The following is a list of terms and definitions from Eastern Orthodox sources. They are fully documented from Eastern Orthodox authors.

Eastern Orthodox Sources

• The Orthodox Study Bible (OSB), Prepared under the auspices of the Academic Community of St. Anhtanasius Academy of Orthodox Theology, Elk Grove, California. Fr. Jack Norman Sparks, Ph.D., Dean.  Underline added.
• Coniaris, Anthony M.. Introducing the Orthodox Church: Its Faith and Life. Light & Life Publishing Company: www.light-n-life.com. Kindle Edition.
• Grube, Fr. George. The Orthodox Church A to Z . Light and Life Publishing, http://www.light-n-life.com. Kindle Edition.
• Ware, Kallistos. The Orthodox Way. St Vladimir’s Seminary Press. Kindle Edition.

Terms and Definition in Eastern Orthodoxy

• Absolution
  • “The prayer offered by a bishop, or presbyter for the forgiveness of sins.” (Orthodox Study Bible, p. 1775).
  • “the act of pronouncing forgiveness, in the name of God, to penitents who have participated in the sacrament (Mystery) of confession. From the earliest days of the Church, the apostolic authority granted by Christ to His Apostles was used for healing penitents and returning them to the bosom of the Church (Matthew 16:19).” (The Complete Book of Orthodoxy, by George W. Grube)
• Adoration
  • “the act of worshiping God alone. It is used to distinguish “latria,” the worship due to God, from “dulia,” the veneration given to things created. Adoration is usually coupled with praise and prayers of adoration.”  (The Complete Book of Orthodoxy, by George W. Grube)
• Advent
  • “A forty-day period of prayer, repentance, and fasting in preparation for Christmas.” (Orthodox Study Bible, p. 1775).
• Apocrypha
  • “Apocrypha – certain books of the Bible such as: 1 Esdras, Tobit, Judith, 1, 2 and 3 Maccabees, The Wisdom of Solomon, Ecclesiasticus (Sirach), Baruch, The Letter of Jerimias. (4 Maccabees is sometimes added to this list.) They are thought to be on a lower footing than the rest of Holy Scripture, and may not be used to define doctrine. Also called the Deutero-Canonical Books.” (The Orthodox Church A to Z, Kindle location 8797)
• Apostles
  • “Christ continues to select Apostles for His Church today; to authorize and empower them for this ministry through the Sacrament of Holy Orders (Ordination).” (Introducing the Orthodox Church, Kindle location 5223)
• Ark of the Covenant
  • “the elaborate box where the 10 Commandments were enshrined . . . a title for the Virgin Mary since, as a tabernacle holds the Eucharistic Lord, so Mary held (carried) our Lord before his birth . . . “ (The Complete Book of Orthodoxy, by George W. Grube)
• Authority
  • “The decisions of an Ecumenical Council, formulated by the bishops under the guidance of the Holy Spirit and accepted by the clergy and the laity, constitute the highest authority of the Orthodox Church.” (Introducing the Orthodox Church, Kindle location 465)
  • “The Church is the divinely inspired Interpreter of the Bible. The Holy Spirit has been abiding in the Church since Pentecost guiding it to all truth.” (Introducing the Orthodox Church, Kindle location 6021)
• Baptism
  • “The sacrament whereby one is born again, buried with Christ, resurrected with Him and united to Him. In baptism, one becomes a Christian and is joined to the church.” (Orthodox Study Bible, p. 177).
