deacons to be married,
provided the marriage takes place before ordination. In general it
is considered preferable for parish priests to be married as they
often act as counsel to married couples and thus can draw on their
own experience. Unmarried priests usually are monks and live in monasteries, though there are occasions when,
because of a lack of married priests, a monk-priest is temporarily assigned to a parish. Widowed priests and deacons
may not remarry and it is common for such members of the clergy to retire to a monastery (see clerical celibacy).
This is also true of widowed wives of clergy, who do not remarry and become nuns when their children are grown.There is serious discussion about reviving the order of deaconess, which fell into disuse in the first millennium; the
deaconesses had both liturgical and pastoral functions within the church.[54] Although it has fallen out of practice
(the last deaconess was ordained in the 19th century) there is no reason why deaconesses could not be ordained
today.
Unction
Anointing with oil, often called "unction", is one of the mysteries administered by the Orthodox Church and it is not
reserved only for the dying or terminally ill, but for all in need of spiritual or bodily healing. In Greece, during the
Ottoman occupation, it became the custom to administer this mystery annually on Great Wednesday to all believers;
in recent decades, this custom has spread to many other locations. It is often distributed on major feast days, or any
time the clergy feel it necessary for the spiritual welfare of its congregation.
According to Orthodox teaching unction is based on the Epistle of James:
Is anyone among you sick? Let him call for the elders of the church, and let them pray over him,
anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord
will raise him up. And if he has committed sins, he will be forgiven. —James 5:14 – 15
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History
Early Church
Svetitskhoveli Cathedral is one of the oldest
Orthodox churches in Georgia.[55]
Christianity spread rapidly throughout the Roman Empire. Some have
attributed this in part because Greek was the lingua franca. Paul and
the Apostles traveled extensively throughout the Empire, includingAsia Minor, establishing Churches in major communities, with the first
Churches appearing in Jerusalem and the Holy Land, then in Antioch,
Ethiopia, Egypt, Rome, Alexandria, Athens, Thessalonica, Illyricum,
and Byzantium, which, centuries later would become prominent as the
New Rome.[56] Christianity in the Roman Empire was met with some
resistance as its adherents would refuse to comply with the Roman
state (even at the threat of death) in offering sacrifice to the pagan
gods. Despite being under persecution, the Church spread. The
persecution dissipated upon the conversion of Emperor Constantine I in 324 AD. [56]
By the 4th century Christianity had spread in numerous countries. A number of influential schools of thought had
arisen, particularly the Alexandrian and Antiochian philosophical approaches. Other groups, such as the Arians, had
also managed to gain influence however their positions caused theological conflicts within the Church, thus
prompting The Emperor Constantine to call for a great ecumenical synod in order to define the Church's position
against the growing, often widely diverging, philosophical and theological interpretations of Christianity. He made it
possible for this council to meet not only by providing a location, but by offering to pay for the transportation of all
the existing bishops of the Church. This synod is commonly referred to as the First Council of Nicaea or more
generally as First Ecumenical Council[56] [57] and is considered of major importance by most modern Christian
Churches.
Ecumenical councils
Several doctrinal disputes from the 4th century onwards led to the calling of Ecumenical councils.
There are seven councils authoritatively recognized as Ecumenical:
1. The First Ecumenical Council was convoked by the Roman Emperor Constantine at Nicaea in 325 and presided
over by the Patriarch Alexander of Alexandria, with over 300 bishops condemning the view of Arius that the Son
is a created being inferior to the Father.[58]
2. The Second Ecumenical Council was held at Constantinople in 381, presided over by the Patriarchs of Alexandria
and Antioch, with 150 bishops, defining the nature of the Holy Spirit against those asserting His inequality with
the other persons of the Trinity.[59]
3. The Third Ecumenical Council is that of Ephesus in 431, presided over by the Patriarch of Alexandria, with 250
bishops, which affirmed that Mary is truly "Birthgiver" or "Mother" of God ( Theotokos), contrary to the teachings
of Nestorius.[60]
4. The Fourth Ecumenical Council is that of Chalcedon in 451, Patriarch of Constantinople presiding, 500 bishops,
affirmed that Jesus is truly God and truly man, without mixture of the two natures, contrary to Monophysite
teaching.[61]
5. The Fifth Ecumenical Council is the second of Constantinople in 553, interpreting the decrees of Chalcedon and
further explaining the relationship of the two natures of Jesus; it also condemned the teachings of Origen on the
pre-existence of the soul, etc.[62]
6. The Sixth Ecumenical Council is the third of Constantinople in 681; it declared that Christ has two wills of histwo natures, human and divine, contrary to the teachings of the Monothelites. [63]
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7. The Seventh Ecumenical Council was called under the Empress Regent Irene of Athens in 787, known as the
second of Nicaea. It supports the veneration of icons while forbidding their worship. It is often referred to as
"The Triumph of Orthodoxy"[64]
Some Orthodox consider the following council to be ecumenical, although this is not agreed upon:
8. The Fourth Council of Constantinople was called in 879. It restored St. Photius to his See in Constantinople and
condemned any alteration of the Nicene-Constantinopolitan Creed of 381.9. The Fifth Council of Constantinople was actually a series of councils held between 1341 and 1351. It affirmed the
hesychastic theology of St. Gregory Palamas and condemned the philosopher Barlaam of Calabria.
In addition to these councils there have been a number of significant councils meant to further define the Orthodox
position. They are the Synods of Constantinople, 1484, 1583, 1755, 1819, and 1872, the Synod of Iaşi (Jassy), 1642,
and the Pan-Orthodox Synod of Jerusalem, 1672.
Roman/Byzantine Empire
Eastern Christian culture reached its golden age during the high point of the Byzantine Empire and continued to
flourish in Russia, after the fall of Constantinople. Numerous autocephalous churches were established in EasternEurope and Slavic areas.
In the 530s the Church of the Holy Wisdom (Hagia Sophia) was built in Constantinople under emperor Justinian
I.[65]
The Byzantine Empire
during its greatestterritorial extent under
Justinian. c. 550.
Depiction of the Hagia Sophia's
appearance during Byzantinetimes
Exterior view of the
Hagia Sophia, 2004
Interior
view of theHagia
Sophia,
1993
Early schisms
The Church in Egypt (Patriarchate of Alexandria) split into two groups following the Council of Chalcedon (451),
over a dispute about the relation between the divine and human natures of Jesus. Eventually this led to each group
anathematizing the other. Those that remained in communion with the other patriarchs (those who accepted the
Council of Chalcedon) were called "Melkites" (the king's men, because Constantinople was the city of the emperors)
[not to be confused with the Melkite Catholics of Antioch]. Those who disagreed with the findings of the Council of Chalcedon are today known as the Coptic Orthodox Church of Alexandria, currently led by Pope Shenouda III.
