St. George Antiochian Orthodox Church
كنيسة القديس جاورجيوس للروم الانطاكيين الارثوذكس
Upland- California - ابلند - كاليفورنيا
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The Orthodox Church is the one Church founded by Jesus Christ and his apostles, begun at the day of Pentecost with the descent of the Holy Spirit in the year 33 A.D. It is also known (especially in the contemporary West) as the Eastern Orthodox Church or the Greek Orthodox Church. It may also be called the Orthodox Catholic Church, the Orthodox Christian Church, the one, holy, catholic, and apostolic Church, the Body of Christ, the Bride of Christ, or simply the Church.
As with its Apostolic succession, the faith held by the Church is that which was handed by Christ to the apostles. Nothing is added to or subtracted from that deposit of faith which was “handed once for all to the saints” (Jude 3). Throughout history, various heresies have afflicted the Church, and at those times the Church makes dogmatic pronouncements (especially at ecumenical councils) delineating in new language what has always been believed by the Church, thus preventing the spread of heresy and calling to repentance those who rend asunder the Body of Christ. Its primary statement of faith is the Nicene-Constantinopolitan Creed.
Almost two thousand years ago, Jesus Christ, the Son of God, came to earth and founded the Church, through His Apostles and disciples, for the salvation of man. In the years which followed, the Apostles spread the Church and its teachings and founded many churches, all united in faith, worship, and the partaking of the Mysteries (or as they are called in the West, the Sacraments) of the Holy Church. The churches founded by the Apostles themselves include the Patriarchates of Alexandria, Antioch, Jerusalem, and Rome and Constantinople. The Church of Alexandria was founded by St. Mark, the Church of Antioch by St Paul, the Church of Jerusalem by Ss. Peter and James, the Church of Rome by Ss. Peter and Paul, and Church of Constantinople by St Andrew. Those founded in later years through the missionary activity of the first churches were the Churches of Sinai, Russia, Greece, Serbia, Bulgaria, Romania, and many others.
Each church has always had independent administration, but, with the exception of the Church of Rome, which finally separated from the others in the year 1054, are united in faith, doctrine, Apostolic tradition, sacraments, liturgies, and services. Together they constitute what is called the “Orthodox Church”, literally meaning “right teaching” or “right worship”, derived from two Greek words: orthos, “right,” and doxa, “teaching” or “worship.”
The Orthodox Church historically stands in direct continuity with the earliest Christian communities founded in regions of the Eastern Mediterranean by the apostles of the Lord Jesus Christ.
The destiny of Christianity in those areas was shaped by the transfer in 320 AD of the imperial capital from (Old) Rome to (New “Rome”) Constantinople by Constantine I. As a consequence, during the first Eight Centuries of Church history, most major cultural, intellectual, and social developments in the Christian church also took place in that region; for instance, all ecumenical councils of that period met either in, or near Constantinople.
Missionaries, coming from Constantinople, converted the Slavs and other peoples of Eastern Europe to Christianity (Bulgaria, 864; Russia, 988) and translated Scripture and liturgical texts into the vernacular languages used in the various regions. Thus, the liturgy, traditions, and practices of the church of Constantinople were adopted by all and still provide the basic patterns of contemporary Orthodoxy. Developments were not always consistent with the evolution of Western Christianity, where the bishop of Rome, or pope, came to be considered the successor of the apostle Peter and head of the universal church by divine appointment. Eastern Christians were willing to accept the pope only as first among patriarchs. This difference explains the various incidents that grew into a serious estrangement. One of the most vehement disputes concerned the filioque clause of the Nicene Creed, which the Western church added unilaterally to the original text.
The schism came slowly. The first major breach came in the Ninth century when the Pope refused to recognize the election of Photius as patriarch of Constantinople. Photius in turn challenged the right of the papacy to rule on the matter and denounced the filioque clause as a Western innovation.
The growing disputes between East and West reached another peak in 1054 AD, when mutual anathemas were exchanged. The sacking of Constantinople by the Fourth Crusade (1204 AD) intensified Eastern hostility toward the West.
Attempts at reconciliation at the councils of Lyon (1274 AD) and Florence (1438-39 AD) were unsuccessful. When the papacy defined itself as infallible (First Vatican Council, 1870 AD), the gulf between East and West grew wider. Only since the Second Vatican Council (1962-65) has the movement reversed, talks are bringing serious attempts at mutual understanding.
The Orthodox Church recognizes as authoritative the decisions of the seven ecumenical councils that met between 325 AD and 787 AD and defined the basic doctrines on the Trinity and the Incarnation. In later centuries Orthodox councils also made doctrinal definitions on Grace (1341 AD, 1351 AD) and took a stand in reference to Western teachings.