  • “Orthodox Christians administer Baptism through immersion, placing the child or adult under the water, rather than just sprinkling or pouring.” (The Orthodox Church A to Z, Kindle location 6253)
  • “From the moment of our Baptism and Chrismation the Holy Spirit, together with Christ, comes to dwell in the innermost shrine of our heart.” (The Orthodox Way, Kindle location 1786)
  • “After Baptism, man is a living member of the Body of Christ. He is no longer mere man, but man transformed, divinized, newly begotten as God’s own son or daughter. He carries within him the very life of God.” (Introducing the Orthodox Church, Kindle location 4644)
  • “unites us to Christ. It is a rite of passage, an entrance into the Kingdom of God and eternal life. Through baptism, we become members of Christ’s Church. Actually, in the teaching of the Church, each of us is called by our baptism to serve the people of God in a sacred capacity, and each of us has a role to play in serving God’s Kingdom . . . baptism waters make us new creatures in the Lord and we begin a regenerated life as “Christians,” a word which means “living in Christ.” Orthodoxy practices the ancient custom of triple immersion in water. Pouring and sprinkling may be used only in severe emergencies or at the point of death. The Orthodox Church baptizes infants and adults who have never been validly baptized and is always done in the name of the Holy Trinity.” (The Complete Book of Orthodoxy, by George W. Grube)
• Baptismal Name
  • “We are given the name of a saint at our Baptism as a symbol of entering into the Church of Christ. We are both an earthly Church, those struggling here and now, and a heavenly Church, living with the Lord for all eternity. Patron saints are our intercessors, helpers and guides who understand our earthly sorrows. They are real members of the Church. Icons of the saints show that they have already been glorified by God and are praying with us, and for us, at all times.” (The Orthodox Church A to Z, Kindle location 6509)
• Belief
  • “The acceptance of the truths of the gospel. More than a mental assent, belief as used in the NT includes relying upon or trusting in God from the HEART.” (Orthodox Study Bible, p. 1776).
• Bible
  • “Canon of Holy Scripture (i.e., the books to be included in the Bible) was finally set at the Ecumenical Council of Chalcedon (451 A.D.) this confirmed the decision/list of the local Council of Carthage (397). The Bible consists of 39 books in the Old Testament and 27 books in the New Testament . . . the Church, interpreting the Bible is the vessel which leads us to the truth . . . the Holy Scriptures are a product of Tradition which have come down to us from the earliest days of the faith, and are at the very core of our lives as faithful followers of the Lord.” (The Complete Book of Orthodoxy, by George W. Grube)
• Bishop
  • “A bishop is the leader of a local community of Christians. In the New Testament, there is often no clear distinction between the offices of bishop and elder (presbyter ), both of which function as leaders of the community.” (Orthodox Study Bible, p. 1776).
• Body of Christ
  • “The Body of Christ is constituted through Baptism, Chrismation, and the Eucharist. Through Baptism we are grafted into the Body as members; through Chrismation we are sealed with the gift of  the Holy Spirit; through the Eucharist, Christ comes to dwell in us making us truly members of His Body, the Church.” (Introducing the Orthodox Church, Kindle location 465)
• Born Again
  • “A person is born again to new life in Christ to enter God’s eternal Kingdom. This new birth takes place through the sacrament of baptism.” (Orthodox Study Bible, p. 1777).
  • “translated literally, “born from above.” In order to gain eternal life the person must be born again to new life. This new birth is through Jesus Christ in the Mystery of Baptism. This new life is received from the Holy Spirit through the sanctifying waters of baptism.”
• Capital sin
  • “a deadly sin which results in the spiritual demise of a person. The so-called “Seven Deadly Sins” are pride, covetousness, lust, anger, gluttony, envy, and sloth.” (The Complete Book of Orthodoxy, by George W. Grube)
• Catechumens
  • “Those who are undergoing training and instruction in preparation for Baptism and reception into the Church.” (The Orthodox Church A to Z, Kindle location 8998)
• Celibacy of the Clergy
  • “In the Orthodox Church, the position has always been that priests and deacons may marry before their ordination to the priesthood, but not after.” (The Orthodox Church A to Z, Kindle location 8998)
• Chrism
  • “…Chrism, a specially prepared oil which must be consecrated by a Bishop. (Orthodox Study Bible, p. 1777).
• Chrismation
  • “The sacrament completing baptism, whereby one receives the gift of the Holy Spirit through anointing with the Chrism, a specially prepared oil which must be consecrated by a Bishop. (Orthodox Study Bible, p. 1777).