There was a similar split in Syria (Patriarchate of Antioch) resulting in the Syriac Orthodox Church.
Those who disagreed with the Council of Chalcedon are sometimes called "Oriental Orthodox" to distinguish them
from the Orthodox, who accepted the Council of Chalcedon. Oriental Orthodox are also sometimes referred to as
"non-Chalcedonians", or "anti-Chalcedonians". The Oriental Orthodox Church denies that it is monophysite and
prefers the term "miaphysite", to denote the "joined" nature of Jesus (two natures joined into one). Both the
Orthodox and Oriental Orthodox churches formally believe themselves to be the continuation of the true church,
although over the last several decades there has been some reconciliation. Both Churches agree there to have been a
misunderstanding between the two in 451, that is to say that each side's terminology basically meant the same thing.
As well, there are the "Nestorian" churches, which are Eastern Christian churches that keep the faith of only the first
two ecumenical councils, i.e., the First Council of Nicaea and the First Council of Constantinople. "Nestorian" is an
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Orthodox Church 35
outsider's term for a tradition that predated the influence of Nestorius. Thus, "Persian Church" is a more neutral term.
Conversion of East and South Slavs
Orthodox churches in Vologda, Russia
In the ninth and tenth centuries, Christianity made great inroads into
Eastern Europe, including Kievan Rus'. This work was made possible by
the work of the Byzantine saints Cyril and Methodius. When Rastislav, theking of Moravia, asked Byzantium for teachers who could minister to the
Moravians in their own language, Byzantine emperor Michael III chose
these two brothers. Cyril and Methodius translated the Bible and many of
the prayer books. As the translations prepared by them were copied by
speakers of other dialects, the hybrid literary language Old Church Slavonic
was created. Originally sent to convert the Slavs of Great Moravia, Cyril
and Methodius were forced to compete with Frankish missionaries from the
Roman diocese. Their disciples were driven out of Great Moravia in AD 886. [66]
Some of the disciples, namely Saint Clement of Ohrid, Saint Naum who were of noble Bulgarian descent and St.
Angelarius, returned to Bulgaria where they were welcomed by the Bulgarian Tsar Boris I who viewed the Slavonic
liturgy as a way to counteract Byzantine influence in the country. In a short time the disciples of Cyril and
Methodius managed to prepare and instruct the future Slav Bulgarian clergy into the Glagolitic alphabet and the
biblical texts and in AD 893, Bulgaria expelled its Greek clergy and proclaimed the Slavonic language as the official
language of the church and the state. The success of the conversion of the Bulgarians facilitated the conversion of
East Slavic peoples, most notably the Rus', predecessors of Belarusians, Russians, and Ukrainians.
The work of the Thessaloniki brothers Cyril and Methodius and their disciples had a major impact to Serbs as
well.[67] However, they accepted Christianity collectively by families and by tribes (in the process between the 7th
and the 9th century). In commemoration of their baptisms, each Serbian family or tribe began to celebrate an
exclusively Serbian custom called Slava in a special way to honor the Saint on whose day they received thesacrament of Holy Baptism. It is the most solemn day of the year for all Serbs of the Orthodox faith and has played a
role of vital importance in the history of the Serbian people. Slava is actually the celebration of the spiritual birthday
of the Serbian people which the Church blessed and proclaimed it a Church institution. [68]
The missionaries to the East and South Slavs had great success in part because they used the people's native language
rather than Greek, the predominant language of the Byzantine Empire or Latin as the Roman priests did. [69] Today
the Russian Orthodox Church is the largest of the Orthodox Churches followed by the Romanian Orthodox Church.
Great Schism
In the 11th century what was recognised as the Great Schism took place between Rome and Constantinople, which
led to separation from the Church of the West, the Roman Catholic Church, and the Eastern Byzantine Churches,
now the Orthodox. There were doctrinal issues like the filioque clause and the authority of the Roman Pope involved
in the split, but these were greatly exacerbated by political factors of both Church and state, and by cultural and
linguistic differences between Latins and Greeks. Prior to 1054, the Eastern and Western halves of the Church had
frequently been in conflict, particularly during the periods of Eastern iconoclasm and the Photian schism. [70]
The final breach is often considered to have arisen after the capture and sacking of Constantinople by the Fourth
Crusade in 1204; the final break with Rome occurred circa 1450. The sacking of Church of Holy Wisdom and
establishment of the Latin Empire as a seeming attempt to supplant the Orthodox Byzantine Empire in 1204 is
viewed with some rancour to the present day. In 2004, Pope John Paul II extended a formal apology for the sacking
of Constantinople in 1204, which was importantly also strongly condemned by the Pope at the time (Innocent III, seereference at end of paragraph); the apology was formally accepted by Patriarch Bartholomew of Constantinople.
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Orthodox Church 36
Many things that were stolen during this time —holy relics, riches, and many other items —were not returned and are
still held in various Western European cities, particularly Venice.[71] [72]
Reunion was attempted twice, at the 1274 Second Council of Lyon and the 1439 Council of Florence. The Council
of Florence did briefly reestablish communion between East and West, which lasted until after the fall of
Constantinople in 1453. In each case, however, the councils were rejected by the Orthodox people as a whole, and
the union of Florence also became very politically difficult after Constantinople came under Ottoman rule, so in bothcases came to fail. Some local Eastern Churches have however renewed union with Rome in time since (see Eastern
Catholic Churches). Recent decades have seen a renewal of ecumenical spirit and dialogue between the Churches [73]
Age of captivity
In 1453, the Byzantine Empire fell to the Ottoman Empire. By this time Egypt had been under Muslim control for
some seven centuries, but Orthodoxy was very strong in Russia which had recently acquired an autocephalous status;
and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople.
Under Ottoman rule, the Greek Orthodox Church acquired substantial power as an autonomous millet . The
ecumenical patriarch was the religious and administrative ruler of the entire "Greek Orthodox nation" (Ottoman
administrative unit), which encompassed all the Orthodox subjects of the Empire.
Stavronikita monastery, Mount Athos,
Greece (South-East view)
As a result of the Ottoman conquest of the Byzantine Empire in 1453, and
the Fall of Constantinople, the entire Orthodox communion of the Balkans
and the Near East became suddenly isolated from the West. For the next
four hundred years, it would be confined within Islamic world, with which
it had little in common religiously or culturally. The Russian Orthodox
Church and the Orthodox Churches from Wallachia and Moldavia were the
only part of the Orthodox communion which remained outside the control
of the Ottoman Empire. It is, in part, due to this geographical and
intellectual confinement that the voice of Orthodoxy was not heard duringthe Reformation in sixteenth century Europe. It should not be surprising
that this important theological debate often seems strange and distorted to
the Orthodox; after all, they never took part in it and thus neither Reformation nor Counter-Reformation is part of
their theological framework.