The Church keeps the early traditions of Christianity, infants receive the Eucharist and confirmation, and the episcopate and the priesthood are understood in the light of Apostolic succession. (Apostolic Succession is understood to be the passing on of the Holy Tradition by right-believing Bishops). Both married men and monks may become priests, but priests, bishops, and monks may not marry. The veneration of Mary, as Theotokos (Mother of God) is central to Orthodox Incarnational Theology, and the intercession of saints is also emphasized in the Orthodox Holy Tradition.
After an early controversy on the subject, the Icons, of Christ, the Virgin Mary, and the saints are now seen as visible witnesses to the fact that God has taken human flesh in the person of the Lord Jesus Christ.
The Liturgy used by the Orthodox Church has been translated from Greek into many languages. It is always sung, not just spoken. The faithful receive Holy Communion on a spoon. They are given both the consecrated bread (NIKA), and the sanctified wine from the gifts offered and sanctified at the given Divine Liturgy. Holy Communion is never taken from any “reserve.”
Monasticism, which had its origins in the Christian East (Egypt, Syria, Cappadocia), has since been considered in the Orthodox Church as a prophetic ministry of men and women, showing through their mode of life the action of the Holy Spirit. The monastic republic of Mount ATHOS, Greece, is still viewed among Orthodox Christians as a center of spiritual vitality.
The Eastern Orthodox Churches of today consist of a family of fourteen or fifteen autocephalous churches and five autonomous churches, sometimes referred to as jurisdictions. The number of autocephalous churches has varied in history. Autocephalous churches are fully self-governing in all they do, while autonomous churches must have their primates confirmed by one of the autocephalous churches, usually its mother church. All the Orthodox churches remain in full communion with one another, sharing the same faith and praxis. There have been occasional breaks in communion due to various problems throughout history, but they generally remain brief and not developing into full schism. It is hoped that the Great Schism, with the Church of Rome, will someday be mended too.
The Patriarchate of Constantinople is also the Ecumenical Patriarchate and has the status of “first among equals” among the Eastern Orthodox Churches. The Church is not a centralized organization headed by a pontiff, but an organic community guided by the Holy Spirit in the world. The unity of the Church is visible in, and held together with, common faith and communion in the sacraments. No one but Christ himself is the real head of the Orthodox Church.
The Church of Antioch is one of the five patriarchates (i.e., the Pentarchy) that constituted the one, holy, catholic, and apostolic Church before the schism between Rome and Antioch in 1098 and between Rome and the other patriarchates at around the same general period. Today it is one of the autocephalous Orthodox churches. In English translations of official documents, the Church of Antioch refers to itself as the Greek Orthodox Patriarchate of Antioch and All the East. The literal translation into English of the Arabic name is “Roman” (in Arabic, Rüm) Orthodox Patriarchate of Antioch and All the East.” However, the literal name “Rüm” does not actually mean Roman but Greek. The Arabs and the Turks refer to the Christians who belong to the Greek Orthodox Church (both Arabs and Greeks) as Rüm because the Byzantine Greek-speaking Orthodox have historically referred to themselves as Romioi.The Arabic word “Rüm” derives from the Greek word “Romioi”. This is one of the reasons why the Church of Antioch refers to itself as Greek Orthodox Patriarchate of Antioch and All the East. The other reason is because it belongs to the family of the Greek Orthodox Churches which are: the Church of Constantinople (patriarchate), the Church of Antioch (patriarchate), the Church of Jerusalem (patriarchate), the Church of Alexandria (patriarchate), the Church of Cyprus, the Church of Sinai, the Church of Greece, and the Church of Albania.
The Church of Antioch is the continuation of the Christian community founded in Antioch by the Apostles Peter (who served as its first bishop) and Paul, who are its patron saints. In terms of hierarchical order of precedence, it currently ranks third among the world’s Orthodox churches, behind Constantinople and Alexandria.
The early history of the Church of Antioch is detailed in the Acts of the Apostles, where in Acts 11:26 the Apostle Luke records that it was in that city that the disciples of Christ were first called Christians. Due to the importance of Antioch as a major center in the ancient Roman Empire, many of the missionary efforts of the apostles were launched from that city. In the early centuries of the Church’s history, it was natural that the Church sojourning in Antioch would come to be traditionally regarded as one of the centers of world Christianity. The territory that came to be associated with the bishop of Antioch was that of the Roman Diocese of the East (a diocese was originally an imperial governmental division before it became an ecclesiastical one).