  • “The practice of anointing a person immediately following Baptism. The “newly enlightened”, or baptized person, receives the manifold “Gifts of the Spirit” in Chrismation which were promised by Jesus Christ, (Acts 2:38 ).” (The Orthodox Church A to Z, Kindle location 9062)
  • “the Mystery (Sacrament) of Chrismation (sometimes referred to as Confirmation in the West) immediately follows baptism. From the earliest days of the Church it was called “Sealing the Spirit,” and was conferred immediately after Baptism. In Chrismation we are strengthened with the life of the Holy Spirit imparted to us in a very special way. Chrismation marks us as unique members of the People of God, each with certain gifts and talents. Our bodies are anointed with Chrism (Holy Oil) consecrated by the bishop to remind us that souls and minds and hearts are involved in our salvation, and that our physical bodies are utilized in leading us to eternal life.” (The Complete Book of Orthodoxy, by George W. Grube)
• Church
  • “the Church is the realization (or actualization) in time of the Kingdom of Heaven for all who believe in, live in, move in, and after being in Christ . . . When one becomes a member of the Church he or she begins a journey to eternity aboard the “Ark of Salvation” and is one of the faithful in “The New Israel.” One cannot journey to eternal salvation without the help of Christ’s Church, or receiving the Holy Mysteries.  We are transformed into the Body of Christ, through the Eucharist, we literally partake of Christ’s Body and Blood to give us the strength and nourishment on our salvific journey.” (The Complete Book of Orthodoxy, by George W. Grube)
• Church Fathers
  • “The Orthodox Church honors the Fathers not as witnesses of antiquity but as preservers of the complete and unaltered truth given us by Christ.  The Church Fathers have placed in our hands the flaming torch of the apostolic faith which our generation is to preserve and pass on to succeeding generations.” (Introducing the Orthodox Church, Kindle location 2422)
• Communion of Saints
  • “all members of the Church living or reposed, as the one body of Christ.” (The Orthodox Church A to Z, Kindle location 9093)
• Confession
  • “Confession is therefore referred to as a “Second Baptism”. (The Orthodox Church A to Z, Kindle Location 3851)
  • ” . . . confessing sins by an individual before God in the presence of a priest, who serves as a spiritual guide and confessor (pneumatikos). God alone forgives sin, the priest is a witness and spiritual guide . . . sometimes priests are asked if Orthodox Christians cannot just confess to God in private. This is not permitted since all sin is social and it would be very easy for us to deny our guilt alone without seeking the forgiveness of the Church, therefore never fully admitting our sin. It is necessary to confess to a priest, who represents the Church, and also to seek his counsel and guidance. The Mystery of Confession belonged to the Church, not to individual consciences. As in all the Mysteries (Sacraments) of the Church a priest is required for Confession to be valid and beneficial. Confession is a spiritual cleansing and an inventory of our posture before Almighty God and those who actually benefited from Holy Confession know the liberating feeling of the words of the priest as he pronounces the forgiveness promised by Christ . . . “
• Conversion
  • “The beginning of salvation, occurring when a person repents, believes the gospel, and enters into a personal union and relationship with Christ.” (Orthodox Study Bible, p. 1777).
• Dead, prayers for
  • “Although we do not believe that someone else’s prayers, offered after we die, will get us into heaven, we continue to pray for the deceased beseeching God’s mercy in their behalf. Orthodox prayers for the dead invoke God’s “mercy” to bestow “comfort” and “forgiveness” upon the deceased.” (Introducing the Orthodox Church, Kindle location 6592)
• Deification
  • The grace of God through which believers grow to become like Him and enjoy intimate communion with the Father through the Son in the Holy Spirit.” (Orthodox Study Bible, p. 1779).
  • “By virtue of this distinction between the divine essence and the divine energies, we are able to affirm the possibility of a direct or mystical union between man and God—what the Greek Fathers term the theosis of man, his “deification” (The Orthodox Way, Kindle location 307)
  • See also, Theosis
• Dormition
  • “although the Virgin Mary underwent a physical death she was taken up into heaven as on anticipation of the resurrection of the human body at the end of this world.” (The Complete Book of Orthodoxy, by George W. Grube)
• Ecumenical Councils
  • “The decisions of an Ecumenical Council, formulated by the bishops under the guidance of the Holy Spirit and accepted by the clergy and the laity, constitute the highest authority of the Orthodox Church.” (Introducing the Orthodox Church, Kindle location 465)
• Energy
  • Used theologically, that which radiates from the hidden essence or nature of God. The energies of God, such as grace, are not created, and allow the believer to enter into a personal relationship with God whose essence always remains hidden from humanity. Moses was permitted to see the GLORY of God, His energies, but was forbidden to gaze on the face of God, His hidden essence. (Orthodox Study Bible, p. 1779).