Russian Orthodox Church under Tsarist rule
The Moscow Kremlin, as seen from
South-West
Up until 1666, when Patriarch Nikon was deposed by the tsar, the Russian
Orthodox Church had been independent of the State.[74] In 1721 the first
Emperor Peter I abolished completely the patriarchate and so the Church
effectively became a department of the government, ruled by a Most Holy
Synod composed of senior bishops and lay bureaucrats appointed by the
Emperor himself. Since 1721 until the October Revolution of 1917, the
Russian Orthodox Church was essentially transformed into a governmental
agency, a tool used to various degrees by the tsars in the imperial
campaigns of Russification. The Church was allowed by the State to levy taxes on the peasants. Therefore, the
Church, along with the imperial regime, to which it belonged, came to be presented as an enemy of the people by the
Bolsheviks and the other Russian revolutionaries, mostly Jews[75] and atheists. The revolution brought, however, a
brief period of liberation for the Church: an independent patriarchate was reestablished briefly in 1917, until Lenin
quashed the Church a few years later, imprisoning or killing many of the clergy and of the faithful. Part of the clergy
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Orthodox Church 37
escaped the Soviet persecutions by fleeing abroad, where they founded an independent church in exile, reunified
with the Russian one in 2007.
Russian Orthodox Church under Communist rule
Photograph taken of the 1931 demolition of the
Cathedral of Christ the Saviour in Moscow.
The Orthodox Church clergy in Russia were seen as sympathetic with
the cause of the White Army in the Civil War (see White movement)after the October Revolution, and occasionally collaborated with it;
Patriarch Tikhon's declared position was vehemently anti-Bolshevik in
1918. This may have further strengthened the Bolshevik animus
against the church.
Before and after the October Revolution of November 7, 1917
(October 25 Old Calendar) there was a movement within the Soviet
Union to unite all of the people of the world under Communist rule
(see Communist International). This included the Eastern European
bloc countries as well as the Balkan States. Since some of these Slavic
states tied their ethnic heritage to their ethnic churches, both the peoples and their church were targeted by the
Soviets.[76] [77]
The Soviets' official interpretation of freedom of conscience was one of "guaranteeing the right to profess any
religion, or profess none, to practice religious cults, or conduct atheist propaganda", [78] though in effect atheism was
sponsored by state and was taught in all educational establishments. [79] Public criticism of atheism was unofficially
forbidden and sometimes led to imprisonment.[80]
The Soviet Union was the first state to have as an ideological objective the elimination of religion. Toward that end,
the Communist regime confiscated church property, ridiculed religion, harassed believers, and propagated atheism in
the schools. Actions toward particular religions, however, were determined by State interests, and most organized
religions were never outlawed. Some actions against Orthodox priests and believers along with execution included
torture being sent to prison camps, labour camps or mental hospitals. [81] [82]
The result of this militant atheism was to transform the Church into a persecuted and martyred Church. In the first
five years after the Bolshevik revolution, 28 bishops and 1,200 priests were executed. [83]
The main target of the anti-religious campaign in the 1920s and 1930s was the Russian Orthodox Church, which had
the largest number of faithful. Nearly all of its clergy, and many of its believers, were shot or sent to labor camps.
Theological schools were closed, and church publications were prohibited. In the period between 1917 and 1940, the
number of Orthodox Churches in the Russian Republic fell from 59,584 to less than 500. Between 1917 and 1935,
130,000 Orthodox priests were arrested. Of these, 95,000 were put to death, executed by firing squad.
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Orthodox Church 38
The rebuilt Cathedral of Christ the Saviour.
After Nazi Germany's attack on the Soviet Union in 1941, Joseph
Stalin revived the Russian Orthodox Church to intensify patriotic
support for the war effort. By 1957 about 22,000 Russian
Orthodox churches had become active. But in 1959 Nikita
Khrushchev initiated his own campaign against the Russian
Orthodox Church and forced the closure of about 12,000 churches.It is estimated that 50,000 clergy had been executed between the
revolution and the end of the Khrushchev era. Members of the
church hierarchy were jailed or forced out, their places taken by
docile clergy, many of whom had ties with the KGB. By 1985
fewer than 7,000 churches remained active.[83]
In the Soviet Union, in addition to the methodical closing and
destruction of churches, the charitable and social work formerly
done by ecclesiastical authorities was taken over by the state. As
with all private property, Church owned property was confiscated
into public use. The few places of worship left to the Church were
legally viewed as state property which the government permitted
the church to use. After the advent of state funded universal
education, the Church was not permitted to carry on educational, instructional activity of any kind. Outside of
sermons during the celebration of the divine liturgy it could not instruct or evangelise to the faithful or its youth.
Catechism classes, religious schools, study groups, Sunday schools and religious publications were all illegal and or
banned. This persecution continued, even after the death of Stalin until the Fall of Communism in 1991. This caused
many religious tracts to be circulated as illegal literature or samizdat. [81]
Among the most damaging aspects of Soviet rule, along with these physical abuses, the Soviet Union frequently
manipulated the recruitment and appointment of priests, sometimes planting agents of the KGB within the church tomonitor religious persons who were viewed – simply for not being atheists – as suspicious and potential threats to
Soviet communism. The recovery of religious beliefs in Russia after the fall of communism, part of a significant
religious revival, has been made more challenging as a result of those leaders forced involuntarily upon the church
by the KGB during Soviet times.
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Orthodox Church 39
Other Orthodox Churches under communist rule
Enei Church, central Bucharest, Romania,being purposely demolished by Communist
authorities on 10 March 1977, 6 days after
the 1977 Bucharest earthquake, despite
having suffered no structural damage.
Albania was the first and only state to have declared itself officially fully
atheist.[84] In some other communist states such as Romania, the Orthodox
Church as an organisation enjoyed relative freedom and even prospered,
albeit under strict secret police control. That, however, did not rule out
demolishing churches and monasteries as part of broader systematization(urban planning), and state persecution of individual believers. As an
example of the latter, Romania stands out as a country which ran a
specialised institution where many Orthodox (along with people of other
faiths) were subjected to psychological punishment or torture and mind
control experimentation in order to force them give up their religious
convictions. However, this was only supported by one faction within the
regime, and lasted only three years. The Communist authorities closed
down the prison in 1952, and punished many of those responsible for
abuses (twenty of them were sentenced to death).[85] [86]
Diaspora emigration to the West
One of the most striking developments in modern historical Orthodoxy is
the dispersion of Orthodox Christians to the West. Emigration from Greece
and the Near East in the last hundred years has created a sizable Orthodox diaspora in Western Europe, North and
South America, and Australia. In addition, the Bolshevik Revolution forced thousands of Russian exiles westward.
