What is today known as the Orthodox Church developed historically from the church of the Eastern Roman or Byzantine Empire. Because of this, the main influence upon Orthodoxy has been that of Greece. The Orthodox world first became limited on its Eastern side as a consequence of the Monophysite and Nestorian schisms during the 5th and 6th centuries. As a result, the "patriarchs" of Alexandria and Antioch were greatly reduced in numbers and importance. It should be noted that the Monophysite Churches such as the Syrian Jacobite, the Coptic, and the Ethiopian, also call themselves by the title "Orthodox." Then, from the 9th century onwards, there came an increasing estrangement between the two great "sees, of Rome and Constantinople. This eventually led to an open and lasting schism.

The final breach between the Greek and Latin groups is usually assigned to the year 1045. A great missionary advance was inaugurated in the middle of the 9th century. Bulgaria, Serbia, and subsequently Russia were converted to the Orthodox faith, largely through the efforts of Byzantine missionaries. In due course, these Slavic countries acquired national Churches of their own, independent of the Mother Church of Constantinople. However, the Ecumenical Patriarch in Constantinople continues to retain his honorary primacy.

The Orthodox Church claims an unbroken continuity with the teachings and practices of the earlier church of which it was a part. These teachings and practices were developed by creeds. The Orthodox Church likes to affirm herself as the guardian of the true faith, the faith of the early fathers of the church and of the ecumenical councils. The written witness was given to a community which had been founded by the apostles, and it is claimed that this community had received the same Spirit as the apostles.

According to the Orthodox Church, the common faith of the Church is taken from two sources of revelation: (1) The Bible, (2) Traditions - what they say has been understood and interpreted through their hierarchy, either assembled in Synods, or by themselves teaching each the same doctrine. The basis of dogmatic instructions are the dogmatic decisions of the Ecumenical Councils. In the Orthodox Church, theology and mysticism mutually support and supplement each other. One is impossible without the other.

Transformation is achieved by dying and rising with Christ in baptism. This is conferred on infants in the form of a triple immersion in the water as the names of the three Persons are invoked. It is taught that the seal of the Spirit is received in confirmation. The Church believes that baptism and confirmation belong together and are conferred at the same time.

They believe one becomes a member of the actual body of Christ in the Eucharist. This "Supper" can only be presided over by one person, the priest. It is generally celebrated only four or five times a year.

The doctrine of original sin is interpreted to mean that countless generations of men have been affected by the consequences of Adam's sin. A man, though, is not personally guilty because of this original fault. Redemption, which God granted in Jesus Christ, is available through the church and by means of the church.

Icons are objects of veneration and honor but not of real worship. Some of the icons have been regarded as miraculous and this exception status has been recognized as such by the church. Special feasts commemorating them have been instituted. There are prayers made to saints and they are asked to intercede before God. The Orthodox Church rejects the doctrine of purgatory. There is the practice of praying for the dead. The church does not accept the Immaculate Conception or the doctrine of the Assumption of Mary. She is exalted as the Mother of God and is called on to make intercession with the Son and with God Himself.

The second chain binding the self-governing Churches into one is the common principles of government. These principles are supported by the holy canons, among whom the most important is one entitled Nomocanon by Photius. This canon was sanctioned in 920 by a great Council in Constantinople, and was proclaimed as having authority over all the Eastern Church. Orthodox believes in the hierarchy structure of the church, apostolic succession, the episcopate, and the priesthood. The words of Peter in Matthew 16 are not considered related exclusively to the bishops of Rome as the Roman Catholic Church does. They teach that all who imitate Peter and make the same confession inherit the promise.

Any service can be performed in any language, not just in Latin as the Roman Catholic Church required. Preaching of the Divine Word, for the explanation and imparting of Christian truth, which was anciently an inseparable part of public worship, has now almost disappeared. The veneration of icons plays a notable part in Orthodox worship. Prayers to the Mother of God and the Saints are common in a worship service or liturgy, as it is called. The music of the church is only vocal. Instrumental music and graven images are forbidden.

The Orthodox Church accepts seven sacraments: baptism, chrismatation (similar to confirmation), the Eucharist, repentance or confession, holy orders, marriage, and anointing of the sick. The Orthodox Church summons all believers to a return to the faith of the Apostles, the Fathers, and the Ecumenical Counsels, which they claims to have preserved in its fullness.