  • “The energies, as we have insisted, are not to be “objectified” or regarded as an intermediary between God and man, a “thing” or gift which God bestows on his creation. The energies are truly God himself—yet not God as he exists within himself, in his inner life, but God as he communicates himself in outgoing love.” (The Orthodox Way, Kindle location 2282)
• Eucharist
  • “Greek term for “ thanksgiving”. The Mystery (or Sacrament) under which the bread and wine become the very Body and Blood of Christ.  Along with Baptism, the Eucharist it is at the core of the Christian Faith.” (The Orthodox Church A to Z, Kindle location 9290)
  • “The Sacrament of the Eucharist (Holy Communion) is the Sacrament by which Christ unites Himself with us today.” (Introducing the Orthodox Church, Kindle location 5223)
  • The Mystery (Sacraments) under which the bread and wine become the very Body and Blood of Christ. Along with baptism, the Eucharist is at the core of the Orthodox Christian faith . . . we celebrate the Holy Eucharist each Sunday according to the most ancient tradition.” (The Complete Book of Orthodoxy, by George W. Grube)
• Faith
  • “the power given us by Almighty God which enables us to believe what He has revealed to us. Faith is necessary for salvation and must be accompanied by good works, as a sign that one is indeed imbued with faith itself.” (The Complete Book of Orthodoxy, by George W. Grube)
• Filioque
  • “A Latin word meaning “and the Son.” Roman Catholic and, later, Protestant churches have added words to the Nicene Creed: “I believe in the Holy Spirit . . . who proceeds from the Father and the Son.” The filioque is judged by the Orthodox Church as error because it is contrary to what Jesus taught (Jn 15:26). Thus, the filioque confuses the true belief concerning the Holy Trinity. The addition of the filioque was a major factor contributing to the Great Schism in the eleventh century.” (Orthodox Study Bible, p. 1780).
  • “the clause, “and the son” not found in the Nicene-Constantinople Creed, which denotes the double procession of the Holy Spirit, i.e. “from the Father and the Son”. This phrase was not in the original Creed having been added by the Western Church in the ninth century.” (The Orthodox Church A to Z, Kindle location 9356)
• Forgiveness
  • “the remission of sins committed after baptism. Forgiveness of continual sin is granted by the Mystery of Confession to the mercy and love of God.” (The Complete Book of Orthodoxy, by George W. Grube)
• Free Will
  • “the choice given to human beings to choose between good and evil, or between the love of God and sin. Sin imparts a stain on the image of God in our soul but does not obliterate it.” (The Complete Book of Orthodoxy, by George W. Grube)
• Glorification
  • “the process by which a person is declared a saint through his or her supernatural intervention in the lives of the faithful.”
• Grace
  • “The gift of God’s own presence and action in His creation. Through grace, God forgives sins and transforms the believer into His image and likeness. Grace is not merely unmerited favor—an attitude of God toward the believer. Grace is God’s uncreated energy bestowed in the sacraments and is therefore truly experienced.” (Orthodox Study Bible, p. 1781).
  • “the name given to the assistance by a loving and compassionate God to those who seek his help. Grace also refers to the mercy of God and his abundant goodwill to men and women of all ages . . . It is this power which sanctifies, gives life and perfects that which is in the church for the benefit of her numbers . . . We must cooperate with his grace . . . if he (who claims the name Christian) does not bear in his heart the conviction that the grace of God, given for faith, is the mercy of God . . . If he does not labor with the aim of receiving the grace of God, first of all through baptism, or if he had it and it departed by reason of his sin, to cause it to return again through repentance, confession, and a self belittling life, and if, in giving alms, fasting and performing vigils, prayers and the rest, he thinks he is performing glorious virtues and good deeds valuable in themselves, the labors and exhausts in vain.” (The Complete Book of Orthodoxy, by George W. Grube)
• Hyperdulia
  • “the special veneration paid to the Mother of God. It is distinguished from “dulia”, i.e. veneration of the saints and “latria”, reserved for God alone.” (The Orthodox Church A to Z, Kindle location 9499)
• Icon
  • “An Icon is “a painting on wood or other material representing Our Lord, the All-Holy Virgin, saints, or events in their lives. The veneration given to an icon is to the one represented on the icon, not the material itself.” (The Orthodox Church A to Z, Kindle location 9499)
  • “A transliterated Greek word meaning “image” (Col 1:15). Icons of Christ and His saints depict the reality of the incarnation: because the Son of God became Man, He can be imaged. Orthodox Christians honor or venerate icons, but never worship them, for worship is due the Holy Trinity alone. The honor given to icons passes on to the one represented on the icon, as a means of thanksgiving for what God has done in that person’s life.” (The Orthodox Study Bible, p. 1782).
