St. Innocent of Irkutsk
Saint Innocent of Irkutsk (born Ivan Kulczycki) was born around 1680 in the Chernihiv region of Russia. He studied at the Kyiv Spiritual Academy. In 1710, he took monastic vows and later served as prefect and professor of theology at the Moscow Slavonic-Greek-Latin Academy. By 1719, St. Innocent had moved to the St. Petersburg Alexander Nevsky Lavra, where he became the chief naval chaplain. In 1720, he also became vice-regent for the Lavra (monastery).
On February 14, 1721, Hieromonk Innocent was consecrated as Bishop of Pereyaslavl, a Kyivan Rus (Ukraine) principality, and assigned to the Peking Spiritual Mission in China. However, the Chinese authorities denied him entry due to misrepresenting him as “a great lord.” As a result, the saint spent three years near the Chinese border, enduring hardships due to civil unrest.
In 1727, the Most Holy Synod appointed St. Innocent as Bishop of Irkutsk and Nerchinsk, Russia, placing him in charge of the dioceses. Due to an oversight, he received no funding, leaving him to live in extreme poverty. He worked diligently to organize the dioceses and improve their spiritual lives. His many sermons, pastoral letters, and directives serve as evidence of his efforts.
St. Innocent of Alaska
Most people know that our cathedral is named after St. Innocent of Irkutsk. We honor his life of poverty and humility and the good works he accomplished with few resources. However, most Alaskan Orthodox are more familiar with the other St. Innocent. Sometimes referred to as St. Innocent of Moscow, St. Innocent of Alaska, or St. Innocent, Enlightener of the Aleuts and Apostle to America.
This is a brief accounting of his life and time in Alaska:
St. Innocent, originally named Ivan (John) Evseyevich Popov-Veniaminov, was born on August 26, 1797, in Anginskoye, within Russia’s Irkutsk province, into a family involved in church service. Unfortunately, he lost his father at just six years old. In 1807, John began his studies at the Irkutsk Theological Seminary. He married in 1817 and was ordained as a deacon for the Church of the Annunciation in Irkutsk on May 18. He completed his education in 1818, subsequently becoming a teacher in a parish school. He was ordained as a priest at that same church on May 18, 1821.
In early 1823, Bishop Michael of Irkutsk sought a priest for the distant island of Unalaska in the Aleutian Islands. Eager to help, Father John Veniaminov volunteered. On May 7, 1823, he began a challenging one-year journey from Irkutsk to Alaska, taking along his elderly mother, wife, infant son and brother. They finally reached Unalaska on the Aleutian Islands on July 29, 1824, where John started building a church after settling in an earthen hut known as a “berabera”, a traditional dwelling used by the Native people of the area. He also committed himself to learning local languages and dialects, training parishioners in construction techniques such as carpentry and blacksmithing. Together, they finished the church within a month.
As a missionary in the Aleutian Islands, Father John traveled between islands in a “bidarka,” a traditional boat or kayak made from seal skin over a beach wood frame. He was known to brave the extreme weather of the stormy Gulf of Alaska. His extensive travels significantly improved his familiarity with the local dialects, enabling him to master six. He created an alphabet using Cyrillic letters for the most widely spoken dialect, Unangax (Aleut). By 1828, he had translated the Holy Gospel of St. Matthew and other church texts into this dialect, which were published in 1840 with permission from the Holy Synod of the Russian Orthodox Church.
In 1829, he traveled to the Bering Sea coast of Alaska’s mainland to preach to the local Native people. By 1836, he ventured further south, reaching the Ross Colony near San Francisco and the Spanish missions in northern California. In 1834, he relocated to Sitka Island from Unalaska, dedicating himself to the Tlingit people by immersing in their language and customs. During this time, he authored works such as “Notes on the Kolushchan and Kodiak Tongues and Other Dialects of the Russo-American Territories” and a Russian-Kolushchan dictionary Glossary. In 1838, Father John traveled to St. Petersburg, Moscow, and Kiev, Russia, to report on his work and seek an expansion of the Church’s presence in Russian America. Unfortunately, during his visit, he received the devastating news of his wife’s passing back in Alaska. Though encouraged to return to Sitka, he was also advised to consider monastic vows. Initially hesitant, Father John ultimately took his vows on November 29, 1840, adopting the name Innocent in honor of Bishop Innocent of Irkutsk.
On December 15, 1840, he was consecrated as Bishop of Kamchatka, the Kuril Islands, and the Aleutian Islands in Russian America, with his see in Novoarkhangelsk (New Archangel, later Sitka), returning there in September 1841. For the next nine years, he focused on administering his diocese while undertaking several missionary journeys to its remote areas. On April 21, 1850, he was elevated to Archbishop. In 1852, the Yakut region was added to the Kamchatka Diocese of Russia, and in September 1853, Archbishop Innocent established a permanent residence in Yakutsk, Russia. He made frequent visits throughout his diocese, reflecting his dedication to the people’s well-being.
In April 1865, his efforts were acknowledged when he became a member of the Holy Governing Synod of the Church. On November 19, 1867, he was appointed Metropolitan of Moscow, succeeding his friend and mentor, Metropolitan Filaret. During his tenure, he revisited many Church texts for accuracy, fundraised to improve priests’ living conditions, and founded a retirement home for them.
Innocent died on March 31, 1879, and was buried on April 5, 1879, at Troitse-Sergiyeva Lavra. In 1977, the Russian Church canonized Innocent as a saint at the request of the Orthodox Church in America. His feast days are celebrated on October 6 and March 31.
Cathedral History
Consecrated in 1994, Saint Innocent Russian Orthodox Cathedral stands as the “Bicentennial Cathedral of the Orthodox Church in America,” commemorating the arrival of the first Russian Orthodox missionaries in Alaska in 1794. Situated in Anchorage, the largest city in Alaska and a hub of economic activity and public services, the Cathedral is a focal point for many activities within the Alaskan Diocese and its numerous parishes.
Over its 50-year history, the Cathedral has witnessed significant milestones, including the canonization of St. Yakov Netsvetov in 1994, and the hosting of various hierarchs and delegations. It has become one of Anchorage’s most prominent architectural landmarks. The parish is characterized by its diverse membership, which includes Alaska Natives from the Aleut, Alutiiq, Yupik, Athabascan, and Tlingit communities and individuals of Russian, Ukrainian, Serbian, Greek, Ethiopian, and American descent. While English is the primary language for liturgical services, the use of Slavonic and Native languages enriches our worship experience.
