The Orthodox Church is not simply a building or a denomination, but the Body of Christ—the visible, historical community established by Jesus Christ and sealed by the Holy Spirit at Pentecost. We see the Church as one continuous, unbroken communion that has existed for nearly 2,000 years, making present the Kingdom of God on earth.

Theology is the knowledge of God gained through revelation, prayer, and a spiritual life of purification. It is not purely an academic, rational, or philosophical study. In the Orthodox tradition, a theologian is often considered someone who prays well, living a life that is being transformed by the Holy Spirit.

Tradition is the Holy Spirit's life and presence in the Church—the continuous handing down of the faith “once for all delivered to the saints" (Jude 1:3). It includes Holy Scripture, the ancient Creeds, the decisions of the Ecumenical Councils, the Liturgy, and the writings of the Early Church Fathers. It is not merely a collection of customs or rules, but the authentic way the Gospel is lived out.

The Orthodox understanding of a Symbol is profoundly Christological—meaning it is rooted in the reality of Jesus Christ. Since Christ is both fully God and fully human (the union of spiritual and material), the Orthodox view rejects the idea that a symbol is merely an empty sign (the Western tendency to separate the two). Instead, an Orthodox symbol participates in and conveys the spiritual reality it represents, unifying the physical and the spiritual. To separate the material (like water, oil, or bread) from the spiritual grace it conveys would be to fall into the error of Nestorianism—dividing Christ into two separate persons—which the Church rejects. Therefore, everything the Church uses is a material means for spiritual grace.

The Liturgy (specifically the Divine Liturgy) is the central act of Orthodox worship. The word itself means “the work of the people." It is not just a service or a program of prayer; we believe it is a mystical, heavenly encounter where time stands still and we participate alongside the Saints and Angels in the heavenly Kingdom.

In Orthodoxy, an Icon is a sacred image, a “window into heaven." They are not symbols in the broad sense, but rather a direct consequence of the Incarnation (God becoming visible in Christ). We venerate (honor) the person depicted, not the material itself, because the icon makes the invisible reality of the saint or Christ present to us in a unique way.

In Orthodoxy, a Saint is not a special class of super-Christians, but simply a person in whom Christ lives. They are individuals who have successfully completed the journey of Theosis (union with God) and are now with Christ in heaven. They serve as models of the Christian life and are part of the “Great Cloud of Witnesses" (Hebrews 12:1). We honor them for their faithfulness and ask them to pray for us, recognizing that they are more alive than ever.

Yes. The Orthodox Church holds the conviction that it is the direct and unbroken continuation of the Church founded by Christ and His Apostles. We maintain the Apostolic Succession, meaning our bishops and priests can trace their ordination back through a direct line to the Apostles. We believe we preserve the fullness of the Christian faith as it was confessed by the united Church of the first millennium.

God’s plan for salvation is rooted in history—the historical events of the Incarnation, Crucifixion, and Resurrection of Jesus Christ. The Church is the living reality of that history, and our Liturgy constantly re-presents these saving events to us. We seek to live the same life and confess the same faith as the Christians who walked with the Apostles.

Absolutely. We believe the Bible is inspired by God and is an essential part of Holy Tradition. It is crucial to understand that the Bible came from the Church, being selected and compiled by the Church in the first few centuries. Therefore, we read and understand the written Word within the context of the living Tradition and the worshipping community that gave birth to it.

Salvation is understood as a lifelong process of Theosis (Deification or Glorification)—the process of being transformed by God's grace to become more and more like Christ. It is not merely a legal declaration of “not guilty." While it begins with faith and baptism, it continues throughout one's life through cooperation (Synergy) with God’s grace, culminating in complete union with God in the Kingdom of Heaven.

We do not worship the Saints or the Theotokos (Mary); worship belongs to God alone. We venerate them and ask them to intercede (pray) for us. Since they are alive and near to God in heaven, they are part of the “Great Cloud of Witnesses" (Hebrews 12:1) and are powerful advocates for us, just as we ask our friends on earth to pray for us.