As a result, Orthodoxy's traditional frontiers have been profoundly modified. Millions of Orthodox are no longer
geographically "eastern" since they live permanently in their newly adopted countries in the West. Nonetheless, they
remain Orthodox in their faith and practice. Virtually all the Orthodox nationalities – Greek, Georgian, Arab,
Russian, Serbian, Macedonian, Albanian, Ukrainian, Armenian, Romanian, Bulgarian, Assyrian – are represented inthe United States. There are also many converts to Orthodoxy of all conceivable ethnic backgrounds. In fact nearly
half of the clergy of the Orthodox Church in America and Antiochian Orthodox Christian Archdiocese of North
America are of a convert background. Orthodox missions are alive and well in the United States, Canada, and
Mexico.
Relations with other Christians
Orthodoxy represents the majority of Eastern Christianity. The Orthodox trace their bishops back to the apostles
through apostolic succession, venerate saints, especially Mary the Mother of God as the Theotokos, pray for the
dead, and continue the ancient Christian practice of monasticism. Some, if not all, of these practices are rejected bythe majority of Protestant groups, although they are partly retained in some of the earliest liturgical Protestant
movements, such as the original German form of Lutheranism. They are also retained by some within the Anglican
tradition as Anglicanism is generally considered to be a via media (middle way) between the Roman Catholic and
Protestant traditions. Orthodoxy does not openly promote statuary, although it is not expressly condemned, instead
limiting itself primarily to two-dimensional iconography. The Western theological concepts of original sin,
predestination, purgatory, and particular judgment have had far less influence in Orthodoxy and are generally
rejected by traditional Orthodox theologians.
The Orthodox understand themselves to be the One Holy Catholic and Apostolic Church; the true Church established
by Jesus Christ and placed into the care of the apostles. As almost all other Christian groups are in indirect schism
with the Orthodox Church, mostly as a result of the Great Schism with the Roman Catholic Church at the turn of the
second Christian millennium (prior to the additional schisms of the Protestant Reformation), these other groups are
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Orthodox Church 40
viewed as being Christian, but who in varying degrees lack full theological orthodoxy and orthopraxy. As such, all
groups outside of the Orthodox Church are not seen as being members of the Church proper, but rather separated
brethren who have failed to retain the fullness of the Christian faith and theology, as was given to the apostles by
Jesus Christ. These deviations from orthodoxy have traditionally been called heresy, but due to the term's
immediately pejorative connotations, some prefer the more technical designation of the term heterodoxy.
The Church today
Distribution of Orthodoxy in the world by
country Dominant religion Important minority religion (over
10%)
The various autocephalous and autonomous synods of the Orthodox Church
are distinct in terms of administration and local culture, but for the most
part exist in full communion with one another. The Russian Orthodox
Church Outside Russia (ROCOR) has recently united with the Moscow
Patriarchate (MP); these two branches of the Russian Orthodox Church had
separated from each other in the 1920s due to the subjection of the latter to
the hostile Soviet regime (see Act of Canonical Communion).
Tensions exist in the philosophical differences between those who use theRevised Julian Calendar ("New Calendarists") for calculating the feasts of
the ecclesiastical year and those who continue to use the traditional Julian Calendar ("Old Calendarists"). The
calendar question reflects the dispute between those who wish to synchronize with the modern Gregorian calendar,
which its opponents consider unnecessary and damaging to continuity, and those who wish to maintain the
traditional ecclesiastical calendar (which happens to be based on the Julian calendar), emphasizing that such a major
change in the tradition of the Church may only occur through the convening of an Ecumenical council. The dispute
has led to much acrimony, and sometimes even to violence. Following canonical precepts, some adherents of the Old
Calendar have chosen to abstain from clerical intercommunion with those synods which have embraced the New
Calendar until the conflict is resolved. The monastic communities on Mount Athos have provided the strongest
opposition to the New Calendar, and to modernism in general, while still maintaining communion with their motherchurch.
Some latent discontent between different national churches exists also in part due to different approach towards
ecumenism. While the Ecumenical Patriarch of Constantinople, the Orthodox bishops in North America gathered
into the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA), Romanian bishops, and
others are fairly open to dialog with the Roman Catholic Church, both conservative and moderate Old Calendarists,
many of the monks of Mount Athos, several bishops of Russian, Serbian, and some of Greek and Bulgarian churches
regard ecumenism as compromising essential doctrinal stands in order to accommodate other Christians, and object
to the emphasis on dialogue leading to inter-communion; believing instead that Orthodox must speak the truth with
love, in the hope of leading to the eventual conversion to Orthodoxy of heterodox Christians.
Proponents of ecumenism are currently engaged in discussing key theological differences such as the Filioque, Papal
primacy, and a possible agreement on rapprochement and eventually full communion with the Roman Catholic and
Anglican Churches.
Eastern Orthodox churches in communion
The Orthodox Church is a communion of 14 autocephalous (that is, administratively completely independent) local
churches plus the Orthodox Church in America which is recognized as autocephalous only by the Russian,
Bulgarian, Georgian, Polish, and Czech-Slovak Churches. Each has defined geographical boundaries of its
jurisdiction and is ruled by its Council of Bishops or Synod presided by a senior bishop – its Primate (or First
Hierarch). The Primate may carry the honorary title of Patriarch, Metropolitan (in the Slavic tradition) or Archbishop(in the Greek tradition). Each local church consists of constituent eparchies (or, dioceses) ruled by a bishop. Some
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Orthodox Church 41
churches have given an eparchy or group of eparchies varying degrees of autonomy (self-government). Such
autonomous churches maintain varying levels of dependence on their mother church, usually defined in a Tomos or
other document of autonomy.
Below is a list of the 14 (15) autocephalous churches in their order of precedence (seniority) with constituent
autonomous churches and exarchates. The Liturgical title of the Primate is listed in italics.