  • “We keep icons of patron saints in our home and invoke their assistance.” (The Orthodox Church A to Z, Kindle location 6509)
  • “The icon, blessed by the priest, becomes like a sacrament. It participates in the event it depicts and becomes, as it were, a making present again of that event existentially for the believer. The icon is the distinguishing feature of every true Orthodox home. It transforms each home into a “church” where God abides and where prayers are offered daily.” (Introducing the Orthodox Church, Kindle location 6420)
  • “a painting on wood or other material representing our Lord, the All Holy Virgin, saints, or events in their lives. Icons are produced in all sizes, and may be portable or stationary, e.g., painted on a wall or on iconostasis . . . Orthodox churches are replete with icons and the first action of any believer upon entering the sanctuary will be to reverence the Holy Table by bowing in front of the Holy Doors, and then the icons of our Lord and the Mother of God, and the various saints . . . icons are to be honored and venerated but never worshiped, for that is something reserved for God alone.” (The Complete Book of Orthodoxy, by George W. Grube)
• Impute
  • “means “reckoned” or “rendered.” (Orthodox Study Bible, Notes on p. 1549).
• Infusion
  • “a method of Baptism by pouring water on the head instead of immersion of the entire body. Infusion may be used in the Orthodox Church but only in cases of extreme emergency.” (The Orthodox Church A to Z, Kindle location 9533)
• Intercession
  • “Patron saints are our intercessors, helpers, and guides who understand our earthly sorrows. They are real members of the Church. Icons of the saints show that they have already been glorified by God and are praying with us, and for us, at all times.” (The Orthodox Church A to Z, Kindle location 6509)
  • “The saints are those who, having advanced closer to the goal of theosis (becoming like God in Christ), can help the rest of us through their example and prayers…We may call upon them for family support beseeching their intercession in and through Christ.” (Introducing the Orthodox Church, Kindle location 3664)
• Interpretation, of Scripture
  • “The Church is the divinely inspired Interpreter of the Bible. The Holy Spirit has been abiding in the Church since Pentecost guiding it to all truth.” (Introducing the Orthodox Church, Kindle location 6021)
• Justification
  • “…justification is not merely a one-time event but a dynamic, ongoing process.  In addition to faith, two conditions are given here: God accepts whoever fears him and works righteousness. This does not deny justification by faith, but demonstrate clearly that justification is not by faith alone.” (Orthodox Study Bible, p. 1518)
  • “Being justified refers to an ongoing state of righteousness and not merely to a one-time event. (Orthodox Study Bible, p. 1549).
  • “Justification (being made righteous) by faith is not a one-time “not guilty” verdict, as some may teach. Rather, it is Christ living in us, and we in Him (Gal 2:20). Thus, to be justified is to be in communion with Jesus Christ in an ongoing, dynamic, and growing life with Him. The relationship between God and His people is one of Shepherd to sheep, Master to servant, and Father to an adopted child.” (OBS, p. 1549).
  • “Rather than justification as a legal acquittal before God, Orthodox believers see justification by faith as a covenant relationship with Him, centered in union with Christ.” (Orthodox Study Bible, p. 1549).
  • “Paul has affirmed that justification, our ongoing communion with God, comes by faith in Christ and not by following the works of the law.” (Orthodox Study Bible, p. 1549).
  • “In baptism (Rom 6:1–6), God forgives one’s sins and begins to transform him or her into a righteous person.” (The Orthodox Study Bible, p. 1783).