In the early 1960s, Fr. Michael Oskolkoff, who oversaw multiple parishes in South Central Alaska, conducted services in various locations throughout Anchorage. As the city expanded, the need for a dedicated priest in Anchorage became evident. On September 7, 1967, Fr. Nicholas Molodyko-Harris and his family arrived to establish a parish in the city. Initially, services were held in a facility owned by the local Greek community. Services eventually transitioned to the basement of the rectory.
Through the dedication of the emerging Orthodox Christian community and the generosity of their hierarch, Bishop (Metropolitan) Theodosius, the current property in the Muldoon area of Anchorage was acquired. As the parish continued to grow, it quickly outgrew the rectory basement. A new worship space was established in what was originally intended to be the basement hall of a future church. Thanks to an assortment of many fundraising events, the sacrifices of parishioners, the support of several Alaska Native Corporations along with private donors and benefactors, what began as a modest church with two cupolas evolved into today’s architectural landmark—a 17,500-square-foot cathedral adorned with 12 cupolas set on three acres. The cornerstone was blessed by His Holiness Patriarch Aleksy II of the Russian Orthodox Church on September 19, 1993, and the Cathedral was consecrated on October 15, 1994, during the canonization of St. Yakov Netsvetov.
Fr. Nicholas envisioned plans for iconography throughout the interior, as well as a museum, cemetery, and diocesan center on the property. Many of these aspirations were realized under the leadership of subsequent pastors. While Fr. Nicholas established a church school with classes for children and adults, clergy offices, a commercial grade kitchen, and a banquet hall, Fr. Peter Bourdukofsky, of blessed memory, assisted in services and parish responsibilities during this time and was a great support for the growing parish.
In 1999, Cathedral Dean Fr. (Archbishop) Benjamin Peterson expanded the choir and bolstered parish resources through a multitude of fundraising initiatives. Fr. Michael Oleksa also fostered community engagement through various public events, and he enhanced the Protection of the Most Holy Theotokos Chapel with a hand-carved wooden iconostasis he personally transported from Romania.
Today, St. Innocent Cathedral is guided by the Cathedral Rector, The Most Rev. Alexei, Archbishop of Sitka and Alaska, Cathedral Dean, Fr. Daniel Charles, Associate Priest, Fr. Peter Kamilos, Bishop’s Secretary, Fr. Jonah Andrew, Fr. Peter Chris, Fr. Michael Fredericks, Deacon Thomas Rivas, and a dedicated group of parishioners and servers. The Cathedral continues to grow and thrive, serving as a vibrant parish for several generations from Alaska, the United States, and around the world.
St. Innocent Cathedral appreciates assistance to help cover the cost of utilities, building maintenance and repair, and to our continuing “Cathedral Beautification Project”.
Church History
(Story of Ancient Faith)
The Orthodox Church, also known as the Eastern Orthodox Church or Greek Orthodox Church, can be traced back to Jesus Christ and his apostles in 33 AD. It has existed unbroken in some places around the world since the First Century AD.
After the Ascension of Christ, the Apostles dispersed to preach Christianity to the world, each establishing different patriarchates. A patriarchate is a region or seat of authority in the Orthodox Church. A patriarch is a high-ranking, elected bishop. Several key disciples of Jesus established the patriarchates forming the “Pentarchy,” which includes the following five patriarchates:
- Church of Rome, Founded by St Peter
- Church of Constantinople, Founded by St. Andrew
- Church of Alexandria, Founded by St. Mark
- Church of Antioch, Founded by St. Peter
- Church of Jerusalem, Founded by St. James
Although the “Oriental” Orthodox churches such as the Coptic, Armenian and Ethiopian churches have origins in Eastern Orthodoxy, they separated from the Orthodox Church in 451 AD due to differing interpretations of doctrine and law. Although these churches are not considered to be in communion with the “canonical” Eastern Orthodox, individuals are occasionally accepted into communion through “oikonomia”, which is based on hierarchal discretion.
In 1054 AD, the Church of Rome split from the Orthodox Church due to disputes regarding the Pope’s authority and other doctrinal interpretations. This split is known as the “Great Schism”. This led to the formation of two distinct branches: the Orthodox Church of the “East” and the Roman Catholic Church of the “West.” Following the split, churches in Bulgaria, Georgia, Russia, Serbia, and the former Byzantine Empire integrated into the Eastern Orthodox Church. Bulgaria’s church was the first patriarchate to join outside of the original Pentarchy.
The term “Greek Orthodox” originated to signify Eastern Orthodox churches, rooted in pivotal events in the Christian Church during the Byzantine Empire. However, as Slavic and other Eastern Orthodox churches experienced national awakenings throughout the world, they began to abandon the term “Greek” and use their national identities to describe their variant of Orthodox Christianity. This shift led to the emergence of terms like Russian Orthodox, Georgian Orthodox, Romanian Orthodox, and others.
Today, the Orthodox Church is spread throughout the world.
The Orthodox Church in America (OCA) traces its origins to the Church of Russia, to 1794, when eight Orthodox missionaries from the Valaam Monastery arrived in Kodiak, Alaska. These missionaries had a significant impact on the Alaska Native people in this region and other areas such as the Aleutian Islands, as they interceded on the people’s behalf due to horrendous mistreatment from explorers and traders. These missionaries helped generations of many to embrace the Orthodox Christian faith.
In the 1820s, Father John Veniaminov (St. Innocent of Alaska) and his family arrived in Alaska to conduct missionary work. Among his many accomplishments was the translation of Scripture and the liturgical services into the native dialects, for which he also devised a grammar and alphabet.
Upon his wife’s passing and taking monastic orders, Father John took the name Innocent in honor of St. Innocent of Irkutsk and was elected to the episcopacy, The Church grew among many Alaska Native groups, particularly in the Aleutian Islands, Kodiak Archipelago, Bristol Bay, Kuskokwim regions, Prince William Sound, and Southeast Alaska. Bishop Innocent also visited California and the Orthodox community at Fort Ross, located north of San Francisco. He eventually returned to Russia, where he was appointed Metropolitan of Moscow. In 1977, he was canonized by the Russian Orthodox Church as a Saint of the Orthodox Church.
While the Church continued to grow in Alaska, immigrants began to arrive in what we now refer to as the lower 48. In the 1860s, a parish was established in San Francisco by Serbians, Russians, and Greeks. Today, this parish is known as the OCA’s Holy Trinity Cathedral. Gradually, other parishes were established across the United States, and with the significant waves of immigrants from Central and Eastern Europe, the Middle East, and Southern Europe at the end of the 19th century and the beginning of the 20th century, the headquarters of the North American Orthodox Diocese was moved from Sitka, Alaska, to San Francisco and later to New York.