During the pre-Nicene period and that of the Ecumenical Councils, Christian theology centered in Antioch tended to emphasize the literal, historical facts of the life of Jesus Christ over philosophical or allegorical interpretations of Holy Scripture, contrasted with the more mystical and figurative theology coming from Alexandria. Antiochian theology, though stressing the “earthier” side of interpretation, nevertheless did not neglect the importance of insight into the deeper, spiritual meaning of the Scriptures. These two viewpoints came to be known respectively as the Antiochian school and the Alexandrian school, represented by major catechetical institutions at both places. Major figures associated with the origin of the Antiochian school include Lucian of Antioch and Paul of Samosata, but its real formation was found with writers such as Diodore of Tarsus, John Chrysostom, Theodore of Mopsuestia, Nestorius, and Theodoret of Cyrrhus. At times, this difference in emphasis caused conflicts within the Church as the tension between the two approaches came to a head, especially regarding the doctrinal disputes over Arianism and Nestorianism. Saints such as John Chrysostom are somewhat regarded as synthesizers of the Antiochian and Alexandrian approaches to theology, and the Antiochian school of theology, whose more deviant proponents produced Arianism and Nestorianism, also enabled the Orthodox fight against the Alexandrian school’s deviances, namely Apollinarianism and Eutychianism.
Disputes over the Christology of the Fourth Ecumenical Council at Chalcedon—the Monophysite controversy— in 451 led to a schism within the Church of Antioch, which at that same council was elevated to the status of a patriarchate. The larger group at the time repudiated the council and became the Syriac Orthodox Church (also called the “Jacobites” for Jacob Baradeus, an early bishop of theirs who did extensive missionary work in the region). They currently constitute part of the Oriental Orthodox communion and maintain a Christology somewhat different in language from that of Chalcedon.
The remainder of the Church of Antioch, primarily local Greeks or Hellenized sections of the indigenous population, remained in communion with Rome, Constantinople, Alexandria, and Jerusalem. This is the current Greek Orthodox Patriarchate of Antioch and All the East which is considered by the other bishops of the Orthodox Church to be the sole legitimate heir to the see of Antioch.
The schism greatly weakened the Antiochian church, and in 637 when Antioch fell to the Muslim Arabs, the “Greek” church was perceived by the invaders as allied to the Romano-Byzantine enemies of the Arabs. During the subsequent period, Antiochian Orthodox Christians underwent a lengthy period of persecution, and there were multiple periods of either vacancy or non-residence on the Antiochian patriarchal throne during the 7th and 8th centuries. In 969, the Roman Empire regained control of Antioch, and the church there prospered again until 1085, when the Seljuk Turks took the city. During this period of more than a hundred years, the traditional West Syrian liturgy of the church was gradually replaced by that of the tradition of the Great Church, Hagia Sophia in Constantinople. This process was completed sometime in the 12th century.
In 1098, Crusaders took the city and set up a Latin Patriarchate of Antioch to adorn its Latin Kingdom of Syria, while a Greek patriarchate continued in exile in Constantinople. After nearly two centuries of Crusader rule, the Egyptian Mamelukes seized Antioch in 1268, and the Orthodox patriarch, Theodosius IV, was able to return to the region. By this point, Antioch itself had been reduced to a smaller town, and so in the 14th century Ignatius II transferred the seat of the patriarchate to Damascus, where it remains to this day, though the patriarch retains the Antiochian title.
The Ottoman Turks conquered the city in 1517, under whose control it remained until the breakup of the Ottoman Empire at the end of World War I. During this period, in 1724, the Church of Antioch was again weakened by schism, as a major portion of its faithful came into submission to the Roman Catholic Church. The resultant Uniate body is known as the Melkite Greek Catholic Church, which in the current day maintains close ties with the Orthodox and is currently holding ongoing talks about healing the schism and returning the Melkites to Orthodoxy. Fearing for the preservation of the Orthodoxy of the Antiochian see, parishioners and bishops requested the ecumenical Patriarchate to send them a Greek patriarch. The Greek presence on the Antiochian see lasted from 1724 to 1898 until Malathius I (Doumani) the Damascene, an Arab patriarch, was appointed. A renewal movement, involving Orthodox youth in particular, has been under way since the 1940s.
The St. John of Damascus Patriarchal Institute of Theology (Tripoli, Lebanon) was established by the patriarchate in 1970, and in 1988 it was fully incorporated into the University of Balamand. The Institute functions as the primary seminary for theological schooling for the patriarchate’s clergy and lay leaders.