  • “the process of God for giving the repentant sinner and making him a righteous person. We are unable to gain justification through good works are human merit, since justification is a free gift of God given to the faithful when they respond to His love and truth. True faith is not just belief but a sincere commitment to Christ which is shown forth by works of righteousness.” (The Complete Book of Orthodoxy, by George W. Grube)
• Man
  • “Man is good by nature, but he maltreats himself and his goodness when he does not seek Wisdom and His general virtues (lack of discernment). (The Orthodox Study Bible, p. 869)
  • “For man is good by nature…man does not possess a sinful nature.” (Orthodox Study Bible, p. 159).
  • “The Law of Moses taught that man is only guilty before God by free choice, but not by nature. For man is good by nature; otherwise, we would be imputing guilt to God.” (The Orthodox Study Bible, p. 159)
• Matins
  • “The early morning prayer service in the Orthodox Church.” (The Orthodox Study Bible, p. 1783).
• Mystery
  • “Orthodox refer to the Sacraments (a Latin term) as “Mysteries”. In Slavonic the term is “Tainstvo”.” (The Orthodox Church A to Z, Kindle location 9806)
• Original Sin
  • “Original sin does not carry guilt, for a person is guilty only of his or her own sins, not of those of Adam.” (The Orthodox Study Bible, p. 1784).
  • “Orthodoxy also rejects the theory of “Original Guilt” which says that mankind inherited the very guilt of our first parents because of their sin.” (The Orthodox Church A to Z, Kindle Location 3999)
• Orthodox Church (Eastern Orthodox)
  • “The Orthodox Church, one, holy, catholic and apostolic, is the true Church of God on earth. It has kept the fullness of Christ’s truth, the complete deposit of faith, in continuity with the Church of the apostles.” (Introducing the Orthodox Church, Kindle location 465)
  • “The Body of Christ is constituted through Baptism, Chrismation, and the Eucharist. Through Baptism we are grafted into the Body as members; through Chrismation we are sealed with the gift of  the Holy Spirit; through the Eucharist, Christ comes to dwell in us making us truly members of His Body, the Church.” (Introducing the Orthodox Church, Kindle location 465)
• Patron Saints
  • “Patron saints are our intercessors, helpers, and guides who understand our earthly sorrows. They are real members of the Church. Icons of the saints show that they have already been glorified by God and are praying with us, and for us, at all times…We keep icons of patron saints in our home and invoke their assistance.” (The Orthodox Church A to Z, Kindle location 6509)
  • “a saint chosen to answer particular needs as advocate, Guardian, and a protector. Saints called upon for particular needs (Psalm 37:27-29) . . . “ (The Complete Book of Orthodoxy, by George W. Grube)
• Penance
  • “Penance, Mystery of (Sacrament) – properly named “The Mystery of Penitence”, whereby one’s sins are forgiven by God. The penitent must acknowledge sins, confess them before a priest, and be truly sorry, in order to receive forgiveness from Almighty God. The priest acts as a representative of the Church, ( St. Matthew 16:19).” (The Orthodox Church A to Z, Kindle location 9938)
  • “The Sacrament of Penance or Confession is a “new Baptism” since it involves the forgiveness of all sins committed after Baptism. It is the Sacrament by which Christ comes to us today to liberate and heal rather than to judge.” (Introducing the Orthodox Church, Kindle location 5223)
  • “sometimes named the Mystery of Penitence (Confession), whereby sins are forgiven. The penitent must acknowledge sin, confess them, and be truly sorry in order to receive forgiveness from God. The priest acts as a representative of God and the Church (Matthew 16:19).” (The Complete Book of Orthodoxy, by George W. Grube)
• Panentheism
  • “As Christians, we affirm not pantheism but “panentheism”. God is in all things yet also beyond and above all things.” (The Orthodox Way, Kindle location 728)
• Prayer
  • “Although we do not believe that someone else’s prayers, offered after we die, will get us into heaven, we continue to pray for the deceased beseeching God’s mercy in their behalf. Orthodox prayers for the dead invoke God’s “mercy” to bestow “comfort” and “forgiveness” upon the deceased.” (Introducing the Orthodox Church, Kindle location 6592)
  • “calling upon God through words of praise, gratefulness, sorrow for sin, intercession, and requests for blessing. Prayer is communion with God with our hearts and minds. Prayer may be vocal or meditative, without words. It can rise to its highest form when it is in the Power of the Spirit…“ (The Complete Book of Orthodoxy, by George W. Grube)
• Propitiation
  • “An offering that results in atonement, redemption, and reconciliation. Christ offered Himself on the Cross as a propitiation for our sins, to liberate humanity from sin and death.” (The Orthodox Study Bible, p. 1785).