By the early 1900s, nearly all Orthodox communities, regardless of ethnic background, were united within a single diocese, or jurisdiction, under the Russian Orthodox Church. In 1917, the Russian Revolution erupted. Consequently, communications between the North American Diocese and the Church in Russia were significantly disrupted. In the early 1920s, the Patriarch of Moscow, Tikhon (St. Tikhon), who had previously served as Bishop of the North American Diocese for a decade, issued a decree urging dioceses outside the borders of Russia—by then the Soviet Union—to organize themselves autonomously until normal communications and relations with the Church in Russia could be restored. Shortly thereafter, during a Council of all hierarchs, clergy, and parish delegates, it was decided that the Church in North America could no longer maintain administrative ties with the Church in Russia under Soviet control, particularly since Patriarch Tikhon had been arrested. He ultimately died in 1925 and was canonized as a Saint by the Russian Orthodox Church in 1989.
At the same time, various ethnic groups that had been an essential part of the single diocese established separate dioceses, or jurisdictions, and aligned themselves with their respective Mother Churches. This gave rise to the current situation of Orthodoxy in North America, marked by multiple overlapping jurisdictions based on ethnic background, rather than adhering to the canonical principle of a single Church entity in a specific territory.
In the early 1960s, the OCA, then known as the Russian Orthodox Greek Catholic Church of North America, or The Metropolia, engaged in dialogue with the Moscow Patriarchate to regularize the Metropolia’s status. In 1970, the Metropolia once again entered into communion with the Moscow Patriarchate, which promptly granted it autocephaly, or administrative self-governance. At a Council of hierarchs, clergy, and laity held at Saint Tikhon’s Monastery in South Canaan, Pennsylvania, in the same year, it was decided that the Church would be renamed The Orthodox Church in America.
Today, the OCA, consists of 14 total dioceses, including the original Diocese of Sitka and Alaska and the three dioceses of the former Metropolia. They are:
- Diocese of Sitka and Alaska
- Albanian Orthodox Archdiocese
- Bulgarian Orthodox Diocese
- Romanian Orthodox Episcopate
- Archdiocese of Washington
- Diocese of New York and New Jersey
- Diocese of New England
- Diocese of Eastern Pennsylvania
- Archdiocese of Pittsburgh and Western Pennsylvania
- Diocese of the Midwest
- Diocese of the South
- Diocese of the West
- Archdiocese of Canada
- Diocese of Mexico
Over the past two decades, the OCA has established more than 220 new parishes, almost entirely non-ethnic in origin and exclusively using the English language in worship. Virtually all of the former Metropolia parishes now conduct services exclusively in English.
As a self-governing Church, the OCA has the right to elect its own Primate, or presiding hierarch, without relying on any ecclesiastical entity abroad for ratification. His Beatitude, Metropolitan Tikhon, the current Primate of the Orthodox Church in America, presides over meetings of the Holy Synod of Bishops, consecrates Holy Chrism, and fulfills other duties appropriate to his office. Elected Primate at the 17th All-American Council convened in Parma, OH, on November 13, 2012, Metropolitan Tikhon was enthroned on Sunday, January 27, 2013, at Saint Nicholas Cathedral in Washington, DC.
The Orthodox Church in America is a full member of the Assembly of Canonical Orthodox Bishops of the United States, along with the Greek Orthodox Archdiocese of America, the Antiochian Orthodox Christian Archdiocese of North America, and other member jurisdictions. Hierarchs and clergy of the OCA regularly concelebrate with clergy from other jurisdictions within the Assembly. This is particularly evident during the annual celebration of the Triumph of Orthodoxy on the first Sunday of Great Lent.
The Orthodox Church in America actively supports and engages with various pan-Orthodox agencies and initiatives, which include International Orthodox Christian Charities, the Orthodox Christian Mission Center, the Orthodox Christian Fellowship, the Orthodox Christian Education Commission, and many Orthodox media and communications outlets.
The following list of “canonical” Eastern Orthodox Churches exercise full communion with one another. There are roughly 300 million Orthodox Christians worldwide, including 60-105 million in Russia alone.
- Orthodox Church of Constantinople (Turkey)(Patriarch Bartholemew)
- Greek Orthodox Archdiocese of America
- Greek Orthodox Archdiocese of Australia
- Greek Orthodox Archdiocese of Canada
- Orthodox Church of Finland
- Estonian Apostolic Orthodox Church
- Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe
- Church of Alexandria (Egypt)(Patriarch Theodore II)
- Church of Antioch (Syria)(Patriarch JOHN X)
- Antiochian Orthodox Christian Archdiocese of North America
- Orthodox Church of Jerusalem (Patriarch Theophilos III)
- Saint Catherine’s Monastery, Mount Sinai
- Church of the Holy Sepulchre
- Orthodox Church of Russia (Patriarch Kirill)
- Estonian Orthodox Church of Moscow Patriarchate
- Orthodox Church of Latvia
- Orthodox Church of Moldova
- Ukrainian Orthodox Church (Moscow Patriarchate)
- Orthodox Church of Japan
- Orthodox Church of China
- Russian Orthodox Church Outside Russia (ROCOR)
- Orthodox Church of Serbia (Patriarch Porfirije)
- Orthodox Ohrid Archbishopric
- Orthodox Church of Romania (Patriarch Daniel)
- Metropolis of Bessarabia
- Orthodox Church of Bulgaria (Patriarch Neophyte)
- Orthodox Church of Georgia (Patriarch Ilia II)
- Orthodox Church of Albania (Patriarch Anastasios)
- Orthodox Church of Poland (Metropolitan Sava)
- Orthodox Church of Czech Lands and Slovak (Metropolitan Rastislav)
- Orthodox Church in America (Metropolitan Tikhon)
- Cypriot Orthodox Church (Archbishop Chrysostomos II)
- Orthodox Church of Greece (Archbishop Hieronymous II)
About Orthodox Christian Faith
PASCHA, THE FEAST OF FEASTS
In the Orthodox Church, feasts are holy days that celebrate important people and events in the Orthodox Christian faith. The word “feast” symbolizes joy and celebration.
“Pascha” is the name of the Jewish Passover and the Christian Easter in the Eastern Orthodox Church.
Pascha (Easter), is the feast of the resurrection of Jesus and is the greatest of all Holy Feast Days, referred to as the “Feast of Feasts.” It is not included in the 12 Great Feasts.
