1. What is the meaning of the Divine Liturgy?

In ancient times the word “liturgy” (in Greek λειτουργία from

the words, λείτος=public and έργον=work) meant a work fro the
benefit of people. The Divine Liturgy is the great central act of
Christian worship, offered to God for the benefit of the members
of the Church, the Christians.

2. What does it denote in the Old Testament and the New

Testament?
In the Old Testament it denotes the worship which the people
offered through priests of the Mosaic Law. Since New Testament
times the word “Liturgy”, preceded usually by the adjective
“Divine”, has signified that Church service which is filled with
memories of our Lord’s life and teachings from His Nativity to
His Ascension into Heaven.

3. How is the Lord present in the Divine Liturgy?

First in the person of His priest, secondly, in His Word which is
read in the Church, and thirdly, according to His promise:
“Where two or three are gathered in My name, there I am in the
midst of them”. Lastly, He is really and truly present upon the
altar under the appearances of the consecrated Bread and Wine.

4. What was the “feast of love”?

Common meal, called “feast of love” (Αγάπαι) which was a
symbol of Christian brotherly love. This Feast took place every
evening.

5. Which day is considered to be the Lord’s Day?

The Holy Eucharist celebrated on the morning of every first day
of the week, namely, Lord’s Day.

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6. When was the holy Eucharist performed, after the separation
of the rites and why?
The Holy Eucharist was performed in the morning and the Feast
of Love in the evening. After the separation of the two rites, the
Holy Eucharist celebrated on the morning of every first day of
the week, namely, Lord’s Day which the Christians set aside as
the day to commemorate the Lord’s Resurrection.

7. Why was there a need for liturgical book?

As the Christians increased and as the time passed the
celebration of the Holy Eucharist became a task of the presbyters
and bishops, whom Apostles ordained and to whom they
transmitted, through the Grace of the Holy Spirit, the power of
performing this Sacrament, as well as the other Sacraments.
Since then, the prayers, supplications and hymns, used in the
Holy Eucharist, began to be written down in books.

8. Which are the varieties of the Divine Liturgy?

The oldest liturgy to be written is the liturgy of Saint James
(Iakobos).
The second is that of Saint Mark.
The third liturgy is that of Saint Basil the Great.
The fourth liturgy is that of Saint John Chrysostom.
The fifth liturgy is that of Pre-Sanctified Gifts.

9. Write the two parts of the liturgy proper?

i) The Preparation, which ends after the Creed. This part
corresponds to our Lord’s Life during His public
ministry.
ii) The Sacramental part, which begins with the
exhortation of the deacon or the priest: “Let us stand
well, let us stand with fear”. This part of the Divine
Liturgy is the most sacred, because in it the Sacrament
of Holy Eucharist is consummated.

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10. What is the significance of the sign of the Cross on our
bodies?
The sign of the Cross on our bodies is also a prayer for God’s
blessing upon us and others. It has often proved a protection
against evil, whether in ones inner thoughts or outward actions,
when made in true faith in its power.

11. When do we make the sign of the Cross?

We rightly make it when we start and close our prayers, when we
enter a Church, when we kiss the icons of the Saints, when the
name of the Persons of the Holy Trinity are pronounced during
the Services, when sacred instances occur during the Divine
Liturgy, when we start and finish our meals, and on many other
occasions.

12. What is the meaning of marriage in the Orthodox

Christianity?
From the point of view of the Orthodox Christian community, it
is directly and immediately related to the experience of being
God’s people and with the mystical experience of membership
in the Church.

13. Is there any presupposition for the partners entering the

marital union?
Marriage as a Sacrament begins with the presupposition that the
partners entering the marital union are already members of the
Body of Christ, share in its liturgical and worship life and
“belongs” to it.

14. How did the Orthodox Christians use to enter into the
marriage originally?
Orthodox Christians entered into marriage by attending the
Divine Liturgy together, receiving Holy Communion together
and being blessed by the Bishop with a simple prayer in which
God was asked to unite the couple.