1. Ecumenical Patriarchate of Constantinople [87] ( Archbishop of Constantinople-New Rome and Ecumenical Patriarch)
• Autonomous Orthodox Church of Finland [88] ( Archbishop of Karelia and All Finland )
• Autonomous Estonian Apostolic Orthodox Church [89] ( Metropolitan of Tallinn and All Estonia) [Autonomy
not recognized by the Church of Russia]
• Self-governing Orthodox Church of Crete ( Archbishop of Crete)
• Self-governing Monastic Community of Mount Athos
• Exarchate of Patmos ( Patriarchal Exarch of Patmos)
• Greek Orthodox Archdiocese of Thyateira and Great Britain [90] ( Archbishop of Thyateira and Great Britain)
• Greek Orthodox Archdiocese of Italy and Malta [91] (Orthodox Archbishop of Italy and Malta and Exarch of
Southern Europe)
• Greek Orthodox Archdiocese of America [92] ( Archbishop of America)
• Greek Orthodox Archdiocese of Australia [93] ( Archbishop of Australia)
• Exarchate of the Philippines [94] ( Exarch of Philippines)
• Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe [95] ( Archbishop of
Komana)
2. Orthodox Church of Alexandria [96] ( Pope and Patriarch of the great city of Alexandria, Libya, Pentapolis,
Ethiopia, all Egypt, and all Africa)
3. Orthodox Church of Antioch [97] ( Patriarch of Antioch and all the East )
• Self-governing Antiochian Orthodox Christian Archdiocese of North America [98] ( Archbishop of New York
and Metropolitan of All North America)
4. Orthodox Church of Jerusalem [99] ( Patriarch of the Holy City of Jerusalem and all Palestine, and of Syria,
Arabia, beyond the Jordan River, Cana of Galilee, and Sacred Zion)
• Autonomous Church of Mount Sinai [100] ( Archbishop of Choreb, Sinai, and Raitha)
5. Orthodox Church of Russia [101] ( Patriarch of Moscow and all Russia)
• Autonomous Orthodox Church of Japan [102] ( Archbishop of Tokyo and Metropolitan of All Japan)
• Autonomous Orthodox Church of China (defunct )
• Autonomous Orthodox Church of Ukraine [103] ( Metropolitan of Kiev and all Ukraine)
• Self-governing Orthodox Church of Moldova [104] ( Metropolitan of Chisinau and all Moldova)
• Self-governing Orthodox Church of Latvia [105] ( Metropolitan of Riga and all Latvia)• Self-governing Estonian Orthodox Church [106] ( Metropolitan of Tallinn and all Estonia) [Autonomy not
recognized by the Ecumenical Patriarchate]
• Self-governing Russian Orthodox Church Outside Russia [107] ( Metropolitan of Eastern America and New
York, First Hierarch of the Russian church abroad )
• Exarchate of Belarus ( Metropolitan of Minsk and Slutsk, Patriarchal Exarch of All Belarus)
6. Orthodox Church of Serbia [108] ( Archbishop of Peć, Metropolitan of Belgrade and Karlovci, Patriarch of the
Serbs)
• Autonomous Archdiocese of Ohrid [109] ( Archbishop of Ohrid and Metropolitan of Skopje)
7. Orthodox Church of Romania [110] ( Archbishop of Bucharest, Metropolitan of Ungro-Valachia, and Patriarch
of All Romania)
• Self-governing Metropolis of Bessarabia [111] (autonomy not recognized by the Church of Russia)
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Orthodox Church 42
8. Orthodox Church of Bulgaria [1] ( Metropolitan of Sofia and Patriarch of All Bulgaria)
9. Orthodox Church of Georgia [112] ( Archbishop of Tbilisi and Mshketi, Patriarch and Catholicos of all Georgia)
10. Orthodox Church of Cyprus [113] ( Archbishop of New Justiniana and all Cyprus)
11. Orthodox Church of Greece [114] ( Archbishop of Athens and all Greece)
12. Orthodox Church of Poland [115] ( Metropolitan of Warsaw and all Poland )
13. Orthodox Church of Albania [116] ( Archbishop of Tirana and all Albania)
14. Orthodox Church of the Czech lands and Slovakia [117] [118] ( Archbishop of Prague, the Metropolitan of
Czech lands and Slovakia or the Archbishop of Presov, the Metropolitan of Czech lands and Slovakia)
Some Orthodox do not acknowledge the following Church as autonomous & autocephalous:
15. Orthodox Church in America [119] ( Archbishop of Washington, Metropolitan of All America and Canada)
[Autonomy not recognized by the Ecumenical Patriarchate and most churches of the Eastern communion]
Note, that the Russian Church recognized a different order of seniority, in which the Georgian church comes after
the Church of Russia and the Albanian Church – after the Church of Greece.
Orthodox Churches and communities not in communion with others
The following is list of some of the organizations that use the term "Orthodox" in their name but do not maintaincommunion with any of the 14 (15) autocephalous churches and thus are not typically considered part of the
Orthodox Christian communion.
Old Calendarists are groups that do not maintain communion with the 14 (15) autocephalous churches as a result of
the use of the Revised Julian Calendar.
• Church of the Genuine Orthodox Christians of Greece, so-called "Matthewites"
• Church of the Genuine Orthodox Christians of Greece, so-called "Florinites"
• Orthodox Church of Greece (Holy Synod in Resistance) [120], so-called "Cyprianites"
• Old Calendar Romanian Orthodox Church [121]
• Old Calendar Bulgarian Orthodox Church [122]• Russian Orthodox Church in America [123]
Old Believers are groups that do not accept liturgical reforms carried out in the Russian Orthodox Church by
Patriarch Nikon in the 17th century.
• Russian Orthodox Old-Rite Church [124] (Belokrinitskaya Hierarchy)
• Lipovan Orthodox Old-Rite Church (Belokrinitskaya Hierarchy)
• Russian Old-Orthodox Church [125] (Novozybkovskaya Hierarchy)
• Pomorian Old-Orthodox Church (Pomortsy)
Episcopi vagantes are entities that have carried out episcopal consecrations outside of the norms of canon law or
whose bishops have been excommunicated by one of the 14 (15) autocephalous churches.
• Belarusian Autocephalous Orthodox Church
• Bulgarian Alternative Synod
• Holy Orthodox Church in North America
• Macedonian Orthodox Church [126]
• Montenegrin Orthodox Church [127]
• Orthodox Church in Italy [128]
• Russian True Orthodox Church [129]
• Turkish Orthodox Church
• Ukrainian Orthodox Church (Kiev Patriarchate) [130]
• Ukrainian Autocephalous Orthodox Church [131]
• Ukrainian Autocephalous Orthodox Church Canonical [132]
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Orthodox Church 43
Defunct churches
• Croatian Orthodox Church
• Chinese Orthodox Church
Gallery
Tbilisi Sameba Cathedral
A Georgian Orthodox
church in Tbilisi
The Alexander Nevsky
Cathedral in Sofia,
Bulgaria.