The following is a schedule of liturgical calendar events leading up to Great and Holy Pascha:
The Pre-Lenten Sundays
Sunday of Zacchaeus
Sunday of the Publican and Pharisee
Sunday of the Prodigal Son
Sunday of the Last Judgment
Sunday of Cheesefare (Expulsion of Adam from Paradise)
The Lenten Commemorations (Season of Great Lent)
1st Sunday: The Sunday of Orthodoxy
2nd Sunday: The Sunday of St. Gregory Palamas
Memorial Saturday: St. Theodore the Recruit
3rd Sunday: The Sunday of the Cross
4th Sunday: The Sunday of St. John Climacus
Saturday of the Akathist to Mary: Akathist Icon
5th Sunday: Sunday of St. Mary of Egypt
Lazarus Saturday: Raising of Lazarus
Holy Week
Palm Sunday: The Feast of the Entry of Our Lord into Jerusalem
Holy Monday: The Bridegroom
Holy Tuesday: Parable of the Wise and Foolish Virgins
Holy Wednesday: Washing of the Disciples Feet
Holy Thursday: Mystical Supper
Holy Thursday: Crucifixion of Our Lord
Holy Friday: Taking down from the Cross
Holy Friday: The Burial of Our Lord
Holy Saturday: Our Lord’s Descent into Hades
Holy Saturday: The Angel at the Tomb
Great and Holy Pascha (Easter): The Resurrection of Our Lord
It’s important to note that the Russian Orthodox Diocese of Sitka and Alaska utilizes the Julian calendar to determine Feasts and commemoration dates. Many churches worldwide continue to do so. However, many others have adopted the modern Gregorian calendar. In the Orthodox Church, there are 12 Great Feasts.
The Ecclesiastical New Year begins on September 14th. Together with Pascha, these are the most significant dates on the Orthodox liturgical calendar. Eight of the great feasts are in honor of our Lord, while the other four are dedicated to the Most Holy Theotokos (Mary, the Mother of our Lord).
The 12 Great Feasts are as follows:
- Nativity of the Theotokos (September 21)
- Elevation of the Cross (September 27)
- Entrance of the Theotokos (December 4)
- Nativity of Christ – Christmas (January 7)
- Baptism of Christ – Theophany (January 19)
- Presentation of our Lord at the Temple – Candlemas (February 15)
- Annunciation of the Holy Theotokos (April 7)
- Entry of our Lord into Jerusalem – Palm Sunday (the Sunday before Pascha)
- Ascension of Christ (forty Days after Pascha)
- Pentecost (fifty Days after Pascha)
- Transfiguration of our Lord (August19)
- Dormition of the Theotokos (August 28)
Orthodox dogma and doctrine are rooted in the beliefs and traditions of the early Christian Church, emphasizing the teachings of the Ecumenical Councils. Central to Orthodoxy is the belief in the Holy Trinity, which consists of God the Father, God the Son (Jesus Christ), and God the Holy Spirit. This triadic formulation underscores the unity and distinctiveness of each person of the Trinity, affirming that Jesus Christ is fully divine and fully human. The Nicene Creed, formulated during the First Council of Nicaea in 325 AD, remains a foundational statement of faith, articulating key beliefs about the nature of God and Christ.
The Orthodox Church places significant emphasis on the Holy Sacraments, regarded as means of grace, and known as the “Holy Mysteries”.
The Church teaches that through these sacraments, believers participate in the divine life and strengthen their relationship with God.
Additionally, Orthodox doctrine stresses the importance of tradition alongside scripture. The teachings of the Church Fathers, liturgical practices, and the consensus of the Church over the centuries contribute to a holistic understanding of faith. This approach underscores an intimate connection between faith and community, where the Church is seen as the Body of Christ. Through the veneration of icons, the observance of feast days, and the adherence to a liturgical calendar, the faithful engage in a living tradition that continually shapes their spiritual lives.
The Orthodox Church uses icons to assist in worship. Icons are a ‘window to heaven’ and help us focus on divine things. Icons may often depict our Lord Jesus Christ throughout various times of his life, his Mother, the Holy Theotokos (Mary), saints such as the Holy Apostles, holy feasts throughout the liturgical year, and other events significant to the church. Icons illustrate a story of the divine mystery and of Christ’s love for mankind.
Many of the icons featured throughout St. Innocent Cathedral have been meticulously hand-painted using egg tempera paint in the traditional Byzantine or Russian form. Most of the Cathedral icons are gilded in hand-laid gold leaf. People may notice that St. Innocent’s iconography may vary from the ancient and traditional “Byzantine” form, to the more “westernized” 19th century Russian style, which may depict subjects in a more naturalistic form.
It’s crucial to understand that icons are honored through veneration, not idolization or worship; our worship is reserved for God in the Holy Trinity (Father, Son, and Holy Spirit). Many Orthodox Christians have icon corners in their homes, where they gather for daily prayer and venerate the icons.
The following icons are examples of the different styles of iconography that may be seen at St. Innocent Cathedral.
In the Orthodox Tradition, to enter monastic life is to become a monk or nun. Monasticism is considered a divine gift for personal salvation and service to Christ. It involves a commitment to repentance and a life dedicated to God. Monks and nuns pursue Christian love through prayer, fasting, and virtues like poverty, chastity, humility, and obedience.
Generally, monastics do not serve in defined Church roles, remaining primarily laypersons. Monasteries host only enough clergy for liturgical needs. Throughout history, many bishops and missionaries have emerged from monastic backgrounds, although these roles are seen as expressions of God’s will, not the primary aim of monastic life. Entering a monastery signifies a commitment to repentance and service to God according to ascetic ideals. For instance, Saint Herman of Alaska dedicated himself to monastic life before becoming a missionary under his spiritual father’s direction.
The Monastic Ranks
The Orthodox monastic tradition consists of four classical ranks that apply to both men and women.
The first step is that of “Novice”, known in church terminology as the rank of obedience. At this initial stage, the candidate for the monastic profession lives in the monastery under the guidance of a spiritual father or mother.
The second step is that of “Riasa-bearer”, indicating that the individual is more formally accepted into the community and is permitted to wear the monastic robe, known as the Riasa. The candidate has not yet fully committed to monastic life at this stage.
The third rank is that of the “Small Schema”, which designates the individual as a professed monastic. They receive a new name and wear the Monastic Schema (a cloth bearing the sign of the cross), along with the veil and mantle (mantia). At this point, the individual vows to remain in the monastic community in perpetual obedience to the spiritual leader and the head of the monastery, referred to as the Abbot or Abbess (igoumenos or igoumenia). The profession ceremony includes hymns and prayers, a thorough formal questioning regarding the validity of the calling, tonsuring (the cutting of the hair), and donning full monastic attire.