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15. What is the significance of joining the hands of the bride, the
groom and the priest together?
The hands of the bride, the groom and the priest are joined
momentarily in the service, signifying that the couple becomes
one in the presence of the Church and through the sanctifying
action and grace of the God.

16. Is there a connection of the sacrament of Matrimony with the

Eucharist?
The early connection of the Sacrament of Matrimony with the
Eucharist is still maintained in the Orthodox Church through
wide-spread practice according to which the engaged couple
receive Holy Communion together on the Sunday preceding
their marriage.

17. Why does the Bible compare the marital love with the love of
Christ for the Church?
That is why the Bible finds it appropriate to compare marital
love with the love of Christ for the Church. His self-sacrificing,
caring, supporting, protective and saving love for us is the
example for all people, but in a unique way it is a perfect pattern
for the love of husband and wife.

18. Which are the purposes of the marriage in the Orthodox

Church?
High on the list is the procreation of children. The couple is
understood to be coworkers with God not only in the
perpetuation of human life through the conception, birth and
physical nurture of new members of God’s Kingdom. The
emphasis on mutual support, and aid assistance and mutual
fulfillment is strongly made by the Orthodox

19. What do the marital sexual relations express?

Marital sexual relations are not only means for procreation but
also express the total union of the couple in all things of their
lives.

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20. How does their union maintain its sacramental character?
It maintains the sacramental character when it is done in unity
with Christ and His Church.

21.What do the Orthodox Christians do when they are married

civilly?
They do not consider themselves sacra-mentally married until
they are married in Church. Orthodox Christians who have not
been married in Church and have been married civilly, or by
clergyman of another Church of Faith should have their
sanctified in Christ through he Sacrament of Holy Matrimony in
the Orthodox Church.

22. Which are the penalties for the couples who are married
civilly?
They are not in good standing with their church and may not
receive Holy Communion and other sacraments of the church.

23. Is there any exception to this?

A possible exception to this rule is the case of a couple which
converts to Orthodoxy after their marriage elsewhere.

24. Why doesn’t the Orthodox Church encourage mixed

marriages? Is it a question of prejudice or “discrimination”?
It finds it totally impossible to perform the Sacrament for an
Orthodox Christian anticipating marriage to a non-Christian.
This is not a question of prejudice or “discrimination”. It is an
issue of integrity.

25. Are other Churches acknowledged to be Christian by the

Orthodox?
Other Churches are acknowledged t be Christian by the
Orthodox if they affirm the belief in God as Trinity and accept
Christ as both God and Man.

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26. What is the role of the Sponsor in the Sacrament of Marriage?
An important role is played by the Sponsor, who may be either a
man or a woman. Because the Sponsor functions in much the
same manner as a Sponsor at a Baptism and maintains that role
throughout life in reference to the couple.

27. What happens in the case of a mixed marriage?

Sometimes, in the case of a mixed marriage, it is suggested that
two services take place.

28. What is the role of the parish priest regarding the problems
the couples may have in their marriage?
The Church usually through the parish priest stands ready to
come to the aid of the distressed couple. Should trouble develop,
counseling should be sought from the parish priest, who may
also recommend other competent professional assistance, if
necessary.

29. What does the Church do in case of a divorce?

An effort is made, even at this time, to determine if the couple
can be reconciled. The matter is then dealt with in an
ecclesiastical court, and a decision taken.

30. Who is responsible for the religious up-bringing of one’s

children?
But it should be noted that both parents are responsible for the
religious up-bringing of their children, not only the Orthodox
member.

31. Is it allowed for a non-Orthodox Christian clergyman to

concelebrate in any Sacrament in O. Church? And why not?
According to the Guidelines for Orthodox Christians in
Ecumenical Relations (1973), in such cases, the Orthodox priest
will issue an invitation to the clergyman suggested by he
participant. Since a non-Orthodox Christian clergyman may not
concelebrate at any Sacrament in the Orthodox Church, the

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invited clergyman may not actively officiate in the Orthodox
Sacrament itself.

