My beloved spiritual children in Our Risen Lord and Our Only True Savior Jesus Christ,
CHRIST IS RISEN! TRULY HE IS RISEN! ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!
ORTHODOX CHRISTIAN BELIEFS AND PRACTICES
Abortion: The Orthodox Church opposes the use of abortion as a contraceptive measure on the basis that it is a form of murder. Holy Scripture and Holy Tradition both testify to the fact that human life begins at the moment of conception. Abortions are accepted as a worst-case scenario when the pregnancy threatens the life of the mother and no other therapeutic options are available.
One who aborts a child cannot receive any of the Sacraments. (See Holy Confession below).
Birth Control: Though opinions vary among Orthodox on this issue, the view of most Orthodox bodies is that controlling conception through "natural family planning", or contraception is acceptable for married couples, as long as it is done in a spirit of responsible Christian stewardship of life.
This means, first, that birth control will not be used merely because having and rearing children is seen as a financial or social inconvenience. Secondly, it means that any form of contraception used will not physically harmful to either spouse, and will not involve the abortion of a fertilized egg. Finally, the decision to utilize birth control, as well as the decision to have a child, must be a mutual one between both wife and husband.
Cremation: Because the Orthodox Christian Faith affirms the fundamental goodness of creation, it understands the body to be an integral part of the human person and the temple of the Holy Spirit, and expects the resurrection of the dead. The Church considers cremation to be the deliberate desecration and destruction of what God has made and ordained for us. The Church instead insists that the body be buried so that the natural physical process of decomposition may take place. The Church does not grant funerals, either in the sanctuary, or in the funeral home, or at any other place, to persons who have chosen to be cremated. Additionally, memorial services with kolyva (boiled wheat) are not allowed in such instances, inasmuch as the similarity between the "kernel of wheat" and the "body" has been intentionally destroyed.
Donation of Organs: Although nothing in the Orthodox Tradition requires the faithful to donate their organs to others, nevertheless, this practice may be considered an act of love, and as such is encouraged. The decision to donate a duplicate organ, such as a kidney, while the donor is living, requires much consideration and should be made in consultation with medical professionals and one's Spiritual Father. The donation of an organ from a deceased person is also an act of love that offers the recipient a longer, fuller life.
Human Life: The Church's teaching about human life is based on Holy Tradition, including the Holy Scripture as a primary resource and the ongoing teaching and interpretation of the Orthodox Christian Faith. Life is a gift of God in the formation of the created world. All life is precious, but human life is uniquely created by God in the "image and likeness of God." Human life as such deserves deep respect and individual human beings are to be treated in accordance with their inherent human dignity.
Thus, racism, unjust prejudicial treatment of men and women, genocide, forms of sexual exploitation, domestic violence, child abuse, rape, theft or destruction of private property, deceptions and deceit, environmental plunder and other such unethical behaviors violate the human dignity of others. Human life as a gift of God should be respected.
Suicide: Suicide, the taking of one's own life, is self-murder and as such, a sin. More importantly, it may be evidence of a lack of faith in our loving, forgiving, sustaining God. If a person (an Orthodox Christian) has committed suicide as a result of a belief that such an action is rationally or ethically defensible, the Orthodox Church denies that person a church funeral, because such beliefs and actions separate a person from the community of faith. The Church shows compassion, however, on those who have taken their own life as a result of mental illness or severe emotional stress, when a condition of impaired rationality can be verified by a physician.
Autopsy: When a person dies for reasons that are uncertain, a qualified medical examiner may, with the permission of the next of kin, perform an autopsy to determine the cause of death. In some states, this is required by law, in all cases, however, the Orthodox Church expects that the body of the deceased be treated with respect and dignity.
Euthanasia: Holding to the essential Christian belief that God alone has authority and power over life and death, euthanasia is viewed as murder. While we can pray that a person who is suffering greatly with a terminal illness be delivered through death from their pain (indeed, there is even a rite of prayers for such situation), we cannot take an active part in moving this process along.
There are, however, two circumstances which require further consideration. First, it can be argued that a person may request a "do not resuscitate" order in the event that he/she experience cardiac or respiratory arrest. This is not actively ending a person's life, but rather allowing the process of dying to go uninterrupted.
Secondly, in the question of a person who is on life support, when the chances of recovery are "slim to nil", shutting off the machines again can be seen as allowing a natural process to progress uninterrupted. In these two cases, it can be said that one is playing the role of God, not by taking an active part in ending the person's life, but by actively prolonging it when the possibility for continued physical, emotional and spiritual growth is absent.
Peace and the Aversion of War: The Church of Christ condemns war in general, recognizing it as the result of the presence of evil and sin in the world: "Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in our members?" (St. James 4:1). Every war threatens to destroy creation and life.
The Attitude of the Church Toward Discrimination: The Lord, as King of righteousness (Hebrews 7:2-3) denounces violence and injustice (Psalm 10:5), while condemning the inhumane treatment of one's neighbor (St. Matthew 25:41-46; St. James 2:15-16). In His Kingdom, reflected and present in His Church on earth, there is no place for hatred, enmity, or intolerance (Isaiah 11:6; Roman 12:10).
The Orthodox Church's position on this is clear. She believes that God has made from one blood every nation of men to dwell on all the face of the earth (Acts 17:26) and that in Christ there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus (Galatians 3:28). To the question: Who is my neighbor?, Christ responded with the Parable of the Good Samaritan (St. Luke 10:25-37). In so doing, He taught us to tear down all barriers erected by enmity and prejudice. The Orthodox Church confesses that every human being, regardless of skin color, religion, race, sex, ethnicity, and language, is created in the image and likeness of God, and enjoys equal rights in society. Consistent with this belief, the Orthodox Church rejects discrimination for any of the aforementioned reasons since these presuppose a difference in dignity between people.
The Mystery (Sacrament) of Holy Confession: As with the other Mysteries (Sacraments) of the Church, Holy Confession was instituted by Christ Himself. Jesus told His Apostles: "Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (St. Matthew 18:18) Christ's public life began with the cry of Saint John the Baptist: "Repent, for the Kingdom of heaven is at hand" (St. Matthew 3:2). The quintessential model of repentance-confession is found in the Parable of the Prodigal Son.
Note the key phrase in the Parable: "when he came to himself." In one moment the prodigal son grasped the separation he had from his father's house, and he had the insight that he himself had brought on his separation by focusing on the material goods he thought he had the right to, rather than being in his father's embrace. He had penthos, or a sense of loss or mourning, at not being with his Father. This sense of loss led to a change of mind and heart (metanoia), which is referred to in Eastern Christian spiritual literature as metanoia. As demonstrated n the Parable, the prodigal son acted on his penthos (grief): "I will arise and go to my father, and I will say to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son, treat me as one of your hired servants." Penthos (Grief) and metanoia impel action and point to a transfiguration from sinfulness to godliness in thought, word and deed, in both the present and the future.
It is expected and encouraged that all Orthodox Christians participate in the Sacrament of Repentance/Confession before they approach the Holy Eucharist or Holy Communion. Fasting a few days does not prepare you to receive Holy Communion. It is through the Sacrament of Repentance and Confession that one is cleansed from all sin by our Lord and savior Jesus Christ who instituted the Sacrament.
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"Glory Be To GOD For All Things!"--Saint John Chrysostom
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With sincere agape in Our Risen Lord Jesus Christ,
The sinner and unworthy servant of God
+Father George