The final rank in the monastic order is that of the “Great Schema”. This last step is reserved for a select few, representing the highest standard of observance of monastic ideals, typically involving total seclusion and continual prayer and contemplation. With this final profession, another new name is given, and a new monastic insignia—the great schema—is worn.In the Orthodox tradition, an individual has no fixed duration to remain at any specific monastic rank. This is due to the profoundly personal nature of the vocation. Some may advance quickly to a profession, while others might take years, and some may never be formally professed while remaining within the monastic community. The spiritual director and the head of the community make decisions regarding these matters individually.
Types of Monasticism
While the Orthodox Church does not have religious orders like those in the Latin Church, there are various forms of monastic life in Orthodoxy, practiced both individually and communally. Generally, some monasteries may emphasize liturgical practices, while others focus on asceticism, some on a mystical tradition, and others on spiritual guidance and openness for counseling and care. These diverse monastic styles, which reflect both personal and communal expressions, develop organically under the living grace of God.
There are three main types of monastic organization:
Coenobitic Monasticism: This is where all members of the community work and live together, sharing all activities in common.
Idiorhythmic Monasticism: In this form, monks or nuns come together for worship but carry out other daily tasks separately or in small groups. They might pray alone by reciting psalms, only gathering for the Eucharistic liturgy on special occasions.
Eremitic Monasticism: This type involves monks or nuns who live in complete solitude, focusing on their individual spiritual lives. They rarely join in communal worship and may only receive the Holy Eucharist in extremely rare situations, such as when it is brought to them during their isolation.
Only a few communities in the Western world today practice genuine monastic life within the Orthodox Church. Meanwhile, in traditional Orthodox countries, monasticism continues to thrive, although with significantly reduced numbers due to political and spiritual challenges. Recently, some areas have seen a renewed interest in monasticism, particularly among the more educated members of the Church.
Orthodox Christian prayer is a way to connect with God and grow spiritually. It’s a central part of the Orthodox faith and is practiced in various ways, including private prayer, communal prayer, and the “Jesus Prayer”.
Orthodox Christians pray to deepen communion with God, foster spiritual growth, inner peace, and transformation. To praise, give thanks, and ask for what’s needed and to strengthen the will to do God’s will.
Many Orthodox Christians practice a personal rule of prayer that includes Morning, Afternoon, and Evening prayers. Prayer is often said upon awakening, before eating and before retiring to bed.
The following prayers may be used for individual or group prayer throughout the day:
TRISAGION PRAYER:
The Trisagion is a prayer of praise and thanksgiving to the Holy Trinity. It’s also a way to unite heaven and earth, angels and mankind, and the living and the deceased.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Glory to Thee, our God, glory to Thee!
O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere present and fillest all things; Treasury of Blessings, and Giver of Life – come and abide in us, and cleanse us from every impurity, and save our souls, O Good One.
Holy God! Holy Mighty! Holy Immortal! Have mercy on us. (3x)
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
O most Holy Trinity, have mercy on us. O Lord, cleanse us from our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities, for Thy name’s sake.
Lord, have mercy. (3x)
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Our Father, Who art in Heaven, hallowed be Thy name. Thy Kingdom come; Thy will be done, on earth as it is in Heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.
Lord, have mercy. (12x)
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Come! Let us worship God, our King!
Come! Let us worship and fall down before Christ, our King and our God!
Come! Let us worship and fall down before Christ Himself, our King and our God!
A PSALM OF REPENTANCE (Psalm 51)
Have mercy on me, O God, according to Thy steadfast love; according to Thy abundant mercy, blot out my transgressions. Wash me thoroughly from my iniquity and cleanse me from my sin!
For I know my transgressions and my sin is ever before me.
Against Thee, Thee only, have I sinned, and done that which is evil in Thy sight, so that Thou art justified in Thy sentence and blameless in Thy judgment.
Behold! I was brought forth in iniquity and in sin did my mother conceive me.
Behold! Thou desirest truth in the inward being; therefore teach me wisdom in my secret heart.
Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
Fill me with joy and gladness; let the bones which Thou hast broken rejoice.
Hide Thy face from my sins and blot out all my iniquities.
Create in me a clean heart, O God, and put a new and right spirit within me.
Cast me not away from Thy presence and take not Thy Holy Spirit from me.
Restore to me the joy of Thy salvation and uphold me with a willing Spirit.
Then I will teach transgressors Thy ways and sinners will return to Thee.
Deliver me from bloodguiltiness, O God, Thou God of my salvation, and my tongue will sing aloud of Thy deliverance.
O Lord, open Thou my lips, and my mouth shall show forth Thy praise.
For Thou hast no delight in sacrifice; were I to give a burnt offering, Thou wouldst not be pleased.
The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, Thou wilt not despise.
Do good to Zion in Thy good pleasure; rebuild the walls of Jerusalem.
Then wilt Thou delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on Thy altar.
MORNING PRAYERS:
Morning prayers are said before the commencement of any work or chore.
TO THE HOLY TRINITY:
Having arisen from sleep, we fall down before Thee, O Blessed One, and sing to Thee, O Mighty One, the angelic hymn: Holy! Holy! Holy! art Thou, O God; through the Theotokos, have mercy on us.
Glory to the Father, and to the Son, and to the Holy Spirit.
Do Thou, O Lord, Who hast raised me from my bed and from sleep, enlighten my mind and heart, and open my lips that I may praise Thee, O Holy Trinity: Holy! Holy! Holy! art Thou, O God; through the Theotokos, have mercy on us.
Now and ever and unto ages of ages. Amen.
The Judge will come suddenly and the acts of every man will be revealed; but with fear we cry in the middle of the night: Holy! Holy! Holy! art Thou, O God; through the Theotokos, have mercy on us.
TO THE FATHER:
O Lord Almighty, God of hosts and of all flesh, dwelling in the highest, caring for the humble, searching the reins and the heart, and clearly discerning the hidden things of men O unoriginate and ever-existing Light, with whom there is no variation or shadow due to change, do Thou, O immortal King, accept our prayers which we offer to Thee at this present time from our soiled lips, trusting in the multitude of Thy bounties – forgive us our transgressions which we have committed knowingly or unknowingly, whether in word or deed or thought; cleanse us from all stain of body and soul. Grant us to pass through all the night of this present life with vigilant heart and sober thought, awaiting the coming of the radiant and manifest Day of Thy only-begotten Son, our Lord and God and Savior Jesus Christ, on which the judgment of all men shall come with glory, when to each man shall be given the reward of his deeds. May we not fall and become lazy, but instead have courage that, being roused to action, we may be found ready to enter into the joy and the divine bride-chamber of His glory, where the voice of those who feast is unceasing, and the gladness of those who behold the goodness of Thy countenance is unending. For Thou art the True light Who enlightenest and sanctifiest all things, and all creation sings Thy praise forever. Amen.