32. What may he do if he is invited in an Orthodox marriage?

Where will he stand?
However, a seat of honor is usually prepared for the visiting
clergyman, and at the conclusion of the Sacrament, he is
acknowledged and invited to step forward. He may at that time
address the couple, offer prayers and give a benediction in either
a formal or informal manner.

33. How should the Orthodox partners behave to their spouses?

Orthodox partners will make every effort to be sensitive to the
feelings, beliefs, practices and perspectives of their spouses.
They will never seek to force convention upon their partner, but
will do everything possible to respect the other’s conscience.

34. Which are the marriage procedures in the Eastern Orthodox

Church?
i) The Orthodox Church does not perform the Sacrament
of Marriage for two non-Orthodox Christians or for an
Orthodox and a un-baptized person.
ii) An Orthodox Christian must be married in the
Orthodox Church, by an Orthodox priest and according
to the Orthodox service.
iii) The Sponsor at an Orthodox marriage must be an
Orthodox Christian.
iv) By application of the “oikonomia” a mixed marriage
may be performed in the Orthodox Church.

35. What is the principle of “oikonomia”?

Oikonomia or economy is the carrying out of the spirit rather the
exact and rigid letter of the law without a contravention of he
spirit of any prescription, canonical or legal, but as a mean
between impiety and strictness.

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36. What happened in case of a mixed marriage?
In the event of a mixed marriage, double performances of the
service in both the Orthodox Church and another Church are not
to be encouraged, except when it is required by the necessity of
regularizing the proper canonical standing of the Orthodox
spouse.

37. Which procedure is followed when the presence of a non

Orthodox clergyman is requested?
i) The Orthodox Pastor will issue an invitation to the guest
clergyman who may be seated on the Solea.
ii) At the conclusion of the Orthodox service, the guest
clergyman, advised as to appropriate vesture. Then may
give his benediction to the couple and address to the
words of good wishes and exhortation.
iii) Announcement ad publication of the marriage should
indicate clearly the distinction between the Orthodox
celebrant and the guest clergyman.

38. What is the role of an Orthodox if he is invited in a marriage

service in a non-Orthodox Church?
If an Orthodox priest is invited, he may attend a marriage service
in a non-Orthodox Church as a guest.

39. Which canon accorded the Bishop of Constantinople with a

primacy of honor?
Canon 3 of the Second Ecumenical Council (381).

40. How was he called among all Bishops in the East?

Protothronos.

41. What did the position of honor bring along?

The position of honor accorded the Bishop of Constantinople
brought with it genuine authority (exousia).

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42. How is this made evident?
This is made evident by several factors including: appeals from
other churches, the importance of the Resident Synod
(Endemousa Synodos), and the authority exercised by several
renowned patriarchs such as Saint John Chrysostom, who
involved themselves with matters beyond the territorial limits of
the Church of Constantinople.

43. What is the Resident Synod? ( Endemousa )

The gathering of all the Bishops who are in Constantinople
(ill or visitors) for any reasons, to solve a problem they might
have regarding the Church.

44. What does the canon 6 recognize and where does it base this
status?
The canon recognizes the elevated status of the Bishop of
Alexandria and Antioch above the other bishops in certain
defined areas. Furthermore, it bases this status on “ancient
custom”.

45. Why doesn’t it mention the Bishop of Constantinople?

There is no mention of the Bishop of Constantinople due to the
fact that this see was as yet an insignificant little town.

46. What happened with the reconciliation of Church and State?

The Church adapted its organization to the administrative
structure of the State.

47. How was the secular capital of the province called?

Metropolis.

48. What did canon 6 recognize? And what did it establish?

Canon 6 recognized the great ecclesiastical authority of the three
sees it mentions by name, Rome, Alexandria an Antioch, thereby
establishing an important canonical precedent for regional
primacy in general.

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49. What did anon 2 determine about the ecclesiastical
territories?
Canon 2 determined that ecclesiastical territories and secular
boundaries were to coincide, thereby introducing a new order in
the hierarchy both forth spheres of jurisdiction of each local
Church and for their organization within the Church universal.
Furthermore, it opposed uncanonical activity in other dioceses.