The Orthodox Priest is called to be a spiritual father to his parish and a custodian of the Mysteries (Sacraments). Through the grace of ordination, he acts “in the person of Christ" when administering the Mysteries, maintaining the unbroken link of Apostolic Succession and sanctifying the faithful through the Church’s life.

The practices of fasting and the cycle of feasts are not legalistic rules, but ascetic disciplines—tools to train the body and soul. They help us voluntarily curb our passions, purify our senses, and prepare our hearts to participate fully in the great saving events of Christ's life (like Pascha/Easter and Christmas). They are intended to aid us on our spiritual journey.

For the Orthodox Church, the Creed is not just a list of things we assent to, but a living confession of faith given by the Holy Spirit through the Church itself.

We didn't just inherit the Creed; we wrote it. The Creed was formulated and ratified by the Holy Fathers of the undivided Church at the First and Second Ecumenical Councils (Nicaea in 325 AD and Constantinople in 381 AD).

We don't interpret it; we confess it. We believe and confess the Creed in the exact sense and with the exact words they were written, reflecting the full truth of the faith as it was defined by the very community of which we are the continuation.

When we recite the Creed, we are affirming that we are the same community—the same historical, continuous Body of Christ—that gathered, prayed, and discerned the truth of God in those ancient councils. It is a powerful statement of historical continuity and communal identity.

Good works are essential to our salvation but not the cause. In Orthodoxy, we do not teach that salvation is by faith alone or by works alone, but through our lifelong, active cooperation (Synergy) with God's grace.

God's grace always comes first—it is the divine energy that makes our salvation possible. However, we are required to respond to that grace by actively struggling to love, obey, and serve.

The effort to perform good works is indeed a constant spiritual struggle for every believer. These works are only truly “good" when they are done through and in cooperation with God's grace. They are not merely the result of a changed life, but the means by which we grow in Christ and participate in the process of Theosis (becoming like God). They are a necessary part of our journey towards transformation.

The ultimate goal of the Christian life is the acquisition of the Holy Spirit and Theosis—the intimate, active, and transforming union with God. It is about becoming partakers of the Divine Nature (2 Peter 1:4), a process that begins now on earth and is fulfilled in the Kingdom of Heaven.

We recognize that the struggle against sin is a lifelong spiritual warfare. This battle is fought primarily through asceticism (spiritual disciplines) and the continuous repentance of the heart. We rely on the grace of God offered through the Mysteries (Sacraments), guidance from our spiritual father (priest or elder), and practices like daily prayer, fasting, and reading Scripture. The goal is to redirect our passions (negative inclinations) toward virtuous love for God and neighbor.

Prayer in Orthodoxy is seen as the “breath of the soul." It is not confined to church buildings but is a continuous effort to keep God in our minds. The majority of our practice relies on formal, established prayers that have been handed down to us by the Church (such as the Jesus Prayer). These prayers train our hearts and focus our minds on Christ.

While we are certainly encouraged to offer additional prayers from our own heart, the focus is on utilizing the rich treasury of prayer the Church provides. The home becomes a “little church" with an icon corner where the family gathers daily to pray and venerate the Saints, seeking to live a life of prayer rather than simply saying prayers.

Fasting (abstinence from certain foods and practices) is a primary tool for spiritual training. It is not a punishment, but a way to train the body and the will to submit to the spirit. By voluntarily denying the appetites of the body, we gain mastery over our passions, cultivate humility, and prepare our hearts to receive God's grace more fully, especially before major feast days like Pascha (Easter) and Christmas.

Church life is central and non-negotiable because the Church is the Body of Christ. The Divine Liturgy is the pinnacle of our life—it is where we unite with God through the Holy Eucharist and experience the Kingdom of Heaven on earth. Regular attendance at the Liturgy and participation in the Mysteries are the principal ways we draw strength, spiritual nourishment, and true community needed to sustain our lives “Living as Orthodox."