TO THE THEOTOKOS:
I sing the praises of your grace, O Lady, entreating you to enrich my mind with grace! Teach me to walk uprightly, in the way of Christ’s commandments. Strengthen my vigilance in song and prayer, which drive away the despair of sleep. Free me by your entreaties, O Bride of God, who am bound by sinful garments. Protect me in the night and in the day, delivering me from the enemies who contend against me. Give life to me who have been deadened by passion, you that gave birth to the life-giving God. Enlighten my blinded soul, you that gave birth to the never-ending light. O wonderful Palace of the Master, make me a house of the Divine Spirit. You that gave birth to the Physician, make well the passions of my soul. Lead me who am bestormed by life to the ways of repentance. Deliver me from the eternal flames. Do not show me to be the joy of demons because of my many sins.
Establish me anew who have been made senseless by transgressions, O Blameless One. Show me a stranger to every torment, and entreat the Master of All. Enable me to attain to the gladness of Heaven together with all the saints. O most Holy Virgin, hear the voice of your unprofitable servant. Grant me a stream of tears, O Most Pure One, to wash away the defilement of my soul. I bring to you the groaning of my heart unceasingly; beseech the Master to listen. Accept my prayerful service and bear it to the compassionate God! You that are higher than the angels, make me to be above the gloominess of the world. O light-bearing Cloud of Heaven, establish spiritual grace in me. Although stained by sin, I raise my hands and open my lips in praise of you! Deliver me from soul-corrupting wounds, entreating Christ fervently. To Him honor and worship are due, now and ever and unto ages of ages. Amen.
TO THE GUARDIAN ANGEL:
O Holy Angel, keeping guard over my wretched soul and my passionate life, do not forsake me, a sinner, nor depart from me because of my incontinence. Do not give the evil enemy room to overcome me by force of this mortal body. Strengthen my weak and feeble hand, and set me on the way of salvation. Yea, O Holy Angel of God, guardian and protector of my wretched soul and body, forgive me everything by which I have offended you all the days of my life, and even what I have done this past night; protect me during this day, and guard me from every temptation of the enemy, that I may not anger God by any sin. Pray to the Lord for me, that He may confirm me in His fear and prove me a worthy servant of His goodness. Amen.
TO ONE’S PATRON SAINT:
Pray to God for me, O Saint _____________ well-pleasing to God. I fervently entreat you who are the sure help and intercessor for my soul. Amen.
BEFORE & AFTER MEALS:
BEFORE MEALS:
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Our Father, Who art in Heaven, hallowed be Thy name. Thy Kingdom come. Thy will be done, on earth as it is in Heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Lord, have mercy. (3x)
O Christ our God, bless the food, drink, and fellowship of Thy servants, for Thou art holy always, now and ever and unto ages of ages. Amen.
AFTER MEALS:
We give thanks to Thee, O Christ our God, that Thou hast satisfied us with Thy earthly blessings; deprive us not also of Thy Heavenly Kingdom. As Thou didst come to Thy disciples and didst grant them peace; so come to us and save us, O Savior.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Lord, have mercy. (3x)
Blessed is God, Who has fed and nourished us with His bountiful gifts by His grace and compassion always, now and ever and unto ages of ages. Amen.
EVENING PRAYERS:
Have mercy on us, O Lord, have mercy on us; for laying aside all excuse, we sinners offer to Thee, as to our Master, this supplication: Have mercy on us.
Glory to the Father, and to the Son, and to the Holy Spirit.
O Lord, have mercy on us, for in Thee have we put our trust. Do not be angry with us, nor remember our iniquities, but look down on us even now, since Thou art compassionate, and deliver us from our enemies. For Thou art our God, and we are Thy people; we are all the work of Thy hands, and we call on Thy name.
Now and ever and unto ages of ages. Amen.
O blessed Theotokos, open the doors of compassion to us whose hope is in you, that we may not perish but be delivered from adversity through you, who are the salvation of the Christian people.
TO THE FATHER:
O Eternal God, King of every creature, Who hast enabled me to attain to this hour, forgive me the sins which I have committed this day by thought, word and deed. Cleanse my humble soul, O Lord, from every defilement of flesh and spirit. Grant me, O Lord, to pass through the sleep of this night in peace, that I may rise from my humble bed and please Thy most Holy Name all the days of my life, vanquishing the enemies both fleshly and bodiless that contend against me. Deliver me from vain thoughts that defile me, O Lord, and from evil desires. For Thine is the Kingdom, and the power, and the glory: of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. Amen.
TO JESUS CHRIST:
O Almighty Word of the Father, Jesus Christ, Who art Thyself perfect: Because of Thy great mercy, do not ever depart from me, Thy servant, but always abide in me. O Jesus, Good Shepherd of Thy sheep, let me not fall into the disobedience of the serpent, nor leave me to the will of Satan, for the seeds of corruption are in me. O Lord God adorable, O Holy King Jesus, guard me while I sleep with the unfading light, Thy Holy Spirit, through Whom Thou didst sanctify Thy disciples. Grant even to me, Thy unworthy servant, O Lord, Thy salvation upon my bed. Enlighten my mind with the light of the understanding of Thy Gospel; my soul with love of Thy Cross; my heart with the purity of Thy word; my body with Thy passionless passion; preserve my thought in Thy humility, and raise me at the time proper for Thy glorification. For Thou art most glorified with Thy Father, Who is without beginning, and Thy Most Holy Spirit, unto the ages. Amen.
TO THE HOLY SPIRIT:
O Lord, Heavenly King, Comforter, the Spirit of Truth, be compassionate and have mercy on me, Thy sinful servant. Remit and forgive me, the unworthy one, all the things which I have sinned as a man, both voluntary and involuntary, in knowledge and in ignorance: from my youth, from learning of evil, and from emptiness or despair. If I swore with Thy name, or stained it in my reasoning; or dishonored someone; or cursed someone with my anger; or saddened him; or if I have become angry over something; or lied; or slept unfittingly; or if a poor man came to me and I despised him; or if I saddened my brother; or frustrated or judged someone; or became puffed up and proud; or if while standing in prayer my mind was moved by the evil of this world; or contemplated suicide; or over ate and over drank, or laughed without reason; or thought of evil; or if I saw another’s good and was bound by it in my heart; or spoke in an unseemly manner; or laughed at my brother’s sin; forgive me, for my sins are countless in number. If I have forsaken prayer, or done anything evil – I do not remember, for I have committed even more! Have mercy on me, O Master my Creator, Thine unworthy and unprofitable servant. Forgive, remit, and loose my sins, for Thou art gracious and lovest mankind; that I may rest in peace and sleep, though a prodigal, sinful and wretched, so that I may adore and praise and glorify Thy most honorable Name, together with the Father and His only-begotten Son, now and ever and unto ages of ages. Amen.