50. What did canon 3 deprive the Bishop of Alexandria?

Canon 3 deprived the Bishop of Alexandria of a position of
primacy in the East by according the Bishop of Constantinople
prerogatives of honor (presveia times) after the Bishop of Rome,
because Constantinople was the new Rome.

51. Did the five great ecclesiastical centers exist by that time?
It is clear that the five great ecclesiastical centers of Rome,
Constantinople, Alexandria, Antioch and Jerusalem later known
as patriarchates, did not exist.

52. Which Ecumenical synod recognizes these centers?

They were later to be recognized by the Fourth Ecumenical
Council.

53. What is the meaning of the term “presveia times”?

Some claim that it implies only a priority of honor or simple
precedence, others that it entails constitutional order, or essential
jurisdiction and power. Some scholars even support the view
that the term pertains to the Bishop of Constantinople
personally and not to his see. Others again interpret this canon
in the light of canon 28 of the Fourth Ecumenical Council.
Accordingly, presveia times associated with the See of
Constantinople must be understood as placing it second to Rome
in honor, non first.

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54. Was this canon aimed against Alexandria or against Rome?
In reality, this canon was exclusively aimed against Alexandria,
not against Rome.

55. What was the result of this situation?

This situation was the result of the elevation of Constantinople
to the new capital of the Eastern Empire.

56.Was the presveia only honorary distinctions?

The presveia time was not simply honorary distinctions in
hierarchical order. It involved genuine power in a corresponding
relationship with the privileges of other bishops.

57. How is it confirmed that presveia involved genuine power in

a corresponding relationship with the privilege of other
bishops?
This is confirmed by the fact that the First Ecumenical Council
accepted the importance of ethos (ancient custom), recognized
the exousia of the Bishop of Alexandria over Egypt, Libya and
the Pentapolis, and took note of the exousia of the Bishop of
Rome.

58. How did Zonaras and Balsamon comment canon 6?

They underscore the essential importance of the metropolitan,
the weight of his opinion and indispensable consent, even if it is
in opposition to the majority decision of those under his
authority.

59. What does canon 3 make clear about the presveia times?
Canon 3 makes clear that the presveia times of Constantinople
represented genuine authority and were prerogatives of a
general kind over the eastern half of the empire.

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60. Why was the case involving the deposition of Metropolitan
Bagadios an example of such an issue?
An example of such issue was the case involving the deposition
of Metropolitan Bagadios of Bostra by Bishops Cyril and
Palladios. The case was brought before the council of
Constantinople in 394.

61. What did the Council simply restate?

Rather than judge the case, the council simply restated the
principle that bishops must not depose another bishop.

62. What should the bishops do?

Instead, they should await the resolution, of the synod of all the
provincial bishops.

63. What was Nectarios’ decision about?

This was the first step in the practical application of
Constantinople’s prerogatives which consolidated the
hierarchical order as defined in canon 3 of the Second
Ecumenical Council.

64. Were there any other cases similar to the first one?

65. What was the result of all these? What was he benefit for the
Bishop of Constantinople?
Also, through his increasingly influential role in the Resident
Synod, which brought together bishops of other local churches
present in the capital, he had become arbitrator and judge of the
entire church of the East.

66. What did Saint John Chrysostom do exercising the

prerogative of supreme judge both in Asia and Bithynia?
He deposed hierarchs considered unworthy and replaced them
with his own appointees.

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67. What might Chrysostom be claimed as?
One might claim Chrysostom was the forerunner of the work
accomplished by the Fourth Ecumenical Council in its celebrated
canon 28.

68. Which are the factors for the rise of Constantinople’s

authority?
i) The importance of the new capital.
ii) The role of the Bishop of Constantinople as
intermediary between the emperor and the bishops
coming to the capital to settle their provincial affairs.
iii) The existence of the Resident Synod.
iv) The charisma of some of its bishops.
v) The cultural affinity of the dioceses of Thrace, Asia and
Pontos to Constantinople.

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