The Holy Synod of Antioch includes the patriarch and all the ruling bishops. Meetings are held each year in Spring and Autumn at the patriarchate to consider church-wide issues, and to elect the patriarch and other bishops as needed. The patriarch and holy synod govern the Church of Antioch to preserve the true faith, to maintain ecclesiastical order, and to carry out the commandments of Christ. In addition to the synod itself, a general conciliar body meets twice a year to see to the financial, educational, judicial, and administrative matters of the patriarchate. It is composed of members of the synod and of lay representatives. When a new patriarch is to be elected, this body selects three candidates from whom the holy synod chooses the new patriarch.
The members of the holy synod of Antioch continue to explore greater communication and more friendly meetings with their Syriac, Melkite, and Maronite brothers and sisters, who all share a common heritage.
In May of 1997, the holy synod met and declared that the whole Paschaltide period is to be observed festally, thus balancing the lengthy fasting of Great Lent with an equal feasting period in celebration of the Resurrection of Jesus Christ.
This decision, the diplomatic activities, and other moves the holy synod, have drawn criticism from some elements within the mainstream Eastern Orthodox Church and particularly from “resistance” groups who have walled themselves off from communion with most of world Orthodoxy.
Of the churches receiving opprobrium for “ecumenism”, Antioch probably has received the greatest amount.
Extensive 20th and 21st century Arab immigration to the New World has further increased the size, vigor and influence of the Church of Antioch, and the majority of Antiochian faithful now reside outside the Middle East and include numerous non-Arabic converts to the Orthodox Christian faith. As a result, besides its Middle Eastern territories in Syria, Lebanon, Iraq, Kuwait, Iran, the Arabian Peninsular, and parts of Turkey, the Church of Antioch also includes missionary dioceses in Central, North, and South America, in Europe, and in Australia and the Pacific. The archdiocese with the largest population is North America. It is also the only one with internal dioceses. The archdiocese with the largest area is Australia and New Zealand. Estimates of the membership of the patriarchate range from 750,000 to over 1,000,000 in Syria alone.
In the 18th Century, the great Orthodox Christian missionary work which began with Pentecost in Jerusalem, so many centuries before, finally crossed from the continent of Euro-Asia into North America. The first missionaries traveled with the explorers Vitus Bering and Alexei Chirikov, who formally claimed Alaska and the Aleutian Islands in 1741. For the next fifty years, together with the exploration and economic development of this new outpost of the Russian Empire, the first attempts were made to bring the Orthodox Faith to the natives of that region (the Aleuts, the Athabascan Indians, the Tlingits, and the Eskimos).
The first formal Orthodox Christian Mission to America arrived on September 24,1794, in Kodiak. This Mission consisted of eight Monks and two Novices, together with ten Alaskan natives who had been taken to Russia by Gregory Shelikov in 1786. This Mission discovered on Kodiak Island hundreds of natives who had been taught the rudiments of the Orthodox Faith, and had been baptized by laymen. Gregory Shelikov, one of the founders of what was to become later the Russian-American Company, had himself baptized about two hundred Aleuts on Kodiak Island.
The American Mission, headed by Archimandrite Joasaph, immediately began the work of establishing the Church in Kodiak and the Islands and later on the mainland of Alaska. Despite great difficulties, this Mission was very successful, for virtually all the remaining natives of Kodiak Island were baptized in just three years. During this period, one of the missionaries, Hieromonk Juvenaly, was martyred at Lake Iliamna by natives.
The first Orthodox bishop consecrated in North America, St. Raphael Hawaweeny, was consecrated by the Russian Orthodox Church in America to care for the Orthodox Arab faithful in the USA and Canada. Through his efforts, what is known today as the Antiochian Archdiocese came into being. His initial arrival in America was not to serve in the Episcopate, however, but he came as an archimandrite in 1895 at the request of members of the Syrian Orthodox Benevolent Society, an ostensibly philanthropic group whose primary purpose was to maintain ties between Orthodox Arabs living in America. He thus came to the US and was canonically received under the omophorion of Bishop Nicholas (Ziorov) of the Aleutians, the Church of Russia’s exarch in America at the time.
Upon arriving in New York, Father Raphael established a parish in lower Manhattan, then the center of the Syrian immigrant community. By 1900, however some 3,000 of these immigrants had moved across the East River, shifting the center of their life to Brooklyn. Thus, in 1902, the parish purchased a larger church building in that borough on Pacific Street. The church was named for St. Nicholas the Wonderworker, renovated for Orthodox worship, and then consecrated on October 27, 1902, by St. Tikhon of Moscow. St. Nicholas Cathedral was later relocated to State Street in Brooklyn and is today considered the mother cathedral of the Archdiocese.