The Saint
Sophia
Cathedral in
Kiev, Ukraine.
The
Dormition of
the Theotokos
Cathedral in
Cluj-Napoca,
Romania.
The Orthodox
Cathedral in
Łódź was
built through
the
contributionsof the city's
mercantilist
elite as well as
the Tsar of
Russia.
A wooden miracle of
Kizhi, part of an
ensemble[133]
of
wooden churches, chapels
and houses. It is one of
the most popular tourist
destinations in Russia and
an UNESCO World
Heritage Site.
Tokyo Resurrection
Cathedral (Japanese:
Nicorai-do, after Nikolai
of Japan).
A wing of
Catherine
Palace in
Tsarskoye
Selo houses
a private
Orthodox
chapel of the
Russian
tsars.
The Orthodox Church in
Białowieża, Poland, on
the edge of the
Białowieża Primaeval
Forest.
Church of the
Intercession
on the Nerl
(1165), one of
the most
famous
Russian
medieval
churches. Part
of the White
Monuments of
Vladimir andSuzdal site, on
the UN World
Heritage List.
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Orthodox Church 44
Orthodox churches are
common in Alaska,
particularly in the
southern and southwest
portions of the state.
Serbian Orthodox
monastery Visoki Dečani,
UNESCO, Serbia/
Kosovo, XIV century
Svetitskhoveli Cathedral
A Georgian Orthodox
church in Mtskheta
Georgia Between 1010
and 1029.It is one of the
most popular tourist
destinations in Georgia
and an UNESCO World
Heritage Site.
Saint Panteleimon, an
Orthodox church in
Ohrid, Macedonia, a
UNESCO protected
city.
Orthodox church in
Vladikavkaz, North
Ossetia-Alania
(Russia)
See also
• List of Orthodox Churches
• List of Christian denominations
• List of Christian denominations by number of members
• Caesaropapism
• Catholic – Orthodox theological differences
• Eastern Catholic Churches
• East – West Schism
• List of Autocephalous and Autonomous Orthodox Churches
• Orthodox liturgical calendar
• Emanation (Eastern Orthodox Christianity)
• Greek Orthodox Church
• History of Christianity
• History of the Orthodox Church
• History of Europe
• History of the Balkans
• History of the Middle East
• Oriental Orthodoxy
• Poustinia
• Western Rite Orthodoxy
Sources
• The Orthodox Church. Ware, Timothy. Penguin Books, 1997. (ISBN 0-14-014656-3)
• The Orthodox Church; 455 Questions— and Answers. Harakas, Stanley H. Light and Life Publishing Company,
1988. (ISBN 0-937032-56-5)
External links
• The Orthodox Study Bible [134]
• An Online Orthodox Catechism [135] published by the Russian Orthodox Church
• OrthodoxWiki
• Comprehensive list of seminaries at OrthodoxWiki
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Orthodox Church 45
• Timeline of Church History
• Prerogatives of the Ecumenical Patriarchate
• Church Jurisdictions (Orthodox) [136] at the Open Directory Project
• Holy Cross Hellenic College [137] Holy Cross Greek Orthodox School of Theology
• Church today [138]
• The Idea of Primacy in Orthodox Ecclesiology [139]
• Canon 28 and Eastern Papalism: Cause or Effect? [140]
• IV Pre-Conciliar Pan-Orthodox Conference [141]
• Ecumenical Patriarchate: American ‘Diaspora’ must submit to Mother Church [142] March 18, 2009
• Byzantine Church today [143]
• Prologue from Ohrid – (Saints of the Orthodox Church Calendar) [144]
References
[1] The Orthodox Church considers itself to be both orthodox and catholic. In earlier and patristic usage, the Church usually ref erred to herself as
the "Catholic Church" The encyclopedia of Christianity (http://books. google. com/books?id=7ly4DgtT3LkC&pg=PA867&dq=&
lr=#v=onepage&q="Catholic Church was the name preferred by the older councils"&f=false) ISBN 978-90-04-12654-1 The Confession of the Orthodox Patriarch Dositheus of Jerusalem (http://books. google. com/books?id=saFgJRjaPwcC&pg=PA486&dq=Confession+
Dositheus+OR+Dositheos+"Catholic+Church"&lr=#v=onepage&q=Confession Dositheus OR Dositheos "Catholic Church"&f=false)
ISBN 978-0-8042-0526-9 whose faith was the "Orthodox faith". Such usage is still reflected today in the Orthodox liturgy, e.g. "unite them to
your Holy, Catholic and Apostolic Church" (from the litany of the catechumens, Liturgy of St. John Chrysostom). Current convention
however, favors the name "Orthodox Church", perhaps partly to avoid confusion with the Roman Catholic Church, especially its Eastern rites.
But, especially in official contexts, the Orthodox Church continues to use the title "Catholic Church", and Orthodox authorities such as Saint
Raphael of Brooklyn have asserted that the full name of the church includes the term "Catholic" as in "Holy Orthodox Catholic Apostolic
Church" (http://books. google. com/books?id=oeKOUb6OcG4C&pg=PA101&dq= "The+Church+of+the+East+has+never+from+the+
first+been+known+ by+any+other+name+than+Catholic,+nor+has+she+set+aside+this+title+in+any+official+document. "&lr=).
The Church is referred to as the "Orthodox Catholic Church" in official church documents and some books. (http://doepa. org/
about_orthodoxy. html) (http://www. orthodoxdelmarva. org/about_orthodoxy. html) (http://www. psromanianchurch. com/
about_orthodoxy. html) (http://www. stvladimirs. net/) (http://www. forministry. com/USPAGOARCHCGOC/ElderAimilianos/) (http://
www. theotokos-lif egiving-spring. org/orthodoxy. htm) (http://www. archangelsbooks. com/orthofaith. asp) (http://www. forgodiswithus.
org/) (http://www. orthodoxynewcastle. org/) (http://www. orthodoxlife. net/easternchurch/theorthochurch. html) (http://www.
stgeorgetoledo. org/ vsItemDisplay. dsp&objectID=3720668E-D9C5-4104-912DC29B0DFB6E5D&method=display) (http://saratoga.
serbian-church. net/orthodoxy-0) (http://www. stmaryofegypt. org/info/orthodoxy. htm) (http://www. haoca. org/) (http://www. kosovo.