Why do you believe what you believe about Jesus Christ, about salvation in Him, and about His church? Why are you a member of the Orthodox Church or some other religious group? By what authority are you being guided?

The fundamental principle followed by members of the church of Christ is that Jesus Christ is our only authority. The Bible demands that we should have divine authority for everything we do in service to God. It is important and fundamental that we know the meaning of authority in religion. You are urged to carefully examine all of our beliefs and practices so that you can determine whether or not we have divine authority for them. We ask you read very carefully Matthew 21:23-27.

Does the Orthodox Church come from heaven of men? Does the church of Christ come from heaven or men? Dear friend, because of the differences between them, the logical conclusion is that either both come from men, or one comes from men and the other comes from heaven. It is important that we discover which it might be.

In the churches of Christ, there is a desire to continually examine doctrine and actions to see if they come from men or from heaven. When it is found that the source is man-made, we make every possible effort to bring that doctrine or that practice into line with the authority of Jesus and the Bible. We seek to make sure that we believe, worship, and practice like the church we read about in the New Testament.

Jesus said, "1 will build My church " (Matthew 16:18). There are two points from this short phrase. First, it is to be in the future from when it was said. Second, it will belong to Christ. Later in the New Testament, we read that the church began on the day of Pentecost after the resurrection and the ascension of Christ.

Through the apostles' teaching as they were inspired by the Holy Spirit, this church continued to develop and grow in the first century. By the end of New Testament times, the Bible was completed and was the divine model of that church. They practiced "one Lord, one faith, one baptism" (Ephesians 4:4-6). Since those first centuries, many men have changed and distorted the church begun by Jesus and His apostles. Which church accepts only the teachings of Jesus and the apostles given in the Bible?

Membership depends on Fatherhood. The church is "the house of God" (1 Timothy 3:15). This is a way to say the "family of God." To be a member of His family, we have to be born into it. This birth is accomplished through water and Spirit (John 3:5) and is what happens at the time of a believers' baptism (Romans 6:3-5). The Father accepts us into His church when we fulfill the conditions of the new birth. This obedient faith becomes the means of eternal salvation with God. Two Scriptures from the Holy Book are important here:

'He (Christ) became the source of eternal salvation for all who obey Him" (Hebrews 5:9).

'You are sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ" (Galatians 3:26-27).

This membership into the church of Christ is only made possible by God. It has nothing to do with man's acceptance. God adds the saved to that group which has gladly accepted only the authority of Jesus and His apostles as given in the Bible (Acts 2:47). Faith comes from hearing the word (Romans 10:17). Faith leads to obedience to what is read.

Membership in the church of Christ, then, is a response of faith to the authority of Christ who instructed such believers to repent (change their way of living), and be baptized (immersed in water) for the forgiveness (remission) of their sins.

Another remarkable characteristic of the church in the Bible is that every local group of believers was totally autonomous. This is the only government of the church found in the New Testament.

The Bible also defines the way that the local body of believers are to be organized, with pastors (elders), deacons, teachers, and evangelists (Ephesians 4:11; 1 Timothy 3:1-13; Titus 1:5-9). In the church of Christ there is no distinction between a group called the "clergy" and another called the "laity."

In the New Testament church of Christ the baptized believers "devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer" (Acts 2:42). The worship of the church is a balance of word and praise.

Preaching is a fundamental need (Romans 10:14). Prayer is needed constantly. Singing is a type of praise told about in the Holy Scriptures. The Communion (Lord's Supper) is regularly observed. It is symbolic of the body and blood of Jesus who died one time for all on the cross. In the churches of Christ, the Lord's Supper (Communion) is observed each Sunday, or first day of the week; as is told in the Holy Scriptures (Acts 20:7; 1 Corinthians 11:17-21; 16:1-2). This Lord's Supper will be shared by God's people until the Son returns to take His bride, the church, to heaven with Him.

