Coming to Terms…Basic Vocabulary and Terminology of Eastern Orthodoxy

Liturgy

Liturgy (from the Greek for “public work” or “common action”) generally refers to the sacred action and corporate worship of the Church. It includes the Sacramental Mysteries as well as the daily, weekly, monthly, annual and Paschal services.

Divine Liturgy

The Divine Liturgy specifically refers to the service of the Holy Eucharist.

Vespers

Vespers is the sunset or evening service of the Daily Office.

Matins

Matins is the sunrise or morning service of the Daily Office.

Sacramental Mystery

A Sacramental Mystery is one of the many services which help in the sanctification of time and space — something that transforms, transfigures the world as a saving act. The Mysteries of initiation are baptism (Mt. 28:18-20; Rom. 6:4; Gal. 3:27) and chrismation (Acts 8:15-17; 1 John 2:27). The Mystery of Holy Communion / Holy Eucharist wherein we participate in the Body of Christ (Mt. 26:26-28; Jn. 6:30-58; 1 Cor. 10:16, 11:23-31) . The Mysteries of healing are unction (Lk. 9:1-6; Jas. 5:14-15) and penance (Jn. 20:22-23; 1 Jn. 1:8-9). The Mystery of matrimony is crowning in marriage (Gen. 2:18-25; Eph. 5:22-33). The Mystery of church order is ordination to the diaconate, the presbytery (priesthood) and episcopacy (Mk. 3:14; Acts 1:15-26, 6:1-6). There are other Sacramental Mysteries of the church such as monastic tonsure, Christian burial, etc.

Sign of the Cross

This is an action which one makes (usually on oneself) when we invoke the Father, the Son, and the Holy Spirit. It is made with the right hand, forming two fingers together and three fingers together (Christ was divine and human; God is known in three Persons).

The Prayer of the Heart

This is the “Jesus Prayer” — “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” It is a central element in Orthodox spirituality. St. Paul states that we should pray without ceasing; continually; constantly (1 Thess. 5:17) This prayer is one that the Orthodox in this manner.

Theosis

St. Peter states that we are partakers of divine nature (2 Pet. 1:4). In restoring us to His Image and Likeness (which was lost at the Fall) God calls us to “come home” and share in the communion of Love that exists within the Holy Trinity. This concept of “divinization” means that our true and most authentic vocation as human persons is to become, by grace, what God is by nature and essence.

Icon

Literally, “image” in Greek. Human persons are icons of God (Gen. 1:26-27). In Orthodox churches and homes we find 2-dimensional icons of wood, pigment, and sometimes gold leaf. These depict Christ in His humanity; the angels and saints; saving acts and events in the Bible and in salvation history, etc. The icon can also be of a verbal nature…hence, the Book of the Gospels or the Bible is a verbal icon. Icons are normally venerated, respected or honored by the Orthodox. Worship is accorded to God alone. “I do not worship matter, but I worship Him Who became a material being for my salvation.” — St. John of Damascus

The Nicene Creed