• Purgatory
  • “the place or state of temporal punishment where unforgiven sins are expiated and punishment due to these sins is served. The doctrine developed slowly in the Western church and is not accepted by the Orthodox Church, which denies the “suffering of souls” in purgatory.” (The Complete Book of Orthodoxy, by George W. Grube)
• Remission
  • “the forgiveness of sins through the Sacramental services of the Church. When our sin is forgiven, and forgotten, it is our obligation to forgive the sins of those who have offended us.” (The Complete Book of Orthodoxy, by George W. Grube)
• Sacrament
  • “a Sacrament is a divine rite instituted by Christ or His Apostles which through visible signs conveys to us the hidden grace of God.” (Introducing the Orthodox Church, Kindle location 5223)
  • “A sacrament is a way in which God imparts grace to His people. Orthodox Christians frequently speak of seven sacraments, but God’s gift of grace is not limited only to these seven—the entire life of the church is mystical and sacramental. The sacraments were instituted by Christ Himself (Jn 1:16, 17). The Seven Mysteries are: Baptism (Mt 28:18–20; Rom 6:4; Gal 3:27), Chrismation (Acts 8:15–17; 1Jn 2:27), the Eucharist (Mt 26:26–28; Jn 6:30–58; 1Co 10:16; 11:23–31), Confession (Jn 20:22, 23; 1Jn 1:8, 9), Ordination (Mk 3:14; Acts 1:15–26; 6:1–6; 1Ti 3:1–13; 4:14), Marriage (Gn 2:18–25; Eph 5:22–33), and Healing or Unction (Lk 9:1–6; Jam 5:14, 15).” (The Orthodox Study Bible, p. 1786).
  • “the Western term for “Mystery,” or that manner through which God imparts His life to His people. The Church is a sacrament and her rights are ways of granting God’s grace to the faithful.” (The Complete Book of Orthodoxy, by George W. Grube)
• Saints
  • “The saints are those who, having advanced closer to the goal of theosis (becoming like God in Christ), can help the rest of us through their example and prayers…We may call upon them for family support beseeching their intercession in and through Christ…Since Jesus Christ is the “one mediator between God and man”, saints are not mediators but intercessors. We do not pray to saints; rather we ask them to pray for us.” (Introducing the Orthodox Church, Kindle location 3664)
• Salvation
  • “…the Orthodox Christian sees salvation in at least three aspects: (a) I have been saved, being joined to Christ in Holy Baptism; (b) I am being saved, growing in Christ through the sacramental life of the Church; and (c) I will be saved, by the mercy of God at the Last Judgment.” (Orthodox Study Bible, p. 1549).
  • “The most perfect rule of Christianity, its exact definition, its highest summit, is this: to seek what is for the benefit of all”, states St John Chrysostom. “…I cannot believe that it is possible for a man to be saved if he does not labour for the salvation of his neighbor.” Such are the practical implications of the dogma of the Trinity. That is what it means to live the Trinity.” (The Orthodox Way, Kindle location 597)
  • “the term used to describe deliverance from sin and death, union with Christ and abiding with God forever in eternity. Salvation is a process from Baptism until death. It is not an instant movement of “being saved” by pronouncing a simple formula of trust in Jesus as personal Savior. We are saved through faith, a gift from God, but our salvation must show itself in works of righteousness. We gain the grace of salvation through the Mysteries of the Church. St. Paul refers to “working out” once salvation in “fear and trembling” (Philippians 2:12).”