net/orthodoxy. html) (http://www. stpaulsirvine. org/html/FAQs. html) (http://www. royaweb. org/content. asp?contentid=826) (http://
stmarypawtucket. org/antioch. php) (http://orthodoxinfo. com/general/orthodoxy. aspx) (http://www. spcportal. org/index. php?pg=454&
lang=en) (http://www. orthodox. or. th/index. php?content=orthodoxy&lang=en) (http://www. britannica. com/EBchecked/topic/177174/
Eastern-Orthodoxy) (http://books. google. com/books?id=XRkfKdho-5cC&pg=PT288&dq=eastern+"Orthodox+Catholic+Church"&
lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1950&as_maxm_is=0&as_maxy_is=&as_brr=0) (http://books. google. com/
books?id=OdKCVjCschMC&pg=PA76&dq=eastern+"Orthodox+ Catholic+Church"&lr=&as_drrb_is=b&as_minm_is=0&
as_miny_is=1950&as_maxm_is=0&as_maxy_is=&as_brr=0) (http://books. google. com/books?id=ZP_f9icf2roC&pg=PA309&
dq=eastern+"Orthodox+Catholic+Church"+official&lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1950&as_maxm_is=0&
as_maxy_is=&as_brr=0) (http://books.
google.
com/books?id=_F5yntZocGIC&pg=PA8&dq=eastern+"official"+OR+"officially"+"Orthodox+Catholic+Church"&lr=&as_brr=0) (http://books. google. com/books?id=ARbQ8I7ZOjkC&pg=PA79&dq=eastern+
"Orthodox+Catholic+Church"+official&lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1950&as_maxm_is=0&as_maxy_is=&
as_brr=0) (http://books. google. ro/books?as_q=&num=10&lr=&btnG=CÄ utare+Google&as_epq=Rudder+of+the+Orthodox+
Catholic+Church&as_oq=&as_eq=&as_brr=0&as_pt=ALLTYPES&lr=&as_vt=Rudder+of+the+Orthodox+Catholic+Church&
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[2] Our Church is also spoken of as the "Eastern Church" to distinguish it from the Churches of the West. "Eastern" is used to indicate that in the
first millennium the influence of our Church was concentrated in the eastern part of the Christian world and to show that a very large number
of our membership is of other than Greek national origin. Thus, Orthodox Christians throughout the world use various ethnic or national
titles: "Greek", "Russian", "Serbian", "Romanian", "Ukrainian", "Bulgarian", "Antiochian", "Albanian", "Carpatho-Russian", or more
inclusively, as "Eastern Orthodox" ( Rev. Alciviadis C. Calivas, Th.D. "The Greek (Eastern) Orthodox Church. What's in our name?"). (http:/
/www. goarch. org/ourfaith/ourfaith7061)
[3] "http://www. goarch. org/ourfaith/ourfaith7114"; Deification". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York:
Oxford University Press. 2005
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[49] Mgr. Athenagoras Peckstadt, Bishop of Sinope (2005-05-18). "Marriage, Divorce and Remarriage in the Orthodox Church: Economia and
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[50] "A Perspective on Divorce Among Greek Orthodox Couples." (http://www. helleniccomserve. com/divorceperspective. html). . Retrieved
2008-02-12. quote|One cannot arrive at a divorce rate [for Orthodox faithful] from the Archdiocesan published statistics because they ... do not
track the number of civil divorces.
[51] Wedding Ceremony (http://www. orthodoxphotos. com/readings/beginning/wedding. shtml)
[52] Statement of Orthodox Christian Bishops http://saintandrew. net/documents/FINALOrthodoxBishopsProp8Statement. pdf [53] OCA Reaffirms SCOBA Statement in Wake of Massachusetts Same-Sex Marriage Ruling http://www. oca. org/news/590
[54] Karras, Valerie A. (June 2004). "Female Deacons in the Byzantine Church". Church History 73 (2): 272 – 316. ISSN 0009-6407.
[55] The Early Church, Henry Chadwick, p. 34
[56] The Orthodox Church. Ware, Timothy. Penguin Books, 1997. (ISBN 0-14-014656-3)
[57] The Spirituallity of the Christian East: A systematic handbook by Thomas Spidlik, Cistercian Publications Inc Kalamazoo Michigan 1986
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[58] The First Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch. org/ourfaith/ourfaith8062)
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[60] The Third Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch. org/ourfaith/ourfaith8066)
[61] The Fourth Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch. org/ourfaith/ourfaith8067)
[62] The Fifth Ecumenical Council — Greek Orthodox Archdiocese of America (http://www. goarch. org/ourfaith/ourfaith8068)
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[65] Hagia Sophia (http://archnet. org/library/sites/one-site. jsp?site_id=2966)
[66] A. Avenarius. Christianity in 9th-century Rus. // Beitruge zur byzantinischen Geschichte im 9.-11. Jahrhundert. Prague: V. Vavrinek, 1978.
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[67] Columbia Encyclopedia, Sixth Edition. 2001 – 05, s.v. "Cyril and Methodius, Saints"; Encyclopedia Britannica, Encyclopedia Britannica
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[69] Columbia Encyclopedia, Sixth Edition. 2001 – 05, s.v. "Cyril and Methodius, Saints"
[70] Orthodox Church in the Philippines – East-West Schism 01 (http://www. orthodox. org. ph/content/view/211/50/)
[71] Pope Innocent III, Letters, 126 (http://www. fordham. edu/halsall/source/1204innocent. html) (given July 12, 1205, and addressed to the
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Modified. Original translation by J. Brundage.
[72] 1979 The Horses of San Marco Thames and Hudson an English translation of a 1977 Venetian city government publication p191
[73] "Continuing the dialogue of Love: Orthodox-Catholic relations in 2004" (http://www. orthodoxytoday. org/articles4/CarlsonUnity. php)
[74] "RUSSIAN DESTINIES", by Fr. Andrew Phillips, "Orthodox England", 4/17 July 2005 (http://www. orthodoxengland. btinternet. co. uk/
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[75] Aleksandr Solzhenitsyn, Two Hundred Years Together. 2002
[76] President of Lithuania: Prisoner of the Gulag a Biography of Aleksandras Stulginskis by Afonsas Eidintas Genocide and Research Center of
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President of the Revolutionary War Soviet: "We are surrounded by the greens (we pack it to them), we will move only about 10 – 20 versty andwe will choke by hand the bourgeoisie, the clergy and the landowners. There will be an award of 100,000 rubles for each one hanged." He was
speaking about the future actions in the countries neighboring Russia.