The weekly assembly of the church is considered to be an appropriate time, according to I Corinthians 16:1-2, to receive an offering from the members to the work of the church. There is no set amount which each member must give, but the principles of joy and freedom are encouraged. The apostles' teachings about the offering do not allow for public sales, tickets sold for entertainment, or other means of raising money as the way to support the church of our Lord. The money is to be given by the members not the people of the world.

The meetings of the church of Christ provide opportunities for mutual encouragement, for study of the Holy Scriptures, for sharing the Lord's Supper, and for praise of the Father, Son, and Holy Spirit. This is what the church of Christ continues to do today. This does not mean that there is no private Bible Study and worship on a daily basis.

Q. What are some examples of this?

A. There are many ways that are evident. First, consider the question of the baptism of babies. The form of baptism in the Orthodox Church is foreign to the New Testament. Only those who could "believe" and "repent" were baptized. Babies cannot believe nor repent. The churches of Christ only baptize those who are old enough to believe and repent.

Another example is that of the organization of the church. The Orthodox Church has been influenced by the decisions of several councils which finally lead to the modern structure of a hierarchical system. Though it does not terminate with a "pope" as does the Roman Catholic Church. It does have regional or national "popes" with the Patriarch of Constantinople having honorary primacy. This system is nowhere to be found in the Bible. The church of Christ only accepts the organization given in the Scriptures.

Q. Why does it seem in the church of Christ that Mary, the mother of Jesus has an inferior role?

A. Mary does not have an inferior role to that which the Scriptures give her. She was a blessed woman to have been chosen to be the mother of the Son of God. All generations have spoken of her as such. Other than being the physical mother of Jesus, however, she was only a disciple as were others who came to accept Jesus as the Messiah. The Bible never says Mary was without sin. No miracles were ever associated with her, and there is no biblical indication of an "earthly assumption" without death at the and of her life on earth. Any teachings that places Mary in these roles are a result of "tradition" and not based on the Holy Scriptures. This is a good example of the different practices that develop when on the one hand only the Bible serves as authority, and on the other hand when "tradition" is allowed to develop doctrinal systems.

A. Although the differences of organization and worship are important, that which has the most serious consequences is the question of how and when we become a child of God. It is the question of how and when we are saved.

In a sense the Orthodox church does not really answer the question, "How do I Become a Christian?" They assume that your infant baptism and your allowance to the Holy Communion makes you a member of that church. It is hardly ever a question of personal choice, but more the consequences of cultural and national circumstances. This is very different from the concept taught in the Bible. In contrast, the church of Christ knows that the believer must take seriously the thought of John 3:16, "...that whoever believes in Him should not perish but have eternal life." this thought continues to the next logical step to some of the last words of Jesus on earth, "... whoever believes and is baptized will be saved." (Mark 16:16).

The reason for this process from belief to baptism is that the individual is called to make a personal choice for their own life. When some believers asked Peter, "...what should we do?" he told them to, "Repent and be baptized", every one of you, in the name of Jesus Christ for the forgiveness of sins and you will receive the gift of the Holy Spirit" (Acts 2:37-38). There is absolutely no mention in the Holy Scriptures about baptism/confirmation of babies as a means of salvation for them.

Q. In view of what you have learned, what then should a believing Orthodox member do?

A. He should first be thankful for every spiritual influence which has brought him to this level of his faith. Truth remains truth wherever it is found. However, truth has become useless if the believer does not act upon what God has revealed to him through the Bible.

Repentance is a decision to turn from old ways which do not have God's approval, and to turn to those things which please the Father. For some Orthodox members who are deeply rooted in their families' and national culture, this decision may be very difficult because of the pressure of family and friends. God's promises to those who are obedient to Him, makes the effort worthwhile.

With the decision to turn from "tradition" to the "truth" of the word, the command is to be baptized for the forgiveness of sins and to receive the gift of the Holy Spirit. When one does this, believing the promise of God that He will adopt him as His child, the Christian has the help of the indwelling Holy Spirit to overcome all pressures.

Once a baptized person has obeyed the death, burial, and resurrection of Jesus, he will seek out a body of believers who are organized and who worship according to the New Testament. If the group is faithful to the divine pattern given in the New Testament, it will be the church of Christ. If no such group is found, the Christian will know that they have the duty to begin the church of Christ in their own home, as long as they continue to follow only those things taught in the Bible.