TO THE VIRGIN THEOTOKOS:
Rejoice! O Virgin Theotokos! Mary, full of Grace, the Lord is with you. Blessed are you among women, and blessed is the fruit of your womb, for you have borne the Savior of our souls!
O victorious leader of triumphant host! We, your servants, delivered from evil, sing our grateful thanks to you, O Theotokos! As you possess invincible might set us free from every calamity so that we may sing: Rejoice! O unwedded Bride!
PRAYERS FOR VARIOUS OCCASSIONS:
PRAYER FOR THE DEPARTED:
O God of spirits and of all flesh, Who hast trampled down death and overthrown the Devil, and given life to Thy world, do Thou, the same Lord, give rest to the soul of Thy departed servant in a place of brightness, a place of refreshment, a place of repose, where all sickness, sighing, and sorrow have fled away. Pardon every transgression which they have committed, whether by word or deed or thought. For Thou art a good God and lovest mankind; because there is no man who lives yet does not sin, for Thou only art without sin, Thy righteousness is to all eternity, and Thy word is truth.
For Thou are the Resurrection, the Life, and the Repose of Thy servants who have fallen asleep, O Christ our God, and unto Thee we ascribe glory, together with Thy Father, who is from everlasting, and Thine all-holy, good, and life-creating Spirit, now and ever unto ages of ages. Amen.
PRAYER FOR THE SICK:
O Christ, Who alone art our Defender: Visit and heal Thy suffering servant _____________, delivering him (her) from sickness and grievous pains. Raise him (her) up that he (she) may sing to Thee and praise Thee without ceasing, through the prayers of the Theotokos, O Thou Who alone lovest mankind. Amen.
PRAYER BEFORE TRAVEL:
O Lord Jesus Christ our God, the true and living Way, Who didst will to journey with Thy guardian Joseph, and Thy most pure Virgin Mother into Egypt, and didst accompany Luke and Cleopas on their way to Emmaus: we now humbly entreat Thee, O most holy Master: do Thou accompany now this Thy servant(s) N. by Thy grace. Send unto him as to Thy servant Tobias, an angel as a guide and guardian, protecting and delivering him from every evil assault of enemies both visible and invisible; directing him to the fulfillment of Thy commandments, sending him on his way peacefully, profitably, and soundly and bringing him back again safely and in peace. Grant that he may fulfill all his good purpose unto Thy good pleasure, and favorably unto Thy glory. For Thine it is to be merciful and to save us, O Christ our God, and to Thee do we send up glory, together with Thy Father Who is without beginning, and Thy most holy, good, and life-giving Spirit, now and ever and unto ages of ages. Amen.
Orthodox Christian worship is deeply rooted in tradition and liturgical practices that have evolved over centuries. The central element of Orthodox worship is the Divine Liturgy, a rich and symbolic service characterized by its use of ancient prayers, hymns, and rituals. This liturgy often incorporates sensory elements, such as incense, candles, and beautiful iconography, all of which serve to create a sacred atmosphere that encourages communal prayer and reflection. The faithful gather to celebrate the Eucharist, regarded as the heart of worship, where bread and wine are consecrated and become the Body and Blood of Christ.
Central to Orthodox worship is the use of icons, which are sacred images that depict Christ, the Virgin Mary, and various saints. These icons are not simply art; they are considered windows to the divine, facilitating a connection between the worshipper and the holy figures they depict. The veneration of icons includes practices such as bowing, kissing, and lighting candles before them, emphasizing the belief in the communion of saints and the presence of God’s grace during the worship experience. This reverence for icons is intertwined with the overall sense of community and continuity that pervades Orthodox worship. It’s important to note that the act of veneration is not idol worship; it is an ancient traditional way of honoring the person or feast depicted in the icon.
Another distinctive feature of Orthodox worship is its emphasis on the rhythm of the church calendar, which includes numerous feast days and seasons such as Great Lent and Pascha (Easter). Each season brings specific liturgical texts, hymns, and practices that reflect the life of Christ and the journey of faith. The use of chant, often in traditional Byzantine style, enhances the worship experience, creating a transcendent atmosphere that draws the parishioners into prayer. Overall, Orthodox Christian worship is a profound expression of faith that combines theology, art, and community, inviting believers into a transformative encounter with the divine.
TYPES OF LITURGICAL SERVICES:
The Orthodox Church has several liturgical services reflecting its rich traditions and theological beliefs. Some of the major types include:
1. Divine Liturgy: This is the primary service of the Orthodox Church where the Eucharist is celebrated. There are variations such as the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, and the Liturgy of the Presanctified Gifts, each used on different occasions.
2. Vespers and Matins (Vigil): Vespers is an evening service that often includes the lighting of lamps and the singing of hymns as a way to welcome the evening. It is commonly celebrated on Saturday evenings and on the eve of certain feast days. Traditionally, Matins is a “morning” service that occurs after midnight in monasteries. It serves as preparation for the Divine Liturgy. In the Diocese of Alaska, we combine both services so that all willing parishioners may attend. The combined service is called Vigil service.
4. Akathist: A devotional service that consists of hymns and prayers, often dedicated to the Virgin Mary or a particular saint. The Akathist Hymn is especially popular and is typically prayed standing.
5. Moleben: A service of supplication that asks for God’s mercy and assistance in specific needs, often including petitions for health and healing.
6. Funeral Services: These include specific rites for the deceased, such as the Panikhida (memorial service) and the Funeral Service, which reflect on life, death, and hope in the resurrection.
7. Ordinal Services: These include various blessings, such as the blessing of water (Theophany), marriages, and the consecration of churches.
Each of these services plays a distinct role in the spiritual life of the Orthodox community, providing opportunities for worship, reflection, and connection with the divine.