[77] Christ Is Calling You: A Course in Catacomb Pastorship by Father George Calciu Published by Saint Hermans Press April 1997 ISBN
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[78] Article 52 of the 1977 Constitution of the USSR
[79] Timothy Ware. The Orthodox Church. Penguin Books, 1993, page 147
[80] Sermons to young people by Father George Calciu-Dumitreasa. Given at the Chapel of the Romanian Orthodox Church Seminary, The
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[81] Father Arseny 1893 – 1973 Priest, Prisoner, Spiritual Father. Introduction pg. vi – 1. St Vladimir's Seminary Press ISBN 0-88141-180-9
[82] Sullivan, Patricia. Anti-Communist Priest Gheorghe Calciu-Dumitreasa (http://www. washingtonpost. com/wp-dyn/content/article/2006/
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[111] http://www. mitropoliabasarabiei. ro/
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[113] http://www. churchofcyprus. org. cy/
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Orthodox Church 49
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Article Sources and Contributors 50
Article Sources and ContributorsBulgarian Orthodox Church Source: http://en.wikipedia.org/w/index.php?oldid=363257560 Contributors: 16@r, A2Kafir, Alexyalex, Alphax, Andrew c, Apcbg, Aram33, Avala, Bggoldie,Biruitorul, Bollweevil, Charles Matthews, Choster, Chris the speller, CommonsDelinker, Cplakidas, CristianChirita, Cyrius, DStoykov, Davidcannon, Drieakko, Duja, Emanju, Enric Naval,Equitor, Eu.stefan, Ev, Flauto Dolce, FunkyFly, Future Perfect at Sunrise, Ghirlandajo, Gligan, Gr8opinionater, Greenshed, Hajenso, Hectorian, Homey1kanobe, Irpen, Ivanov id, Jackanapes,Jayhawk7, Jingiby, Kostja, Lacrimosus, Latinitas, Laveol, Leewonbum, Liftarn, Machita, Man vyi, Marek69, Michal Nebyla, MishaPan, Mitkouwcad, Moosh88, Mr. Neutron, MrPanyGoff,Nick22aku, Orthodoxsicily, Parkwells, PaxEquilibrium, Preslav, Psy guy, RekishiEJ, Roamataa, SOMNIVM, Sardanaphalus, Sensor, SigPig, Snocrates, Svik, TodorBozhinov, Troy 07,Twittenham, VMORO, Vanjagenije, Vera from upstairs, VirtualDelight, Vmanoussos, Woohookitty, Пакко, 87 anonymous edits
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Frsymeon, FunkMonk, FunkyFly, Future Perfect at Sunrise, GHe, GK1973, Gabbe, Gabr-el, Gabrielthursday, GaelicWizard, Gaius Cornelius, Gary D, Garzo, Gathert, Gegelia, Geller04,GeneralBelly, George Al-Shami, Geotheone101, Gerbrant, Ghaly, Ghirlandajo, Gia gia, Gilgamesh he, Gilliam, Gimmetrow, Giraffedata, Glenn, Gligan, Godardesque, Goldfritha, GoodOlfactory, Goodlistener, Gordythomas, Gr8Lakes, Gr8opinionater, Graham87, Gramaic, Greek-God29, Greencw, Grekodude33, Greldon, Grover cleveland, Gryffindor, Gtg204y, Gurch, GuyPeters, Guðsþegn, Gvcwing12, HVH, Hagerman, Haham hanuka, Hairygorillaz, Hajor, Haldraper, Hannes Hirzel, Happenstance, Happyman22, Harkenbane, Haukurth, Hayesstw, Hectorian,Helleniko, Hielg, Homagetocatalonia, Hut 8.5, I dream of horses, Iberieli, IceUnshattered, Iceberg3k, Idolcrash, Igor, Igorwindsor, Illyria05, Ilvar, Imanaya, Indefinitevirtue, InfernoXV, Instinct,Iosd, Iridescent, Irishguy, Irpen, Isatay, Issagm, Itai, Itinerant1, IvanP, J.H, J.delanoy, J04n, JALatimer, JFHJr, JHCC, JNW, JW1805, JaGa, Jackel, Jalcog, JamesFox, JamesTeterenko,Jamesbrown73, Jamesontai, Janamills, Jaraalbe, Jayden54, Jayetheartist, Jayjg, JaymzRR, Jbarta, Jc3schmi, Jcg0176, Jdb1972, JeremyA, Jerodgers1, Jerosenb, Jesster79, Jesus121, Jezzabr,Jgofborg, Jimena1, Jjcate, Jklin, Jobba, Joel Bastedo, John J. Bulten, John robinson, JohnGH, JohnJohn, Johnbod, Johnman239, Jonathan Tweet, Jonjames1986, Jonnynut, Jose77, Joseph Solis inAustralia, JoshMahar, JoshuaSlanders, Joy, Jtkiefer, Judicatus, Jujutacular, Juraj cisarik, Juro, Jusdafax, K kokkinos, K. 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Image Sources, Licenses and ContributorsFile:Coat of arms of Bulgaria.svg Source: http://en.wikipedia.org/w/index.php?title=File:Coat_of_arms_of_Bulgaria.svg License: unknown Contributors: User:Пакко
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Suceveanu. Original uploader was Cezarika1 at ro.wikipedia.
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Image:CJROothodox.jpg Source: http://en.wikipedia.org/w/index.php?title=File:CJROothodox.jpg License: GNU Free Documentation License Contributors: Dahn, Danutz, Defrenrokorit,Man vyi, Roamata, Szajci
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Image Sources, Licenses and Contributors 52
Image:Kiji Enclos paroissial.JPG Source: http://en.wikipedia.org/w/index.php?title=File:Kiji_Enclos_paroissial.JPG License: GNU Free Documentation License Contributors: Gérard Janot,Kurpfalzbilder.de, Maximaximax
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File:Magic Sankt Petersburg - Puschkin - Katharina's Palace 2.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Magic_Sankt_Petersburg_-_Puschkin_-_Katharina's_Palace_2.jpg License: Creative Commons Attribution-Sharealike 3.0 Contributors: User:Hamlet53
File:Cerkiew prawosławna w Białowieży 02.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Cerkiew_prawosławna_w_Białowieży_02.jpg License: Creative CommonsAttribution-Sharealike 2.5 Contributors: User:Pimke
Image:Bogolyubovo.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Bogolyubovo.jpg License: unknown Contributors: Ghirlandajo, KTo288, Lodo27, Simm
File:Alaska Russian Orthodox Church.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Alaska_Russian_Orthodox_Church.jpg License: Creative Commons Attribution 2.0 Contributors: James Brooks
File:Eglise du monastère de Visoki Dečani.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Eglise_du_monastère_de_Visoki_Dečani.jpg License: Public Domain Contributors:importé par depuis le site (photo de Igor Jeremić
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License 53
License
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