At the request of St. Tikhon, Father Raphael was chosen as his auxiliary bishop, consecrated at St. Nicholas Cathedral as Bishop of Brooklyn and given more authority for his care of Arabic Orthodox Christians in America. Not long after, he founded Al-Kalimat (The Word) magazine, published service books in Arabic which were used in America, the Middle East, and throughout the Arabic Orthodox diaspora. St. Raphael fell asleep in the Lord at the age of 54 on February 17, 1915, after short, but fruitful, years of service.
However, after the Bolshevik Revolution threw the Russian Orthodox Church and its faithful abroad into chaos, the Orthodox Arab faithful in North America, simultaneously shaken by the death of their beloved bishop St. Raphael, chose to come under the direct care of the Patriarchate of Antioch. Due to internal conflicts, however, the Antiochian Orthodox faithful in North America became divided over the next 20 years. Among the issues splitting the flock: loyalty to the patriarchate that founded them (Russia) and that of their ancestors (Antioch); and even loyalty to movements for an autocephalous American Orthodox Church (which was short-lived in the 1920s). These divisions would cease, but sadly, others arose in their stead. Eventually, in 1936, Antiochians in America were split between two archdioceses: those of New York and North America; and of Toledo, Ohio and Dependencies. This separation of the Arabic faithful resulted significantly from the division in loyalty to the bishops who would come to govern them: Metropolitan ANTONY (Bashir) of New York, and Metropolitan SAMUEL (David) of Toledo.
By the Grace of God, the rifts were eventually healed. With the signing of the Articles of Reunification by Metropolitan PHILIP (Saliba) and Metropolitan MICHAEL (Shaheen) in 1975, the two Antiochian Orthodox archdioceses were united as one Archdiocese of North America (now with its headquarters in Englewood, New Jersey). Metropolitan PHILIP became the Primate of the newly reunified archdiocese, and Metropolitan MICHAEL became an auxiliary archbishop. Since then the Archdiocese has experienced rapid and significant growth through the conversion of a number of Evangelical Protestants—both individually and as congregations, especially with the reception of the majority of the Evangelical Orthodox Church in 1987—and also through ongoing evangelization and the immigration of Orthodox Arabs from the Middle East.
On October 9, 2003 the Holy Synod of the Church of Antioch granted the Archdiocese’s request to be granted self-rule (as distinct from autonomy, and though the words have the same literal meaning in English, they are distinct in Arabic) to allow it to better govern itself, improve and increase its outreach efforts, internally organize itself into several dioceses, and progress further on the road to the administrative unity of the Orthodox Church in the Americas. Three new bishops were consecrated in December of 2004 to assist in the governance of the reorganized Archdiocese.
The Archdiocese also includes one monastic community, St. Paul Skete (Grand Junction, Tennessee), a community for women. It does not run any of its own seminaries, but sends its seminarians to theological schools run by other jurisdictions or overseas. The Archdiocese does run various non-seminary educational programs, however, including the St. Stephen’s Course in Orthodox Theology.
On March 19, 2014, after 48 years of service as the Metropolitan of the Archdiocese, His Eminence, Metropolitan PHILIP fell asleep in the Lord. On July 3, 2014, His Emience, Archbishop JOSEPH was elected as the new Metropolitan by the Holy Synod of Antioch.
Its current primate is Metropolitan JOSEPH (G. Al-Zehlaoui), who has seven other diocesan bishops assisting him in caring for the nine dioceses of the growing Archdiocese, which is the third largest Orthodox Christian jurisdiction in North America, having about 250 parishes and missions. Estimates of the number of faithful range from about 84,000 to 380,000 depending on the report and the counting method being used. The number of new Antiochian parishes in the decade between 1990 and 2000 rose by approximately 33%, and the primary membership growth in the Archdiocese has been from American converts. The Archdiocese also includes the Western Rite Vicariate, a group of about 20 parishes which worship according to the Western Rite.
His Grace, Bishop THOMAS
Diocese of Charleston, Oakland, PA and the Mid-Atlantic
His Grace, Bishop ALEXANDER
Diocese of Ottawa, Eastern Canada and Upstate New York
His Grace, Bishop JOHN
Diocese of Worchester and New England
His Grace, Bishop ANTHONY
Diocese of Toledo and the Midwest
His Grace, Bishop NICHOLAS
Diocese of Miami and the Southeast
St. George Antiochian Orthodox Church
Diocese of Los Angeles and the West
The Archdiocese of North America
Pastor Reverend Father Mansour Azar
2098 N. Benson Ave. Upland, California 91784
stgeorgeupland@gmail.com (909) 985-6844