Central to Orthodox worship is the use of icons, which are sacred images that depict Christ, the Virgin Mary, and various saints. These icons are not simply art; they are considered windows to the divine, facilitating a connection between the worshiper and the holy figures they depict. The veneration of icons includes practices such as bowing, kissing, and lighting candles before them, emphasizing the belief in the communion of saints and the presence of God’s grace during the worship experience. This reverence for icons is intertwined with the overall sense of community and continuity that pervades Orthodox worship.
Another distinctive feature of Orthodox worship is its emphasis on the rhythm of the church calendar, which includes numerous feast days and seasons such as Great Lent and Pascha (Easter). Each season brings specific liturgical texts, hymns, and practices that reflect the life of Christ and the journey of faith. The use of chant, often in traditional Byzantine style, enhances the worship experience, creating a transcendent atmosphere that draws the parishioners into prayer. Overall, Orthodox Christian worship is a profound expression of faith that combines theology, art, and community, inviting believers into a transformative encounter with the divine.
TYPES OF SERVICES:
The Orthodox Church has several liturgical services reflecting its rich traditions and theological beliefs. Some of the major types include:
- Divine Liturgy: This is the primary service of the Orthodox Church where the Eucharist is celebrated. There are variations such as the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, and the Liturgy of the Presanctified Gifts, each used on different occasions.
- Vespers and Matins (Vigil): Vespers is an evening service that often includes the lighting of lamps and the singing of hymns as a way to welcome the evening. It is commonly celebrated on Saturday evenings and on the eve of certain feast days. Traditionally, Matins is a “morning” service that occurs after midnight in monasteries. It serves as preparation for the Divine Liturgy. In the Diocese of Alaska, we combine both services so that all willing parishioners may attend. The combined service is called Vigil service.
- Akathist: A devotional service that consists of hymns and prayers, often dedicated to the Virgin Mary or a particular saint. The Akathist Hymn is especially popular and is typically prayed standing.
- Moleben: A service of supplication that asks for God’s mercy and assistance in specific needs, often including petitions for health and healing.
- Paraklesis: A service of supplication to the Virgin Mary for her intercessions, typically held for the sick or in times of distress.
- Funeral Services: These include specific rites for the deceased, such as the Panikhida (memorial service) and the Funeral Service, which reflect on life, death, and hope in the resurrection.
- Ordinal Services: These include various blessings, such as the blessing of water (Theophany), marriages, and the consecration of churches.
- Each of these services plays a distinct role in the spiritual life of the Orthodox community, providing opportunities for worship, reflection, and connection with the divine.
According to the Orthodox Church in America (OCA), the seven recognized sacraments, also called “holy mysteries,” are: Baptism, Chrismation (Confirmation), Holy Eucharist (Communion), Penance (Confession), Matrimony (Marriage), Holy Orders (ordination), and the Unction of the Sick (Anointing of the Sick), with the central focus being the Eucharist, considered the “sacrament of sacraments”.
The Orthodox Church views sacraments as “mysteries” because they represent visible signs of an invisible grace given by God, where the outward act signifies an inward spiritual reality. While the Orthodox Church traditionally lists seven sacraments, it emphasizes that all aspects of Church life are sacramental, meaning they participate in the mystery of salvation through Christ.
A Brief Summary of 7 Sacraments
Baptism:
The initial sacrament, signifying spiritual rebirth through immersion in water, washing away original sin and initiating a person into the Christian life.
Chrismation (Confirmation):
Following Baptism, the newly baptized are anointed with holy chrism (oil), signifying the reception of the Holy Spirit and the sealing of their baptismal grace.
Holy Eucharist (Communion):
Considered the central sacrament, it is the celebration of Christ’s sacrifice through the sharing of consecrated bread and wine, representing spiritual communion with Christ.
Confession (Reconciliation):
A practice where individuals confess their sins privately to a priest, receiving forgiveness and absolution.
Anointing of the Sick (Holy Unction):
The anointing of a sick person with consecrated oil, offering spiritual comfort and prayer for healing.
Holy Matrimony (Marriage):
The blessing of a couple’s union, viewed as a sacred covenant reflecting the relationship between Christ and the Church.
Holy Orders (Ordination):
The sacrament through which men are consecrated as bishops, priests, and deacons, receiving authority to perform priestly functions within the Church.
The layout of an Orthodox church typically follows a distinctive pattern that emphasizes its spiritual and liturgical functions. Here are the key elements you would find in a traditional Orthodox church:
Exterior Features:
1. Cupolas (Domes): Many Orthodox churches feature striking domes that represent the flame of Christ ascending to heaven. A single cupola symbolizes Christ, the Church’s head; three cupolas denote the Most-Holy Trinity; five cupolas represent Christ alongside the four Evangelists; seven cupolas signify the Seven Ecumenical Councils that defined the Orthodox Church’s core doctrines; nine cupolas stand for the traditional nine ranks of Angels; and thirteen cupolas depict Christ and the Twelve Apostles.
2. Three Bar Cross: A large three-bar cross often adorns the top of the domes or building of most Alaskan Russian Orthodox style churches. The three-bar cross, or Russian Orthodox cross, features a top bar representing the sign placed above Jesus’ head on the cross, “Jesus of Nazareth, King of the Jews” (John 19:19). The middle bar is for His outstretched arms, and a slanted bottom bar for the footrest, symbolizing the footrest used during crucifixion. While the exact origin of the slanted footboard remains unclear, within the symbolism of the Russian Church, it is commonly interpreted as pointing upward toward Paradise for the Good Thief on Jesus’ right and downward toward Hell for the Thief on His left (Luke) 23).
3. Bell Tower or Stand: A tower or bell stand may house mounted bells used for calling the faithful to prayer.
Interior Layout:
1. Narthex: This is the entrance area where parishioners gather before entering the main worship space. It can also serve as a place for catechumens.
2. Nave: The main worship area where the parishioners sit, usually separated from the altar by an iconostasis.
3. Iconostasis: A beautifully adorned wall-screen that separates the nave from the altar. It features icons of Christ, the Theotokos (Virgin Mary), the Great Feasts and various saints.
4. Altar: The most sacred space of the church, usually located behind the iconostasis. It contains the altar table, where the Eucharist is prepared and celebrated.
5. Side Altars or Chapels: Some churches have side altars or chapels dedicated to particular saints or the Virgin Mary. In addition to the main alter, St. Innocent Cathedral also has a chapel to the left of the nave named Holy Protection of the Theotokos (Pokrov) Chapel.
6. Pews: Traditional Orthodox churches do not typically have pews, however many have chairs available for those needing it.
The overall Orthodox church design emphasizes the heavenly realm, focusing on community gathering and personal devotion. Orthodox churches may have unique architectural styles and local adaptations, but the fundamental layout largely follows this model.