• Scripture
  • The final criterion for our interpretation of Scripture is the mind of the Church. And this means keeping constantly in view how the meaning of Scripture is explained and applied in Holy Tradition: that is to say, how the Bible is understood by the Fathers and the saints, and how it is used in liturgical worship.” (The Orthodox Way, Kindle location 1995)
  • “The Church is the divinely inspired Interpreter of the Bible. The Holy Spirit has been abiding in the Church since Pentecost guiding it to all truth.” (Introducing the Orthodox Church, Kindle location 6021)
• Scripture and Tradition
  • “these are not to be understood as complementary or conflicting authorities in Orthodoxy. The Church does not accept the idea of “autarkeia” or “Sola Scriptura.” Orthodoxy sees Holy Scripture was a product of, or fruit, of Tradition. God, in fact does not speak to the Bible alone, since the Fathers were witnesses to the early faith, and along with the liturgy, creed, and decrees of the faith transmit divine Truth to all believers. The Orthodox Church teaches us that the books of the Bible are based on a huge body of oral tradition whose limits are not able to be defined.” (The Complete Book of Orthodoxy, by George W. Grube)
• Synergism
  • “Working together; the act of cooperation. In the NT synergism is the idea of being “workers together with” God (2Co 6:1), or of working “out your own salvation . . . for it is God who works in you” (Php 2:12, 13). This is not a cooperation between equals, but finite man working together with Almighty God. Man responds to Christ’s SALVATION through cooperation with God’s grace in living by faith, righteous works, and rejection of evil (Jam 2:14–26).” (The Orthodox Study Bible, p. 1788).
• Theosis
  • “By virtue of this distinction between the divine essence and the divine energies, we are able to affirm the possibility of a direct or mystical union between man and God—what the Greek Fathers term the theosis of man, his “deification” (The Orthodox Way, Kindle location 307)
• Theotokos
  • “God-bearer, birth-giver, frequently translated “Mother of God.” Because Jesus Christ is the divine Son of God, Mary is called the Mother of God to profess our faith that in the incarnation, God was in her womb.” (The Orthodox Study Bible, (p. 1789).
• Tradition
  • “That which is handed down, transmitted. In the NT, there are two types of tradition: (1) the “tradition of men” which Christ strongly condemns (Mk 7:6–8), and (2) holy or apostolic tradition which St. Paul calls us to steadfastly follow (2Th 2:15). Holy Tradition is the life of the Holy Spirit in the Church. He leads the Church “into all truth” (Jn 16:13) and enables her to preserve the truth taught by Christ to His apostles. The Scriptures are the core of this Tradition, as interpreted through the writings of the Fathers, the Ecumenical Councils, and the worship of the Church. Together, these traditions manifest the faith of the ancient undivided Church. (See also Jn 21:25; Acts 15:1–29; 2Th 3:6.)” (The Orthodox Study Bible, p. 1789).
  • “handing down the doctrines, truths, and customs of the Church as determined by Holy Scripture, the teachings of the Fathers, the formal written Canons of the Church, and things which have been transmitted orally pertaining to revelation or faith. Also refers to the standards of belief determined by Creedal statements.” (The Orthodox Church A to Z, Kindle location 10210)
  • “The final criterion for our interpretation of Scripture is the mind of the Church. And this means keeping constantly in view how the meaning of Scripture is explained and applied in Holy Tradition: that is to say, how the Bible is understood by the Fathers and the saints, and how it is used in liturgical worship.” (The Orthodox Way, Kindle location 1995)
  • “tradition is the living continuity with the past, the link we have with the church of ancient days. Tradition cannot change; it is Truth! . . . tradition includes the books of the Bible, the Creeds, the Church Fathers and their teachings, their decisions of the Ecumenical Councils, the Liturgy, the canons and the entire system of Church government and worship which are given us to preserve, protect, and defend . . . tradition is of utmost importance in maintaining the golden link with the faith which comes to us from the Apostles.” (The Complete Book of Orthodoxy, by George W. Grube)
• Unction
  • “Anointing of the sick with blessed oil, for the healing of body and soul.” (The Orthodox Study Bible, p. 1789).
  • “the act of anointing with oil. In the Orthodox Church, Unction is used in both Baptism and Chrismation.” (The Complete Book of Orthodoxy, by George W. Grube)
• Veneration
  • “respect and honor given to the saints and certain items such as icons used in the Church’s liturgical services.” (The Orthodox Church A to Z, Kindle location 10244)
• Vespers
  • Even prayers service in the Orthodox Church